ultra-spiritual vision? Quakerism, whatever else it may be, is not christianity.

5. A genuine call to the duties of the ministerial office, is one thing with Quakerism, and another thing with the religion of the New Testament. It was in the "openings" of a marvellous inspiration that George Fox was first called from the last, to preach about the light. In just such a way only, do Friends allow any other preacher to be designated. All that are not called in this way of theirs, are man-made preachers, and "divested of the noble name of christian."

On this subject, after I had obtained a hope in Christ Jesus, and felt "joy and peace in believing," according to the glorious written gospel of God, I was perplexed for a time with the recurrence of the old leaven, the secret influence, which they think the very artery of spiritual life, thrilling with its freshest circulations. The word of God was my universal solvent, my panacea, my philosopher's stone, my elixir of life! I was "thoroughly furnished" by its wisdom. There I soon saw that the way of fanatical imposture was that which troubled me, and quite another way that indicated in the genuine oracles. To be possessed of THE PROPER QUALIFICATIONS-this was the criterion, according to that volume of "truth and soberness:" and this question was to be judged for myself and by myself in the first instance, and then for others by my spiritual superiors in the church of God. I resolved these qualifications into the following; (1) sincere piety, as a lover of God and a disciple of Jesus

Christ; (2) a desire of the office, enlightened, practical, predominating, hearty, and in a sense inextinguishably strong; (3) competent intellectual talents, natural and acquired; (4) suitable bodily powers, as health, vigor, voice; (5) a willingness to submit to authority, and to honor the proper power of government in the church, by being subject to it for Christ's sake, as well as by exercising it on the same account; and (6) the sanction of the church of God, on due experiment as a probationer. These I approved as constituting the qualifications, from which the inference is valid that he who possesses them is ordinarily called of God to the work of the ministry. Extraordinary calls, such as that of Paul, are never to be looked for, and are now never repeated. Hence on the matter of QUALIFICATIONS the burden of the New Testament pervadingly reposes. As soon as we hear of "desiring the office," it is pronounced "a good work ;" and the qualifications are specified that authorize incumbency and investiture. The candidate must look to these solemnly, for his own satisfaction; then must the church and all men, for their satisfaction. 1 Tim. 3: 1–7. Tit. 1:5-11. 2 Tim. 2: 1-26. 3: 1-17. 4: 1-8. Now nothing is plainer to me than this-that no Friend either does or can possess the requisite qualifications; and consequently no Friend, as such, is called of God, or has any right to be owned by man, as a minister of the gospel of Jesus Christ. Is a Friend, for example, "apt to teach" or to-sit still? does he give himself "wholly" to his work? or only partially, fitfully, and as his more absorbing secular

profession permits? Is he seen " Is he seen "holding fast the faithful word AS HE HATH BEEN TAUGHT, THAT HE MAY BE ABLE BY SOUND DOCTRINE BOTH TO EXHORT AND TO CONVINCE THE GAINSAYERS?" Does he "give attendance to READING, to EXHORTATION, to DOCTRINE?" Has he any official "gift," with "the laying on of the hands of the Presbytery?" Does he even profess to act or officiate under the high commission of the volume of inspiration, which, its author declares, was written on purpose and mainly to equip and accomplish the christian ministry? Let men of sense, unprejudiced and independent, answer the questions.

II. ON THE IMPORTANCE OF THE OFFICE AS A MEANS OF GRACE, I have little to say. Brevity will suffice. I think the word of God very clearly authorizes this declaration, that, EXTRAORDINARIES

APART, THE CHRISTIAN MINISTRY, POSSESSING THE COMPETENT QUALIFICATIONS, IS INDISPENSABLE TO

SALVATION. All history and observation confirm the whole tenor of scripture in these two positions ; 1. That man is an apostate and desperately wicked creature universally; 2. That God ordinarily uses the ministry of the gospel, as his way of bringing sinners to exercise "repentance toward God and faith toward our Lord Jesus Christ."

This view is the antipodes of what "Friends believe." And truly, when they value the ministry as of very little worth, I grant that their estimate is wise and rational-if they mean their own! It is of very little worth, sure enough! They could get to heaven by the light within, just as soon, or sooner,

without as with it. And, say they, when they hear our view, "what will become of the heathen?" Answer, they are all to be converted by Friends' missionary efforts or saved by the light in every one of them! I also will ask them a question; What is to become of "the whole world" that "lieth in wickedness?" What will become of some worse heathen at home, who need to be taught "which be the first principles of the doctrine of Christ?" See Rom. 10: 11-17, where we are told not only of the efficacy of faith, and of its indispensableness, but of the mode of its occurrence. "So then, faith cometh by hearing, and hearing by the [spoken] word of God." The gloss of Barclay on the context I pronounce false and contemptible. Paul is introducing no objector; in that lucid chain of interrogatories, which leads to the conclusion I have cited. He is only preparing the way to show, vs. 18-21, that salvation does not follow without faith, even where the gospel is enjoyed. 1 Cor. 1: 18-31. Rom. 10: 20-22. Luke, 10: 1, 2. Rom. 1 : 20–32. 2:1-12-16. But I proceed,

III. To consider the topic of a competent temporal support, as the due of the ministry according to human and divine laws equally. If the work is one that engrosses the "laborer;" that requires self-devotement for life; that absorbs most properly all his time and talents; that occupies him wholly for the good of others :-why ought he to be starved to death for conformity to the divine requisitions? Tell me not of abuses-I am treating of uses only; besides, from abuse to disuse, of a good thing, is a

fool's argument. A worldly establishment, a sordid money-making traffic in benefices, the abominations of simony, the sin of pluralities, the distraint and the modern doctrine of tithes, a secular enforcement of "church rates," or an implication against the fundamental principle that "the kingdom of Christ is not of this world;" none of these is in the argument or need be in the objection. "But suppose one loves the wages more than the work?" Why-THEN HE IS AN "HIRELING ;" and dying so, he will be lost forever! But are there none of your own clergy in that predicament? Very probably. Are there none of your own laity in the same condemnation? Know ye not that if a man practise physic and love the wages supremely, "mammon," and not "the Father," is his God; and "wrath abideth on him?" Friends often argue as if the sacred service was the only one in which it were sin to prefer emolument to higher considerations; or in which there was any temptation to covetousness. I pray they may not wait for the outward' light of eternity to teach them, that, in whatever profession or sphere a man may be placed, he is obligated to love God supremely; and has no piety without doing it; and is" an idolater," and so with "no inheritance in the kingdom of Christ and of God," if he be "a covetous man." Now, why cannot a man from motives as pure as those of Paul, accept a competent income from the congregation he serves-without loving it or valuing it inordinately at all? A physician ought to be as really benevolent as a minister of the gospel. He ought to love his patient, seek his good in the ex