earth, in order to preach the Gospel. Now, as the minister is preserved in humble dependance upon his divine Master, he not only feels the importance of this general calling, but is often made sensible of an impression that it is his duty to exercise it in particular places. The current of Christian love in his heart assumes a specific direction. On general grounds he can feel, with the apostle, that he is a debtor to all men-but there are certain portions of men to whom that debt is now commanded to be paid. The burthen of the Lord rests upon him, and he endeavours to dwell patiently under its influence, until his views are so cleared and ripened, that he can lay them before his brethren and sisters of the meeting to which he belongs. They unite with him in the deliberate consideration of the subject; and if, on waiting in silence together, they come to a judgement that the undertaking of the minister truly originates in the divine will, they set him at liberty for his journey; commend him to the gracious care and protection of the good Shepherd; and for the satisfaction of those persons among whom his lot may be cast, bestow upon him a certificate of their concurrence and approbation.

Thus provided with the recorded sanction of his friends, and "sent forth," as he humbly trusts, "by the Holy Ghost," to the work appointed him, the minister proceeds on his journey; and, whether his labours are directed only to Friends, or also to persons of other denominations, (who, on such occasions, are frequently invited to attend our religious assemblies,) he endeavours to follow no other guidance, throughout the progress of his travels, but the gentle and secret intimations of the divine Spirit. Under this guidance he passes from place to place, and from meeting to meeting. Poor and empty in himself, and totally unprepared for his successive labours by previous study, he acts on a principle of simple faith in his Governor and Guide. As this faith is maintained, he finds himself again and again renewed in his spiritual strength; and, as often as the right opportunity recurs, he is revisited by the enlivening Spirit of the Lord, and anointed afresh for his service. At length, when the work assigned to him on the present occasion has been executed, the burthen which had rested, with so much weight upon him, is removed. He returns to his home: he restores to his friends the certificate which they had given him: and he is, for the most part, permitted to resume his usual occupations, with a remunerating and confirming sense of rest, liberty, and comfort.

In reviewing the principal contents of the present essay, the reader will recall to his remembrance the general rule laid down at its commencement; that the standard maintained by any body of Christians, respecting the steps preparatory to the ministry, will always be proportioned to their standard respecting the origin and nature of the ministry itself. He will recollect that this rule is illustrated and confirmed by the known practices of the Anglican church, and of the generality of English protestant dissenters—that the human ordination of the preachers of the Gospel, so prevalent among modern Christians, derives no authority from that ordination of presbyters which is recorded in Scripture, as having taken place in primitive times; because the bishops, presbyters, and deacons, of the early church, although rulers, managers, and even teachers, were not officially the preachers of the word-that Friends, who allow no ministry, in connexion with worship, but such as they deem to spring from the immediate influence of the Spirit, can take no part whatever in the steps which precede the exercise of the gift; but conceive it to be their duty to leave the whole work of selection, preparation, and ordination, to the Lord himself that Jesus Christ, according to their apprehension, chooses his own ministers beforehand, and that no man may interfere with his choice—that he prepares them for the office, by the work of his grace-that this preparation is of itself sufficient, without literary attainment; although mental cultivation and learning are, in themselves, desirable, and produce, collaterally, a good effect, even on our religious services that a practical knowledge of the Holy Scriptures, more especially, is of indispensable use to the Christian preacher—that, when the Lord has chosen and prepared his ministers, he anoints them for their service, sends them forth on his own authority, and directs them in the course of their labours-that, nevertheless, the decision of the question, whether the minister be really acting under divine authority or otherwise, rests not so much with himself as with the church-finally, that the views and practices of Friends, in relation to these several particulars, are in precise accordance with a variety of declarations and examples recorded in Holy Writ.

