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estates, and not upon the land. And the strength of this objection lies in comparing those that pay tithes with those that are free. They that buy lands tithe-free are eased of this oppression, and are in no hazard; and though all others ought to be so, yet being a question whether they can ease themselves of the burthen, they buy under a hazard, and as subject to such a charge; but if they can cast off the yoke, they get what is but their own; and seeing we have denied the Pope's authority and supremacy, we may, so soon as we can,, wholly cast off the burthens which he laid on us. Thus, he that buys lands in years of trouble and heavy taxes, may perhaps buy much cheaper than when none or little is paid: shall he be always required to pay taxes, when others are discharged? Or shall he that bought cheap bargains on the borders betwixt England and Scotland, when those parts were infested with mosstroopers, always maintain, or pay tribute to, thieves and robbers. We bought land when the Pope's yoke was upon our necks; and if we cast it from us, we inay by as good reason be eased of our tithes as they of their taxes. But if I bought cheaper, what is that to the state, or to a priest? If by equity I be bound to pay any more, it is most just that he have it, of whom I bought my land, and not another."

Another writer on the subject of tithes, Joseph Phipps of Norwich, states our arguments in the following words.

"Tithes are not imposed in the manner of a civil tax. They are founded on religious considerations. The intent of imposing them is to support religious ministers in the pursuit of religious duties. Being not required for a civil but a religious purpose, the payment of them is to be treated as a matter of a religious

concern.

"As the foundation upon which tithes are exacted is not of a civil nature, neither can they be a just

debt upon those who are of a distinct society, in point of religion, from that of the demanders. The Quakers, in particular, have no cons nection with the legally established clergy but in a natural or a civil relation. They are not of the same religious society with them; therefore these are no ministers to them, and by consequence can have no equitable demand upon them as such.

"To those who plead the gift of tithes from former possessors of land, or that allege the length of time the successive claimants have been in possession of these impositions, I answer, 1st. No ancestor of mine had a right to give away from me the fruits of my labour and expense, which never could be his, for purposes I cannot in conscience com ply with. My misled predecessor never could be entitled to dispose of my conscience or property for me, before I existed, in support of the prevailing errors of his age. 2dly. No length of time or term of possession, can abolish the eternal law of equity, nor render that right which stands on a wrong foundation. Right and wrong are not convertible terms; nor is it in the power of time to reverse or reconcile their contrary natures, which must always necessarily remain in their true distinctions."

From the foregoing quotations it will be seen that we are so far from considering the charge of unfairness, or want of honesty, applicable to us, that we should be at a loss, "if we did not know the power of prejudice," to reconcile the conduct of the clergy with those rules of conduct which regulate our relations with each other: but here we are willing to let charity step in, and to believe that an error in judgment, and not a want of principle, is the cause of that conduct which appears to us so utterly inconsistent with the character of a Gospel minister. The unfortunate allusion to the baker and butcher (unfortunate to the cause for which it is pursued) will

if properly pursued, set the subject in a clear point of view. The baker does not charge for bread, nor the butcher for meat, those who do not frequent their shops or buy of them; but the clergyman, with an assumption of right peculiar to himself, does not fail to charge those, who not only do not attend his preaching from negligence, but even those who conscientiously dissent from him. Suppose a baker, even the king's baker, with all the countenance of royal favour, should charge a clergyman for bread which he never ordered or received from him, and the quality of which he perhaps disliked; and when the demand was resisted, was told that the baker's shop was open, and he might come and purchase bread if he chose: what opinion would the clergyman entertain of such a man's conduct; and would not the exacting of such a demand, even if countenanced by law, be deemed a suffering case? This, the Quakers consider, is just the case betwixt them and the parson; and therefore, if the charge of dishonesty apply to either party, they conceive no disinterested person will fix it on them. And when it is considered that the Quakers do not pay their own ministers for preaching, surely no reasonable person can blame them for not being willing to support those, with whom, for various reasons, they cannot unite in religious worship.

