In looking at other instances, cited by the Quakers, I shall mention one, which throws light for a few years farther upon this subject.  In the year 359, Constantine, the emperor, having summoned a general council of bishops to Arminium in Italy, and provided for their subsistence there, the British and French bishops, judging it not fit to live on the public, chose rather to live at their own expence.  Three only out of Britain, compelled by want, but yet refusing assistance offered to them by the rest, accepted the emperor’s provision, judging it more proper to subsist by public than by private support.  This delicate conduct of the bishops is brought to shew, that, where ministers of the Gospel had the power of maintaining themselves, they had no notion of looking to the public.  In short, in those early times, ministers were maintained only where their necessities required it, and this out of the fund for the poor.  Those, who took from the fund, had the particular application given them of “sportularii,” or basket-clerks, because, according to Origen, Tertullian, Cyprian, and others, they had their portion of sustenance, given them in baskets.  These portions consisted but of a small pittance, sufficient only for their livelihood, and were given them on the principle laid down by St. Matthew, that the ministers of Jesus Christ were to eat and drink only such things as were set before them.

In process of time new doctrines were advanced relative to the maintenance of the ministry, which will be hereafter explained.  But as these were the inventions of men, and introduced during the apostacy, the Quakers see no reason, why they should look up to these in preference to those of Jesus Christ, and of the Apostles, and of the practice of Christians in the purest periods of the church.  They believe, on the other hand, that the latter only are to be relied upon as the true doctrines.  These were founded in divine wisdom on the erection of the Gospel ministry, and were unmixed with the inventions of men.  They were founded on the genius and spirit of Christianity, and not on the genius or spirit of the world.  The Quakers therefore, looking up to these as to the surer foundation, have adopted the following tenets on this subject.

They believe, first, that it would be inconsistent in them as Christians, to make a pecuniary payment to their own ministers for their Gospel labours.  And they regulate their practice accordingly upon this principle.  No one is ever paid by the Quakers for the performance of any office in the church.  If a minister lives at home, and attends the meeting to which he belongs, he supports himself, as St. Paul did, by his own trade.  If he goes on the ministry to other meetings, he is received by the Quakers as he travels along, and he finds meat and drink at the houses of these.  His travelling expenses also are generally defrayed in this particular case.  But he receives no reward, or fixed or permanent stipend, for his services on these or on any other such occasions.