ster 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.

And as the Quakers cannot pay their own ministers, so it is a tenet with
them, that they cannot pay those of other denominations for their Gospel
labours upon the same principle; that is, they believe, that all
ministers of every description ought to follow the example, which St.
Paul gave and enjoined them, of maintaining themselves by their own
hands; they ought to look up to God and not to men for their reward;
they ought to avoid the character of false teachers, and the imputation
of abusing their power in the Gospel. And to these they add a particular
reason, drawn from the texts quoted, which is not applicable in the
former case, namely, that ministers are not authorised to take meat and
drink from those who are not willing to receive them.

SECT. II.

_Other reasons why Quakers cannot pay ministers of the Gospel of a
different denomination from themselves--These arise out of the nature of
the payments made to them, or out of the nature of tithes--History of
tithes from the fourth century to the reign of Henry the eighth, when
they were definitively consolidated into the laws of the land._

But the Quakers have other reasons, besides the general reasons, and the
particular one which has been given, why as Christians they cannot pay
ministers of a different denomination from themselves for their Gospel
labours, or why they cannot pay ministers of the established church.
These arise out of the nature of the payments which are made to them, or
out of the nature of tithes. But to see these in their proper light,
some notion should be given of the origin of this mode of their
maintenance. I shall therefore give a very concise history of tithes
from the fourth century, to which period I have already brought the
reader, to the reign of Henry the eighth, when they took a station in
the laws of the land, from which they have never yet been displaced.

It has already appeared that, between the middle and the close of the
fourth century, such ministers of the G