True Gospel ministry is a free gift, and ought to be exercised as it was by the apostles of Jesus Christ; who, though they occasionally received that provision, which their Lord and Master had ordained for them; yet, when not employed in their Gospel labours, were willing to work with their hands, and to provide for themselves "things honest in the sight of all men." How desirable is it that all who assume the character of Gospel ministers, should be able to address their hearers in the disinterested words of the great Apostle of the Gentiles: "I have coveted no man's silver

gold, or apparel; yea, ye yourselves know that these hands have ministered to my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said that it was more blessed to give than to receive." H.T.

We have taken the first opportunity of inserting the above communication, not from any impression of the fairness of the reasoning, for we think it most palpably unfair, but from respect to the writer, and a wish to evince our impartiality. We need not discuss the question of a minister's right to a fair subsistence: it is settled by higher authority than ours. Waving, then, the question of right, we would still say (even after all that is contained in the above paper, and which to us appears wholly irrelevant to the case in hand), that a person who purchases land, knowing it to be charged with an annual sum applicable, by law, to the payment of a minister's stipend, and afterwards resists the payment, stands on precisely the same moral ground with him who, having purchased an estate subject to a mortgage or rent-charge of any other description, and knowing it to be so subject, should afterwards refuse to pay the stipulated annual sum. Nay, if we suppose, for the sake of argument, that the mortgage had in the first instance been fraudulently obtained from a former possessor, yet the subsequent purchaser could not fairly avail himself of that plea to vacate the obligation he had contracted, even if the mortgage were still in the hands of the original mortgagee; and still less if it had passed from his hands to those of another, who had given for it a valuable and adequate consideration. We can see no difference in the two cases, in respect to the moral obligation which attaches to the purchaser..

We are truly happy to give promi-
nence to the following article of
Religious Intelligence.
To the Editor of the Christian Observer.

The expediency of circulating among the poor the Homilies of our Church, having been suggested in the Number for October last, of your valuable miscellany, you will, I presume, be as happy to hear as I am to inform you, that a society, entited, The Bristol Church of England Tract Society, has been recently instituted in this city, the object and plans of which the enclosed paper will fully explain.

A circular letter to the following effect has been sent to the clergy and many of the laity of this city and its vicinity, for the purpose of inviting support to the society in question, signed by

Your humble servant,

Portland Square, Bristol,

10th Dec. 1811.

JOHN BULL.

"Sir,-I take the liberty of enclosing for your perusal, the resolutions of a meeting convened for the purpose of considering the propriety of diffusing among the poor the Homilies of the Church of England, and Extracts from the Writings of her Reformers.

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It appeared to this meeting that there prevails among that numerous class of the community, a lamentable ignorance of the history, doctrines, and excellence of the prescribed worship of the Established Church, as well as of the lives of her Reformers, who suffered in her cause such bitter persecution.

"To dissipate their ignorance in this respect, and thus secure their attachment to the communion of the church, no means seem so likely to be efficacious as the distribution of selections from the book of Homilies, and other works of the Reformers, with extracts from the writings of distinguished prelates, and tracts il-. lustrative of her primitive history and constitution.

CHRIST. OBSEry. App.

The names of Wicliff and Tindal, Latimer and Ridley, ought not to be less popular in England, than those of Blake, and Marlborough, and our own great Nelson. They are the heroes of our religion, and we owe as much of our intellectual pre-eminence, as much of our peculiar happiness, to the constitution of our church as of our government.'

"The pursuit of such an object can involve no controversial points, no party questions, among the friends of the Establishment. In this they may all unite; and its beneficial influence in promoting an attachment to her constitution, and diffusing a spirit of piety among her members, is incalculable.

"Your encouragement and support of a society formed for the above salutary purposes, are therefore earnestly requested.

"Signed in behalf of the general meeting,

"Rev. JOHN BULL, M. A. "Chairman."

