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he that hath a purse let him take it, and likewise his scrip*.”

In a little time afterwards Jesus Christ sent out other seventy of his Disciples, to whom he gave instructions similar to the former, that they should not take scrip, or clothes, or money with them. But to these he said additionally, that “wheresoever they were received they were to eat such things as were given them; but where they were not received they were to go their

way, and

say, Even the dust of your city, which cleaveth on us, we do wipe off against yout." And as on that occasion he compared the ministers of the Gospel to the labourers, whom a man sends to the harvest, he told them they were at liberty to eat what was ser before them, because the labourer was worthy of his hire.

This the Quakers conceive to be the substance of all that Jesus Christ taught upon this subject. They go therefore, next, to St. Paul for a further elucidation of it.

They are of opinion that St. Paul, in his Epistles to Timothy, and to the Corinthians * Luke xxii. 35. + Lake x.

and

and Galatians*, acknowledges the position, that the spiritual labourer is worthy of his hire.

The same apostle, however, says, that " if any would not work, neither should he eatt." From this text they draw two conclusions: first, that when ministers of the Gospel are idle, they are not entitled to bodily sustenance; and, secondly, that those only, who receive them, are expected to support them. The same apostle says, also, “Let him that is taught in the Word communicate unto him that teacheth in all good things I;" but he no where

says,

s to him that teachech not.'

." But though men, who faithfully spend their time in preaching the Gospel, are entitled to bodily maintenance from those, who receive them, yet St. Paul, the Quakers say, as far as his own practice was concerned, thought it more consistent with the spirit of Christianity, and less detrimental to its interests, to support himself by the labour of his own hands, than to be supported by that of others. And he advises others, to do

* 1 Cor. ix.-1 Tim. v.-Gal. vi.
+ 2 Thess, iii. 10. I Gal, vi. 6.

the

we

the same, and not to make their preaching chargeable,“

not because,” says he, have not power, but to make ourselves an ensample to you to follow us *.”

This power the Quakers consider ministers of the Gospel to abuse, who make their preaching chargeable, if by any means they can support themselves ; for St. Paul says, further, “ What is my reward, then ? Verily, that when I preach the Gospel I may make the Gospel of Christ without charge, that I abuse not my power in the Gospelt." Thus the apostle, they conceive, looks up to God, and not to men, for the reward of his spiritual labours. And the same apostle makes it a characteristic of the false teachers, that they make a merchandize of their hearers ..

It is objected to the Society on this occasion, that St. Paul received relief from the brethren of Philippi as well as from others, when he did not preach. But their reply is, that this relief consisted of voluntary and affectionate presents sent to him, when in circumstances of distress. In this case the apostle states that he never desired these gifts, * 2 Thess. iii. 9. f 1 Cor. ix. 18. 2 Peter ii. 3.

but

but that it was pleasant to him to see his religious instruction produce a benevolence of disposition, that would abound to their own account *.

St. Peter is the only other person who is mentioned in the New Testament, as speaking on this subject. Writing to those, who had been called to the spiritual oversight of the churches, he advises as follows: “ Feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being examples to the flock; and when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away t." Upon these words the members of this Society make three observations; that ministers should not make a gain of the Gospel ;—that they should look to God for their reward, and not to men ;-and that St. Peter himself must have preached, like St. Paul, without fee or reward, or he could not consistently have recommended such a practice to others. They come, therefore, from the example * Philipp. iv, 17. ti Peter v. 2.

and

and precepts of Jesus Christ, and of the apostles Paul and Peter, to the following conclusions on this subject: First, that God raises

up his own ministers. Secondly, that these are to dispense his Gospel freely. Thirdly, that they are to take, wherever they are received, such things as are given them, (which things they deserve while in the exercise of their calling as much as the labourer his hire) but that no bargains are to be made about religion ; that they are not to compel men to give, neither are they to take away any thing from those, who are unwilling to receive them; but, in this case,

their ways, and shake the dust from their feet against them; or, in other words, to declare that they have done their own duty in going to them with the word of God, and that the fault lies with them in refusing to hear it. Neither when they return from their missions, or are idle at home, are they to receive any thing, but to use their own scrips, and purses, and clothes. And, fourthly, that though it be lawful for them to receive such sustenance, under such limitations, during the exercise of their ministry, it would be more consistent with the

to go

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