nisters need pecuniary aid, we afford it, and consider ourselves bound to do so, as well as to relieve the necessities of the poor who are not in this station. When ministers leave their homes, their domestic enjoyments and occupations, to spread the glad tidings of the gospel, without any motives of a sordid nature, there are strong obligations on those whom they visit, to sympathize with them in their various trials, and to relieve their necessities.

But all this, though it proves that true ministers of the gospel are entitled to hospitality where they go in the exercise of the ministry, and that they ought to have their necessities supplied, if they are not able to support themselves, does not at all militate against the belief, that the gospel never can be made an article of bargain and sale, like merchandize in the market, or like a man's professional skill. Feeling, like the apostle, necessity laid upon them, they dare not let pecuniary considerations, in the smallest degree, influence their minds. They dare not measure their gifts by money, or set a monied value on their services, or receive hire, or claim any thing from their hearers as a matter of right, or withhold their labours if pecuniary advantages are not offered; for woe is to them, if they preach not the gospel. They must go where their Lord and Master may be pleased to send them, looking to him, and to him only, for their reward.

Not a trace can be found in the New Testament, to show that the ministers of the gospel ever directed their travels where they could get the most money, or that they ever made a monied contract for preaching, or even that they were ever influenced in any of their movements, by such considerations.

The practice of the Society of Friends corresponds with these views. Their ministers are not considered at liberty to travel or appoint meetings, without being first approved as ministers, and acknowledged as such, by the Society in its official capacity. And when they are concerned to travel in the ministry, they are to lay their prospects, as to each particular visit, before their own Monthly Meeting. And if the proposed visit extend beyond the limits of the Yearly Meeting to which they belong, the concurrence of the Quarterly Meeting is required. The meeting which sets them at liberty to travel, takes care that they are provided with suitable company: and if their circumstances render it ne

cessary, they are also provided with means, by which they can keep themselves from being chargeable, when among those who are not of their own profession.

Thus, while there is a careful guard on one hand, to avoid every thing that could operate, in itself, as an inducement of a pecuniary nature, we are careful that our ministers who are in limited circumstances should not, from that cause, be prevented from the full exercise of their gifts.

As nothing tends so powerfully to lay waste the Church, as a corrupt and unsound ministry; so the adversary has always been busy to insinuate himself into this department of the Church. If he can, by any means, draw men into that office who have neither part nor lot in the matter-if they are destitute of the life and Spirit of Christ in themselves, no matter how eloquent they may be, or however they may store their minds with the language of those who have been divinely inspired; their popularity and seeming holiness only the more powerfully tend to divert the minds of their hearers, from the pure principle of life in themselves.

Not only are those who are never called or prepared to enter into the ministry, thus intruded into the office; but the enemy is not lacking, in his attempts to " draw down," if possible, the very "stars of heaven."

When, therefore, an individual believes himself called to the ministry, great care should be taken at the setting out. It is necessary that he should not only have experienced the love of God in its tendering impressions, but in those more powerful operations which are designed to consume “the dross, the tin, and even the reprobate silver."

As these purifying dispensations go on, and communion and peace with God are enjoyed, he will be pleased to carry on the preparation of those, whom he designs to make ministers of the Spirit and not of the letter.'

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The apprehension of being called to this work, will be presented with great weight and awfulness, and when the mind is most under the divine influence. Nor will this be attended with the exaltation of the creature, but, on the contrary, with deep humility and self abasement.

These preparatory exercises, if properly endured, will work that reduction of the natural will, which is necessary, in order to enable the individual, not only to distinguish the divine influence from every other impression, but also to

speak from that influence, without any mixture of other springs of action. During these exercises, various conflicts, doubts, and fears, may be expected to arise in the mind; but if they serve to bring it into greater humility, and more constant and entire dependence on God, it will be found that even these afflictive dispensations have been both in wisdom and in fatherly regard. There are many who can acknowledge, that "tribulation worketh patience, and patience experience, and experience hope-and hope maketh not ashamed, because the love of God is shed abroad in the heart." Rom. v. 4. It is on the operations of divine power, in every stage of preparation and of service, that we must rely, agreeably to the testimony of scripture: "The preparation of the heart, and the answer of the tongue, are of the Lord."

But while there should not be, in such persons, a dependence on secondary resources, or a looking out for instrumental help, there should be an openness to receive the counsel and admonition of their friends; for he who sets himself beyond the reach of Christian caution and instruction, cannot be upon safe ground.