"At a numerous meeting of Clergy and Laity, held at Mr. Richardson's, Bookseller, Clare Street, on Monday the 18th of November, 1811,

"Rev. John Bull, M. A. in the Chair. "It was resolved,

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"1. That a society be instituted in Bristol, to be entitled The Bristol Church of England Tract Society.'

"2. That the object of this society be to circulate in a cheap form, among the poor members of the Church of England, her Homilies, the lives of her reformers and martyrs, extracts from their writings, and from the publications of her bishops: with such short pieces illustrative of the primitive history, constitution, and discipline of the Church, as the committee may approve.

"3. That the clergy and laity whe have given their support to this society by their presence be requested to attend as a committee to manage its concerns; and that any five of them shall constitute a quorum 5 Q

for carrying its object into execution but that the committee be open to any subscribers who may attend. "4. That the committee shall lay their proceedings annually before a meeting of the subscribers.

"5. That the plans of this society be supported by subscriptions and donations; that every subscriber of 10s. 6d. be considered a member of this society; and that every subscriber and contributor be entitled to half the amount of his subscription or donation in tracts at the society's prices; and that it be at the discretion of the committee, in proportion to their funds, to make a donation of

the society's tracts for the purpose of distribution.

"6. That a circular letter be drawn up by the committee for the purpose of inviting support to the society."

N. B. Subscriptions and dona tions are received by J. S. Harford, jun. Esq. treasurer; the Rev. I. T. Sangar, secretary; at the bankinghouse of Messrs. Harford, Davis, and Co.; and at Mr. Richardson's, bookseller, Clare Street.

We trust that this society will ree ceive that support which it so well merits, and that its example will be extensively imitated.

RELIGIOUS INTELLIGENCE,

ABSTRACT OF THE REPORT OF THE DIREC TORS OF THE LONDON MISSIONARY SO; CIETY, MAY 9, 1811.

Otaheite.

Is the Report of the last year, the Directors informed the society that the greater part of the missionaries had thought it necessary to retire from Otaheite, in consequence of a war which had broken out between Pomarre and a considerable party of his subjects; that four of the single brethren had, however, continued at Otaheite, and that all the rest had been conveyed to Huabcine, a neighbouring island, where they were received and treated with kindness.

This was in Nov. 1808. Those who remained with the king were soon obliged to remove to Eimeo; and on the defeat of Pomarre, in an action with the insurgents, the houses of the missionaries were burnt, their gardens and plantations demolished, their cattle seized, and all the society's property, which had not been removed by the missionaries, was carried away.

The missionaries thus express their feelings on the occasion-"We unanimously agreed, that the state of the island is such that there is no prospect of safety or usefulness. Should even the disaffected chiefs prove our friends, we dread the thought of living under a government where nothing is to be expected but constant quarrels and confusion." The consideration of these things, together with the little success that, had hitherto attended labours of many

years at Otaheite, fully determined their minds as to removing.

The missionaries interested themselves greatly to promote an accommodation be tween Pomarre and the powerful chiefs whe opposed him; but there appears to have existed such a deeply rooted animosity between them that all attempts at conciliation proved abortive,

The reception which the missionaries met with at Huabeine was of such a friendly nature, as to encourage them to resume their missionary labours. Messrs. Henry and Da yies made a tour of the island, and preached at every convenient opportunity.

After they had resided about four montha at this island, three of the four missionaries that were at Eimeo arrived. They reported that the state of affairs at Otaheite was an bad as ever; that Pomarre had been defeated in several attempts to subdue the insurgents; that the whole island was in their possession, and that Pomarṛe, with Mr. Nott, the only remaining missionary, had removed to Eimeo. The missionaries at the same time received a letter from Pomarre, requesting them to return to Otaheite, when the war should be over. But there being, in their opinion, no prospect of such an event, on a consideration of all the circumstances which had occurred, it was agreed that the missionaries should embrace the first oppor tunity of removing to Port Jackson.

