or Cæsar's dues, is not "the worship of God!" but a tribute legally established.

Now, instead of this pious and judicious author (in other important points of theology) giving a direct and unequivocal answer to this agitated question, (by which it might for ever have been put to rest, as it respects your society,) he answers by arguing on contraries, or opposites,-on popish mistaken notions and practices, of saying mass, praying to saints, and on abrogated jewish rites, superstitious ceremonies! &c. (See p. 380.) Perhaps some, “weakminded, weak in the faith," might feel inclined to intrude; but such would soon be silenced by the

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enlightened minister," if not convinced of such errors, by the wisdom of your discipline. It is somewhat remarkable, I do not find any of the Quaker writers (to use the phrase of your advocate, Clarkson) consider tithes in a legal point of view ever, as enough I think is said, to prove that tithes are legally established, I will make an extract or two (not from any avowed friend to your principles, but) from some learned and judicious works which are well known to the religious world; and which are expressed, in my opinion, so much to the purpose, upon this important subject, that I think no apology necesary.

In the first "apology" of St. Justin, "for the Christians, to Antoninus Pius Augustus Cæsar," he says, "As to tribute and custom, po men living take such pains to pay their collectors so faithful as we do, who pay them in obedience to our Lord's command for when some came to him with this ques

tion, 'Is it lawful to give tribute unto Cæsar, or not?" Tell me (says he) whose image this money bears; they say unto him, Cæsar's; then saith he unto them, render, therefore, unto Cæsar the things which are Cæsar's, and unto God the things that are God's. (Matt. xxii. 17.) Accordingly, therefore, we render unto God only the tribute of divine worship, and to you a cheerful obedience in all things else, acknowledging you to be emperors and rulers upon earth," &c. (Vide the apologies of Justin Martyr, Tertullian, &c. &c. by W. Reeves, vol. i. p. 44.)

Again, in these latter days, after a long night of apostacy, in a work entitled, "The present Truth Displayed," (or secession testimony of the presbytery synod of Scotland, &c.)* the following "act concerning church-payment, in England and Ireland," was passed. (p. 125, 126, vol. 2.)

"The synod resumed further consideration of the affair relating to various payments, required by the order of civil society in England and Ireland; particularly from some people there, who are under the inspection of this synod: which payments are applied for supporting the episcopal churches there, in their present state of corruption and superstition. After some time spent in reasoning aud deliberation upon this subject, with prayer for light and direction

* If I should not be entirely correct as to the title of this work, I can only say this extract was made some years ago, for my own use, (not immediately in view to publication) but is now introduced with a desire to draw the attention of your society to this subject, the legality of paying tithes. Though, by the way, I knew nothing of the tenets of Quakerism at the time.

in the case, the synod agreed in declaring,-" That though the afore-mentioned payments are applied for the support of manifold corruptions and superstitions in those episcopal churches, which we are essaying to testify against,-and which all ranks of persons in these lands ought to be humbled for before the Lord, as being deep causes of his wrath against and controversy with them: yet the synod do not find a relevant ground for scruple of conscience about submitting to civil authority in the aforesaid payments; as if this could imply any homologation of the foresaid corruptions and superstitions, or of what application is made of those payments unto the support thereof;-while the payers are openly engaged in a public testimony against the same, and are not suppressed in the maintenance of that testimony, but are protected in the exercise of their civil and religious liberties; and the said payments are made only in compliance with the common order of society."*

* "As hath been observed elsewhere,-persons may reckon themselves safe in point of conscience, to comply with all simple payments (that is, payments without any concomitant declaration of consent to the uses made thereof) according to the civil order of society, whether statute or common law; in any country where they are enjoying the benefit of government, (no way like the case of our late sufferers, who were thrown out from the protection of,—and yet were required to pay a cess, for the express purpose of hiring soldiers to kill them :) Without reckonthemselves any way answerable for the government's application thereof; while they are otherwise studying honesty, with respect to public corruptions.

What of a person's substance is required by common or statute law, or by the common order of civil society,-cannot be reckoned his own; more than the rent which is in a te

Now that tithes," the maintenance of the clergy of the church of England," are established and enforced by the authority of the king-the laws of the land, the writings of your worthy and highly esteemed predecessor, Robert Barclay, sufficiently evince. Or why start an "objection," which neither existed nor had truth in it? How, that "christians are become so hard hearted, and generally so little heed spiritual things, that if ministers had not a settled maintenance, secured them by law, they and their families might starve for want of bread."* Such a vague supposition or assumption, you, my friends, I think, will not allow for a moment this apostolic writer to be culpable of.

On the revenues of the clergy, he observes that "there is a great excess and abuse hereof among Christians; the vast revenues which the bishops and

nant's hand can be reckoned his own: and consequently the payment of it can no more infer an approbation of the uses to which it is applied by those to whom it is paid,-than a tenant's payment of his rent can infer an approbation of the debauched uses which perhaps his master makes of it.

"Hard exactions were made on the Israelites in Egypt; and what of their effects or workmanship they were obliged to give up, was, no doubt, partly applied to the worst of uses: but this was considered as their affliction; and their submission to such exactions was never charged on them as their sin. The Israelites likewise paid heavy taxes, under the Babylonish captivity; which no doubt were partly applied to the worst uses of heathen idolatry: and they complained of this as a heavy trial, [Neh. ix. 36, 37]; but they never confessed it as their transgression."

* Vide Apology, prop. 10. p. 334, on the ministry.

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priests have, both papists and protestants, do declare, since I judge it may be said without a hyperbole, that some particular persons have more paid them yearly, than Christ and his apostles made use of in their whole lifetime; who yet wanted not what was needful as to the outward man, and no doubt deserved it far better than these that enjoy that fulness."* And truly unless this was "secured to them by law," I cannot help thinking "Christians" would neither be so foolish, nor so liberal as to allow such "excessive revenues.” I mean christians, truly "congregational christians," as it respects their own body; not of "the state"-to this it renders all their dues, customs or tribute.

It is not for "any worldly advantage, or danger outwardly that is likely to follow," that I thus feel induced to urge the payment of tithes, or priests' demands; no, my friends, no; I have suffered much more in bearing testimony to others of your tenets or doctrines and principles than we are likely now to suffer for non-payment of tithes; but it is the liberty of conscience," and (as another of your worthy primitive teachers recommends, whom I shall hereafter notice,) "the walking together in love— sweetly harmoniously in the midst of different practices," (if so happens to differ) is that I contend for. I should be exceedingly sorry to weaken the testimony, you bear against tithes, as it respects your own ministry; much more so to encourage "hireling priests." Rather, as the celebrated pious reformer, the late George Whitfield, said of the established

* Ibid.