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 having 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 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 the 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.  The Quakers therefore conceive, 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 such 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.

CHARACTER
OF THE
QUAKERS

CHAP.  I.

Character of the Quakers—­Character of great importance in life—­yet often improperly estimated—­This the case with that of the Quakers—­Attempt to appreciate it duly—­Many outward 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 attention, civility, love, and respect from others.  Hence virtue may be said to have its reward in the present life.  This account will be also true of bodies, and particularly of religious bodies, of men.  It will make a difference to the individuals of these, whether they be respected, as a body, by the individuals of other religious denominations, or by the government under which they live.