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first offered an heave-offering to the Lord. He, then, who by that law brings tithes into the Gospel, of necessity brings in withal a sacrifice and an altar, without which tithes by that law were unsanctified and polluted, and therefore never thought of in the first Christian times, nor till ceremonies, altars, and oblations had been brought back. And yet the Jews, ever since their temple was destroyed, though they have rabbies and teachers of their law, yet pay no tithes, as have ing no Levites to whom, no temple where to pay them, nor altar whereon to hallow them; which argues

that the Jews themselves never thought tithes moral, but ceremonial only. That Christians, therefore, should take them up when Jews have laid them down, must needs be very absurd and preposterous.”

Having now stated the three great reasons, which the early Quakers gave in addition to those mentioned in a former section, why they could not contribute towards the maintenance of an alien ministry, or why they could not submit to the payment of tithes as the peculiar payment demanded by the Established Church, I shall only observe, that these are still insisted upon

by by their descendants, but more particularly the latter, because all the more modern Acts upon this subject take the Act of Henry the Eighth as the great ground-work or legal foundation of tithes; in the preamble of which it is inserted, that “they are due to God and holy Church.” Now this preamble the Quakers assert has never been done܀

away, nor has any other principle been acknowledged instead of that in this preamble, why tithes have been established by law. They conceive therefore that tithes are still collected on the foundation of divine right, and therefore that it is impossible for them as Christians to pay them; for that by every


payment they would not only be acknowledging the Jewish religion for themselves, but would be agreeing in sentiment with the modern Jews, that Jesus Christ has not yet made his appearance upon earth.

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Character of the Quakers-character of great im

portance in life-yet often improperly estimated this the case with that of this Society-attempt to appreciate it dulymany owtward circumstances in the constitution of the Quakers, which may

be referred to as certain helps in the promotion of this attempt. Nothing is of more importance to an individual than a good character, during life. Posthumous reputation, however desirable it may

be thought, is of no service to the person, whom it follows. But a living character, if it be excellent, is inestimable, on account of the good, which it produces to him, who possesses it. It procures him at


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