But although we do not consider human learning as essential to a Gospel minister; yet we are so far from disesteeming or slighting its use, that we wish due attention to be paid to it by the members of our Society for we believe that those who have it, and are dispsoed to make a right use of it, may apply it to the promotion of religion and virtue, as well as to the benefit of civil society.

With respect to the second point, we have the practice of the primitive Church so decidedly in our favour, that I am at a loss to conceive, how a practice so repugnant to it can have so generally prevailed as it has done, in almost all the Christian Churches.

The practice alluded to, is that of an individual assuming the exclusive exercise of the ministry; which is directly contrary to what the apostle recommends, as well as declares to be the practice of the Church in early times. This appears clear from the fourteenth chapter of the first epistle to the Corinthians, where, first addressing the believers in general, the apostle thus expresses himself: "Follow after charity, and desire spiritual gifts; but rather that ye may prophesy." * By this prophesying, he does not appear so much to mean the foretelling of future events, as the general purposes of Gospel ministry; for in the third verse he says: "He that prophesieth, speaketh unto men to edification, and exhortation, and comfort."+ After this general advice and explanation, he proceeds to show the superiority of prophesying to speaking with tongues; and then of those who have received this Divine gift, he "Let the prophets speak two or three, and let the others judge. If any thing be revealed to another that sitteth by, let the first hold his peace; for ye may all prophesy one by one, that all may learn, and all may be comforted." ‡

says:

* 1 Cor. xiv. 1.

+ 1 Cor. xiv. 3.

1 Cor. xiv. 29–31.

After stating this unequivocal description of the rule and practice of the primitive Church, I shall proceed to the consideration of another part of this head, from which it appears that we admit women, as well as men, to a participation and exercise of the gift of Gospel ministry. We are aware of the objection which is made, from the prohibition laid upon women's speaking and teaching in the Church, and usurping authority over the man. * But if, on every occasion where there is an apparent difference between one part of Scripture and another, it is admitted that Scripture is the best interpreter of Scripture, I believe very little difficulty will arise in removing this objection. It should be considered that the words used by the apostle on this occasion, cannot mean the exercise of Gospel ministry; because, in the very epistle in which he first mentions this prohibition, he gives particular directions respecting the manner in which women are to exercise that gift, which he denominates, "praying or prophesying; "+ and which he no doubt considered as different from speaking, teaching, or usurping authority: for it cannot with any colour of reason be supposed, that the apostle would give directions for the exercise of that, which he thought should never be exercised." +

In addition to the preceding argument, several other passages in the Old and New Testaments may be advanced, which clearly show, that women, as well as men, were engaged in the work of the ministry, or as prophetesses in early times. Passing over Miriam, Deborah, and Huldah, we find Anna, a prophetess in the Jewish Church, publicly exercising her gift in the Temple; and hailing the recent birth of the Messiah. The Samaritan woman, with whom our Saviour held an interesting conversation at Jacob's Well,

* 1 Tim. ii. 11-15.

+ 1 Cor. xi. 5. See John Locke's note on 1 Cor. xi. 3. where he supports the construction here given.

appears to have been the first of his disciples, who publicly preached the coming of Christ; and remarkable was the success which attended her ministry. Women were the first witnesses of our Lord's resurrection, and were commissioned by Him to proclaim this important truth to his disciples.

After his Ascension, they were, equally with the men, partakers of the effusions of the Holy Spirit; and we find several females mentioned as being prophetesses, or fellowlabourers with the apostles in the Gospel of Christ. Luke, in speaking of Philip the deacon, says : "The same man had four daughters, which did prophesy."* In the epistle to the Romans, the apostle says: "I recommend unto you Phebe our sister, who is a servant of the church that is at Cenchrea.❞ a +-Greet Priscilla and Aquila my helpers in Christ Jesus." "Salute Tryphæna and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much" in the Lord." § And in another epistle, he says, Help those women that laboured with us in the Gospel." ||

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b

These are passages which clearly evince the admission of the female sex, in early times, to the work and service of the

* Acts xxi. 9.

a The Greek word in this passage rendered servant, is the same as in other places is rendered deacon or minister. It is rendered minister here in almost all other translations.

b Priscilla is here, and in two other passages, placed before her husband; from which, and other circumstances, we may conclude she was a minister of no small eminence in the church.

The adjective for "beloved," being in Greek in the feminine gender, shows that Persis was a woman.

d The Greek words here rendered "labour" and "laboured," are the same as the apostle uses when he speaks of himself labouring in the Gospel.

Gospel but what adds not a little to our argument is, that this was expressly foretold in such a manner, as would, if we had no precedent, fully warrant the practice; for on this subject we may use the words of the apostle Peter, and say: "This is that which was spoken by the prophet Joel: And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy; and your young men shall see visions; and your old men shall dream dreams; and on my servants, and on my handmaidens, I will pour out in those days of my Spirit, and they shall prophesy." *

We come now to the third point, viz. the maintenance which is allowed to the ministers of the Gospel. On this subject the directions of our blessed Lord are so particular, that, with the practice of his apostles, they set the matter in a very clear point of view. The directions, so far as they relate to this subject, I shall transcribe from the tenth chapter of Matthew, when Christ sent forth the twelve apostles on their first mission: "Heal the sick; cleanse the lepers; raise the dead; cast out devils; freely ye have received, freely give. Provide neither gold, nor ŝilver, nor brass in your purses for the workman is worthy of his meat. And into whatsoever city or town ye shall enter, inquire who in it is worthy, and therein abide till ye go thence. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet." +

In the foregoing passage, we have directions for the conduct of the ministers of Christ, both when their ministry is received, and when it is rejected. In the former case, all that is provided is temporary accommodation, whilst travelling in the work of the ministry; or so engaged therein, as

*Acts ii. 16-18.

+ Mát. x. 8-14.

to prevent their attention to their temporal occupations. In the latter case, they are by no means authorized to extort a forced maintenance; but, as a testimony against those who reject them, they are directed to shake off the dust that cleaveth to their feet. Well would it have been for the Christian Religion, had its ministers, under all denominatious, adhered to their Lord's instructions on this subject; and acted with that noble disinterestedness which He inculcates, and which we find was practised by his immediate followers, so as to enable one of them to say: "I seek not yours, but you."

"*

And here I cannot well avoid expressing great regret for the wound, which, there is reason to believe, Christianity has received, and still receives, from a lucrative establishment for ministers; a circumstance which holds out a temptation for unqualified, and even immoral men, to seek for, and get into that office, with no better motive (I believe it will be generally allowed) than that which it was foretold would actuate the corrupted sons of Eli: " Put me, I pray thee, into one of the priest's offices, that I may eat a piece of bread." +

We are aware of the arguments advanced from some expressions of the apostle Paul, in favour of an established support for ministers; and which I apprehend are all comprised in the following words of the apostle: "Do ye not know, that they which minister about holy things, live of the things of the temple; and they which wait at the altar, are partakers with the altar ? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel." Now all this only proves a support consistent with what "the Lord hath ordained," and which is already given in his own words. This we readily admit, and adopt

* 2 Cor. xii. 14.

+1 Sam. ii. 36.

1 Cor. ix. 13, 14.