s 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 mini