They must feel that their natural and acquired abilities cannot enable them to fill the important station; and, in Christian humility, they will be ready to adopt the language: Who is sufficient for these things."

It is thus through weakness and fear, that the Head of the Church is pleased to lead his true ministers, that they may put no confidence in the flesh or in themselves, but in him alone, whose "strength is made perfect in weakness."

Not always knowing what is best for us, we may desire to have, in the beginning, more extensive views and prospects of what is to be delivered, than is consistent with divine wisdom. "I have many things to say unto you," said our Lord, "but ye cannot bear them now"-and this may be as applicable to the messages of the gospel, as to any other revelation. Those extensive prospects that may be desired by the creature, may be far beyond its capacity to bear; and hence, in the tender dealings of a gracious Father, they are withheld. He who would have his ministers to hear the word at his mouth, and warn or instruct the people from him-who would lead his servants into deep dependence on him alone, and not on themselves, will, when it is best to be so, communicate the message to be delivered,

sentence by sentence; that they may walk by faith, and not by sight. It is of the first importance, that we should distinguish between the workings of our own spirits, and the influence of the Spirit of Jesus Christ. It is instructive to remember, that the divine intelligence was uttered to the prophet, in a still small voice;" and thus it continues to the present day. When the will, the wisdom, and all the passions of man, are brought into silence,—in this state of quiet waiting, the mind is in the best situation to be brought so under the government of the divine influence, as to "speak as of the ability which God giveth."

Satan is spoken of in the scriptures, as being transformed into an angel of light. And we have no reason to believe that he is not as busy and as artful in his transformations, as ever he was, in any age of the world. Thus he has often promoted the kingdom of darkness, by an apparent zeal for religion. And thousands have encompassed themselves with sparks, and warmed themselves with the fire of their own kindling; and, in the end, have realized the sentence, that they should lie down in sorrow. Neither the busy workings of the creaturely will, nor the reasoning faculty of the human mind, can ever bring forth any thing as ministry, that will benefit the speaker or the hearers. That passage in Matthew, vii. 22, seems to have reference to this view of the subject: "Many will say to me, in that day, Lord! Lord! have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works!—and then will I profess unto them: I never knew you!"

Fair, specious prospects may be presented to the mind; wide fields of doctrine, in which there may be large scope for the display of eloquence; and yet all this may have no application to the state of the meeting, and no authority from the Head of the Church.

"My sheep," said Christ," hear my voice, and they follow me, and the voice of a stranger they will not follow." The attentive mind will be able to discover the difference; but nothing short of the divine influence itself, can be the true evidence.

It is well known to those who have been led into this experience, that much perturbation of mind may very easily arise on these awful occasions: and that such may, at times, be ready to sink under the conflict of feelings that

takes place. Some of these feelings may be regarded as resembling the earthquake, the whirlwind, and the fire. Great and distressing conflicts may take place, as preparatory to the call and command to move. But this is not the only kind of conflict to be noticed.—All those emotions which arise from a fear of the assembly, or of any individuals in it, ought to be overcome; for the "fear of man bringeth a snare," and will unfit the minister. When a true prospect presents to the mind, it will generally, if not always, be with calmness: and it is of importance that that calmness should not be disturbed. But it will be disturbed, if place is given to any other feelings, reflections, or reasonings, instead of simple attention to the pure gift, and the admonition of the apostle: "Be instant in season." Thus moving on, with undivided attention to the openings of the Word of Life, and the faith and ability afforded the minister will be enabled to arise with the arising of divine power.

But if any should suppose that their own natural abilities or acquirements are sufficient for this important work—or if they should suppose, that, from their past experience, they are able to preach the gospel, without the immediate aid and influence of the Spirit of Christ, "they yet know nothing as they ought to know," and will be found in the corrupt and false ministry.

The more we advance in experience, the more deeply shall we be impressed with a sense of our dependence upon God, through Jesus Christ, and that without him we can do nothing." No man can be released from this dependence, without ceasing, at the same time, to be a servant of Christ.

There is, however, a strong propensity in the creature, to assert its own independence. It is painful and humiliating to the naturally proud mind of man, to be in this dependent state—to be made a spectacle to angels and to men, and to be accounted a fool for Christ's sake; and, after many times of favour and enlargement in the ministry, to sink down into nothingness of self. But this is the beaten path, which the apostles themselves, and all true ministers, down to the present day, have trodden.

Let then the admonition be observed by all: "Trust in the Lord with all thine heart, and lean not unto thine own understanding." Prov. iii. 5.