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a convenient sum of money to be distributed out of the fruit and profit of every living among the poor parishioners annually, in aid of their living and sustenance. Thus, it seems," says Judge Blackstone," the people were frequently sufferers by the withholding those alms, for which, among other purposes, the payment of Tithes was originally imposed." At length Tithes were finally confirmed, and in a more explicit manner, by the famous Act of Henry the Eighth, on this subject. And here I must just observe, that, whereas from the eighth century to this reign, Tithes were said to be due, >whenever the reason of them was expressed, by Divine right, as under the Levitical Law,so in the preamble to the act of Henry the Eighth, they are founded on the same principle, being described therein as «due unto God and holy Church." Which Act has not only never been repealed, but it is frequently referred to in subsequent Acts on the subject. Thus, in our own coun try, as well as on the continent of Europe, were those changes brought about, which have been described: and they were brought about by the same means; for they were made partly by the exhortations and sermons of Monks, partly by the decrees of Popes, partly by the edicts of Popish Kings, and partly by the determinations of Popish Councils. -zuj 21 190may

It is not necessary that I should trace this subject further, or that I should make distinctions relative to Tithes, whether they may be rectorial, or vicarial, or whether they may belong to lay-persons. I shall, therefore, proceed to state such conclusions, as in my opi nion result from the History of Tithes, and which are of general application to professors of Christianity.

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Conclusions deducible from the foregoing Historical Facts.

1st. That the conduct of Abram, in the affair of Melchizedek, cannot consistently be urged in favor of a forced maintenance for Ministers of the Gospel.

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2nd. That Tithes, as a part of the Ceremonial Law, were abolished by Jesus Christ; and, consequently, form no part of the Christian Dispensation.

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3rd. That Ministers of the Gospel, in imitation of Christ and his Apostles, are to preach the Gospel freely.

4th. That Tithes were introduced among Christians by the spirit of Anti-Christ...

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5th. That they are not in equity dues of the Clergy 12 lg no 6th. That the payment of them, being compulsory, is an acknowledgment of human authority in matters of religion.

7th. h. That being claimed upon an Act of Parliament which holds? them forth, as of Divine right, the payment of them is, virtually,d an acknowledgment of the Jewish Religion and a denial of the coming of Christ, jds vd odwnsdal bro.I di 03 gaitsfo wel sads yd The following conclusions naturally arises from the preceding historical narrative Au sow wal tad yd edildid or +261 First. That by the account recorded of the affair of Abram and Melchizedek, the gift on the part of Abram was purely gratuitous g and as the occurrence took place more than four centuries before the giving of the Law, with which event it does not appear to have had any connexion, it not being once alluded to by Moses, either byd way of precedent, or in any other way; and as it occurred mine teen hundred years before the Christian era, it were preposterous to bring forward this act of the Patriarch as a plea for Tithesi under the Gospel.79120979 bus brede yox ed ebaan deum nob Secondly, That the Levitical priesthood, with all its ceremonial institutions, ceased on the coming of Jesus Christ. But Tithes were a part of these ceremonial institutions they, therefore, form no part of of the Christian Dispensation. That if Tithes are now due," as the Levitical Tithes were, they must be subject to the same con ditions. Now the Levites, who had a right to Tithes, previously i gave up to the community their own right to a share of the land but the Clergy claim a tenth of the produce of the lands of othersgir having given up none of their own. Tithes, by the Levitical law to were for the strangers, the fatherless, and the widows, as well as ei for the Levites; but the Clergy, by taking Tithes, have takens that which was for the maintenance of the poor, and have appropriatedsn it solely to their own use; thus leaving the poor a second burdenon upon the land, wird viele 978 doir 21911m 92903 ni 997997

But the position itself is false: for the Levitical priesthood, landm Tithes with it, ceased on the coming of Jesus Christas It becomesя Christians, therefore, to make a stand against othis doctrine; for T by acquiescing in the notion that the Jewish priesthood extends to them, they virtually acknowledge that the priesthood of Aaron stilleb exists, and that Christ has not actually comesq Jast has desilise

This latter argument, by which it was insisted upon that Titheson cease with the Jewish Dispensation, and that those who acknowlw ledge, them acknowledge the Jewish religion for themselves,d has w been admitted by many serious Christians. The celebrated John of Milton, in a Treatise which he wrote on Tithes, did not hesitate toimu use it He says, Although hire to the laborer be of moral and perpetual right, yet that special kind of hire, the tenth, canober ofort no right or necessity but to that special laborito which God, orups dained it. That special labor was the Levitical and Ceremonial to service of the Tabernacle, which his Tabernacle, which is now abolished the right!

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therefore, of that special hire, must needs be withal abolished, as being also ceremonial. That Tithes were ceremonial is plain, not being given to the Levites till they had been first offered a heaveoffering 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 Rabbis 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 thallow 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."