Having completed my argument on the present subject, I may venture, in conclusion, to suggest to the consideration of my friends an important practical reflection. It has often and justly been observed, that every species of true excellence and virtue has its

imitating and corresponding vice; and certainly it is the duty of Christians, while they earnestly endeavour to embrace the one, to be no less diligent in avoiding the other. Now, that passive course, which it is the object of the present essay to recommend—that absence of all human interference with the sole prerogative, and peculiar work of the Lord-however excellent and desirable in itself— will, I believe, be found to have its imitating and corresponding vice in spiritual dulness and inactivity, in a real neglect of the divine call, and in the omission of required duty. Such is our own liability to error, and such the artfulness of our spiritual enemy, that the very doctrine of our own insufficiency may be made a cover for inertness, and for a culpable and cowardly secession from the good fight of faith. The mental poverty and discouragement, also, to which even the Lord's servants are liable, may often be so fostered as to prevent their laying hold of that arm of power which is able to support them in the most arduous conflicts, and to qualify them, notwithstanding all their weakness, for their labours in the Gospel of Christ. Exposed as we are to these points of danger, and very generally placed in a condition of outward ease and security, we had need exercise a constant care, lest, while we are making a high profession of spirituality, our conduct should be marked by indolence in the service of our Redeemer.

Now, where is the preservative against such an indolence? Surely it will not be found in the desertion of those pure and exalted principles which it is our especial duty to uphold in the church, but rather in watchfulness unto prayer. Let us, then, be more diligent in seeking the animating and strengthening influence of the grace of God: let us be alive to every touch of the divine finger: let our hearts breathe the expressions of Samuel, "Speak, Lord, for thy servant heareth;" and, since "the harvest truly is plenteous" and the labourers "few," let us unite in earnest supplication to the Almighty, that he will be pleased yet more abundantly to pour forth of his Spirit upon all flesh, and thus to "send forth labourers into his harvest."

CHAPTER VII.

ON THE PECUNIARY REMUNERATION OF THE MINISTERS

OF THE GOSPEL.

WHEN Jesus Christ sent forth his seventy disciples to heal diseases, and to proclaim the approach of the kingdom of heaven, he forbade them to provide any stores for their journey. They were to place their confidence in the providential care of their heavenly Father; and, in the houses which they might visit, they were freely to avail themselves of the hospitality of their friends, for the supply of their bodily wants. "Into whatsoever house ye enter," said he to them, "first say, Peace be to this house; and if the Son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give; for the labourer is worthy of his hire." So also the apostle Paul, when addressing his Corinthian converts, among whom he had been labouring in the Gospel of Christ, asserts the claim upon them, which, when so engaged, he clearly possessed, for such a provision of "carnal things" as his necessities might require. "Have we not power," says he, "to eat and to drink?.............or I only and Barnabas, have we not power to forbear working? Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the

law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes, no doubt, this is written that he that ploweth should plow in hope; and that ho

1 Luke x. 5-7.

that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? . . . . Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel."

The provision of the Mosaic law which is here cited—when regarded in its highest sense, as applying to the labourers in the cause of righteousness-appears to express, in a manner at once full and simple, the principle on which the apostle asserts his right to a provision for his natural wants. "Thou shalt not muzzle the ox that treadeth out the corn;" or, in other words, While the ox is treading out the corn, thou shalt not muzzle him. When the seventy disciples of Jesus forsook, for a time, all their secular employments; when they went forth, in the name of their Lord, to heal the sick, and to preach righteousness; when they were engaged in travelling from place to place, in order to publish to their countrymen the glad tidings of salvation; it is plain that their whole time. was occupied in their religious services; and, deprived, as they were, during such services, of the opportunity for earning their own bread, it was right that they should cast themselves, without reserve, on the kindness of their friends. It would have been improper in the visiters to decline such assistance, and shameful in the visited to withhold it. Very similar were the circumstances of the apostle Paul, who had sacrificed his original pursuits, and knew no settled or permanent home; but moved about from place to place, according to the will of his Lord, in order to diffuse, among his fellowmen, the truths of Christianity. Since he was constantly engaged in these missionary efforts, and devoted his time and talents exclusively to the work, he possessed an undeniable moral claim on those in whose behalf he laboured, for the supply of his outward necessities.

The same rule, respecting the maintenance of the ministers of the Gospel, is admitted in the Society of Friends. Occasions frequently occur, as has been remarked in the preceding chapter, when our ministers, as they apprehend, are sent forth from their homes

1 1 Cor. ix. 4-14.