In October, 1809, two vessels arrived at, Haaheine, and the missionaries having agreed,

for a passage to Port Jackson, they sailed from Huaheine, excepting Mr. Hayward and Mr. Nott, who resolved to remain for the present at that island.

The voyage of the missionaries was tedious and dangerous. At the Fejee islands Mr. Warner left them, and obtained a free passage to India, in an American vessel; and the remaining missionaries arrived at Sydney Cove, in New South Wales, on the 17th February, 1810.

*The missionaries were kindly received at Port Jackson. Governor Macquarrie promised them the privilege of settlers, and recommended that some of them should undertake the instruction of youth. Soon after this the Rev. Mr. Marsden arrived in the colony, from England, and renewed those active and benevolent exertions, on behalf of the missionaries and the society, to which he had been accustomed. By his means the married brethren particularly, were agreeably accommodated, and the single men were put into a way of support ing themselves in useful and respectable si

tuations.

The Directors indulge a hope, that the removal of the missionaries to New South Wales, will be productive of much moral and religious benefit to that colony, especially as it respects the instruction of youth; and that by their instrumentality, many of the rising generation may be trained up in the good ways of God.

Notwithstanding the unsuccessful issue of the mission to Otaheite, the Directors do not consider their efforts as entirely lost. The seed of divine truth has been copiously sown, especially among the younger part of the inhabitants; and other happy and honoured instruments may hereafter reap a joyful harvest. Of the progress in civilization, made by various individuals among the natives, the society has had an opportunity of judging from the letter addressed to them by the chief at present deposed, and this ought not to be considered as a solitary in stance. The desire of knowledge which has beeu excited, cannot lie dormant; their thirst for improvement will naturally attach them to the persons of those who produced it, and will prepare the way either for their return, or for the arrival of others.

Mr. Marsden is of opinion that the Otaheitan mission may be renewed with a probability of ultimate success, if a vessel of 150 or 200 tons were sent out from England, with a suitable investment for Port Jackson and the islands of the South Sea; and which, by trading among them, and pro

curing their produce, would soon cover the whole expense of the equipment, and provide for the support of the mission, while it would secure the means of intercourse with the missionaries. The greater part of the missionaries now at Port Jackson have signified, by letters to the Directors; their readiness to resume the mission, if this plan can be adopt ed either by the society or by individuals, and a suitable opportunity should be presented by the restoration of tranquillity at Otaheite

South Africa.

The Directors report, that the work of God among the Hottentots, at the different missionary stations, continues to be carried on, and to increase in a very encouraging manner. Dr. Vanderkemp states, that the public services of religion at Bethelsdorp are well attended, and that the power of Divine Grace has been displayed in se veral instances. The number of persons generally resident there, and considered as belonging to the institution, amounted to 979, including men, women, and children. The increase during the year 1809, was 269, of whom forty-two had been born at Bethels dorp during that period.

The progress of civilization has been considerable. The knitting-school is continued, and prospers beyond expectation. Several useful articles are produced, which are acceptable to the military in the neighbour hood, and by the profits of which, about thirty of the children have derived their daily subsistence. Matts and baskets are also made in considerable quantities, and readily sold at Fort Frederick and other parts of the country. The manufacture of salt has likewise met with much encouragement, and the salt is fetched from Bethelsdorp by the farmers, or carried to different places around, where it is bartered for wheat and other necessaries. Soap-boiling, sawing, and wood-cutting for waggons, are also carried on with diligence, and become a source of support; the people also obtain no small advan tage by their journeys to Cape Town with the farmers. The good effect of Christian instruction, in thus rendering the most indolent and idle of mankind industrious and useful members of civil society, and raising them so much above the abject state in which the missionaries found them, is peculiarly pleasing, and affords much encouragement to proceed with vigour in attempts to evangelize even the most uncivilized of the human race.

The favourable harvest of 1808, has operated as a powerful stimulus to agricultural

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