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Thirdly. Thats it appears by the injunctions of our Lord, as well as by the examples of his Apostles Paul and Peter, that the Ministers of the Gospel are to give their spiritual labors freely, "eating such things as are set before them;" and "having food and raiment, to be therewith content," that when they are not engaged in the work of the Ministry they are to support themselves, if ne cessity require it, by their own industry; that they are not autho rised to demand, consequently not to force a maintenance from others. Therefore any constrained payment on t this account, is contrary to the intention of Jesus Christ, is an infringement of the great Christian tehet, that Christ's kingdom being of a spiritual nature, the Magistrate has no right to dictate a religion to any one, nor to enforce payment for the same; and, therefore, any legal interference in these matters, which are solely between God and man, is an act of legislation BEYOND the bounds of MAN'S JURISDICTION, and is neither more nor less than a USURPATION OF THE PREROGAtive of God, baste & sdom of Piobbat s

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Fourthly. That neither Tithes, nor any other impost, were ever demanded for the support of the Ministers of the Gospel, in the earliest and purest periods of the Christian Church; nor until nearly 400 years after Christ after which time those Charities, which before had been solicited as AMS FOR THE USE OF THE POOR, wered by the craft and avarice of Romish ecclesiastics, converted to their own use, and demanded, as due to them by Divine right, under the revived appellation of Tithesi ay nasi

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Fifthly. That if Tithes are due at all, they are due to the from whose use they have been forcibly diverted, and to whom, in equity, they would still belong as no Prince can alter the nature of right and wrong: that they are not justly due to the Church or Clergy, because Offa wished them to be so, to expiate his own

crimes nor because Ethelwolf wished them to be so, from a šuperstitious notion that he might thus prevent the incursions of the Danes; nor because Stephen wished them to be so, as his own grant, expressés, on the principle that the bonds of sin might be dissolved, and that he might have a part with those who, by a happy kind of commerce, exchange heavenly things for earthly ; nor because the Popes of Rome wished them to be so, from whose jurisdiction all the subjects of England are discharged by law. (b Sixthly. That the followers of Jesus Christ are not to be lords over God's heritage. But an acknowledgment of human authority in matters of religion is a defence of the conduct of the High Priest and his kindred, when they commanded Peter and John, not to speak at all, nor teach in the name of Jesus," and, consequently, it is a reprobation of the conduct of these Apostles for their obstinate reply, viz. "Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye." Acts iv. 18, 19. It is, also, a defence, of every other act of opposition from persons in authority, not only to the Apostles, but also to Jesus Christ himself. Nor is there any point at which such an acknowledgment can stop, short of advocating, not only the cause of Mahomet, but also every species of Idolatry that ever was established, from the golden image of Nebuchadnezzar down to Juggernaut of the present day. It is, therefore, impossible for Christians, as such, to pay Tithes, because by every such payment THEY ACKNOWLEDGE THE AUTHORITY OF MAN, AS A LEGISLATOR, WITHIN THE PECULIAR PRovince of God.

Seventhly. That all the more modern Acts of Parliament, upon this subject, take the Act of Henry the Eighth as the great groundwork or legal foundation of Tithes; in the preamble of which it is inserted, that they are " due unto God and holy Church." Now this preamble 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. It appears, therefore, that Tithes are still collected on the foundation of an assumed Divine right. But Christians, by receiving or paying Tithes on this plea, do virtually renounce their Christianity; and so far, not only ac knowledge the Jewish religion for themselves, but are conceding to the modern Jews, that Jesus Christ has not yet made his appear ance upon earth or they are denying his authority as Supreme Legislator in his own kingdom.

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I mean to conclude with a few observations on the doctrine that is frequently urged, That Tithes are as really the Estate of the Clergy, as the other nine-tenths are the property of the occupier of the landscɔsq237 AZ0nfo@pe Sully

If the Tithe claimant had any interest or title whatsoever in the land, she would necessarily be a party in any deed of sale or icon

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veyance; which is not the case. Nor can he control the occupier of any estate in the cultivation of his land; whether to break it up or to lay it down, whether to sow wheat, or barley, or turnips, or vetches; although, in most cases, the interest of the claimant is materially affected thereby. The only claim he has is on the increase, or rather on the produce, whether of corn, or grass, or cattle. It is, therefore, a charge solely on the skill, capital, and industry of the farmer; and, as one man may possess these in a greater proportion than his neighbour, in that proportion does he contribute more than his neighbour, to the revenue of the Clergy. Be sides, the owner of an estate may, if he please, either plant his land with timber, or let it lie wholly neglected and unproductive; in either of which cases there would be no tithe to claim. There fore it is not the land, but the capital, skill, and industry of the farmer merely that are tithed..

As a further proof of the property or estate of the Clergy in the land, it is frequently advanced that a man purchasing an estate, subject to a Tithe charge, buys it at a rate proportionately lower than he would if exonerated therefrom. Certainly, he is aware of the demand to which he is liable; and as he has no means of avoiding it, the estate is by so much the less valuable. So also an estate subject to incursions of wolves would be less valuable than one not subject to such a contingency; but it by no means follows, as a necessary consequence, that the purchaser, because he buys at a proportionately low price, acknowledges the title of the shater of the fruits of his industry, in one case, any more than he would in the other.

Should any startle at the parallel I have drawn, I beg such to be assured that it is advanced purely by way of illustration, without the slightest reflection upon any person living; for I have to act knowledge that many of our Clergy are men of the most upright and honorable Characters. But were I speaking of the Clergy of the Church of Rome, by whose artifice and undue influence on the minds of men, these Tithes were obtained from the people, I should be borne out by the Church of England in applying the simile in the strictest sense. When speaking of the oppressive avarice of these men, we find the following expressions: The ambitious intents and most subtile drifts of the Bishops of Rome. These special instruments and ministers of the Devil.-The miserable tyranny, raveny and spoil of the most greedy Romish. Wolves. God doth curse the blessings, and bless the cursings, of such wicke ed usurping Bishops and Tyrants."

I am aware that to the preceding questions respecting the right or title of the Clergy, as well as to the further questions, whether › Homilies of the Church of England. Edit: 1817. 5th and 6th Parts of the SSD Homily.

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