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 obvious 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 errour, 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 faithful 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 condition of outward ease and security, we had need exercise a constant care, lest, while we are making a preeminent profession of spirituality, our conduct should be marked by real 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."

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;” Luke x, 5—7. So, also, the apostle Paul, when addressing his Corinthian converts, among whom he had so diligently laboured as a minister of 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 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

On the Pecuniary Remuneration of Ministers, &c. 173 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 he 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;" I Cor. ix, 4-14.

That particular provision of the Mosaick law which is here cited-when regarded in its ulteriour sense, 'as applicable 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 the continuance of such services, of the opportunity for earning their own bread, it was right that they should cast themselves, without reserve, on the kindness and liberality

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 disseminate, among his fellow-men, the truths of Christianity. In as much as he was constantly engaged in these missionary labours in as much as his time and talents were devoted exclusively to the work of an evangelist -in so much he possessed an undeniable moral claim on those in whose behalf he laboured, for the supply of his outward necessities.

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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 by their divine Master. Constrained by the gentle influences of his love in their hearts, they visit the churches which are scattered abroad; and, for a time, devote themselves without intermission to the exercise of their ministerial functions. During the progress and continuance of such undertakings, they cannot be expected to provide for themselves; and it is, therefore, a practice generally prevailing in the Society, to pay the expenses of their journeys, and to maintain them during the course of their labours. Like the seventy disciples, to whom we have already alluded, they eat and drink at the houses which they visit; and, if they be found true evangelists, it is universally acknowledged by their brethren, and not only acknowledged, but felt-" that the labourer is worthy of his hire;" or, as the sentiment is expressed in the Gospel of Matthew, that "the workman is worthy of his meat;" ch. x, 10.