That women also were ministers of the Gospel in other places, and that they were highly serviceable to the church, St. Paul confesses, with great satisfaction, in his Epistle to the Romans, in which he sends his salutation to different persons, for whom he professed an affection or an esteem. Thus: "I commend unto you Phœbe, our sister, who is a servant of the church, which is at Cenchrea."* Upon this passage the Quakers usually make two observations. The first is, That the Greek word, † which is translated "servant," should have been rendered "minister." It is translated "minister," when applied by St. Paul to Timothy to denote this office.‡ It is also translated "minister" when applied to St. Paul and Apollos. And there is no reason why a change should have been made in its meaning in the present case. The second is, That history has handed down Phoebe as a woman eminent for her Gospellabours." "She was celebrated," says Theodoret, "throughout the world; for she was known not only to the Greeks and the Romans, but to the Barbarians likewise."||

St. Paul also greets Priscilla and Aquila. He greets them under the title of Fellow-helpers or Fellow-labourers in Jesus Christ. But this is the same title, which he bestows upon Timothy to denote his usefulness in the church. Add to which, that Priscilla and Aquila were the persons, of whom St. Luke says, that they assisted Apollos "in ex

* Romans xvi, 1. †diánovos. 1 Thess. iii, 2. §1 Cor. iii, 5. In universâ terrâ celebris facta est; nec eam soli Romani, &c.

pounding to him the way of God more perfectly."*

In the same Epistle, he recognises also other women, as having been useful to him in Gospellabours. Thus: "Salute Tryphena, and Tryphosa, who labour in the Lord. Salute the beloved Persis, who laboured much in the Lord."

From these, and from other observations which might be made upon this subject, the Society are of opinion, that the ministry of the women was as acceptable, in the time of the Apostles, as the ministry of the men. And as there is no prohibition against the preaching of women in the New Testament, they see no reason why they should not be equally admissible, and equally useful as ministers, at the present day.

Acts xviii, 24, 26,

SECTION II.

Way in which Quakers are admitted into the ministry-When acknowledged, they preach to their different congregations or meetings-they visit Occasionally the different families in their own counties or quarterly meetings-Manner of these family-visits-sometimes travel as ministers

through particular counties, or the kingdom at large-sometimes into foreign parts-Women share in these labours-Expense of voyages on such occasions defrayed out of the national stock.

THE way in which Quakers, whether men or women, who conceive themselves to be called to the office of the ministry, are admitted into it, so as to be acknowledged by the Society to be ministers of its church, is simply as follows:

Any member has a right to rise up in the meetings for worship, and to speak publicly. If any one therefore should rise up and preach, who has never done so before, he is heard. The congregation are all witnesses of his doctrine. The Elders, however, who may be present, and to whose province it more immediately belongs to judge of the fitness of ministers, observe the tenor of his discourse. They watch over it for its authority; that is, they judge by its spiritual influence on the mind, whether it be such as corresponds with that, which may be presumed to come from the Spirit of God. If the new preacher delivers any thing that appears excep

tionable, or preaches without spiritual authority, and continues to do so, it is the duty of the Elders to speak to him in private, and to desire him to discontinue his services to the church. But if nothing exceptionable occurs, nothing is said to him, except by the same Elders, who may encourage him, and he is allowed to deliver himself publicly at future meetings. In process of time, if after repeated attempts in the office of the ministry the new preacher has given satisfactory proof of his gift, he is reported to the monthly meeting, to which he belongs. And this meeting, if satisfied with his ministry, acknowledges him as a minister, and then recommends him to the meeting of ministers and elders belonging to the same. No other act than this is requisite. He receives no verbal or written appointment, or power, for the execution of the sacerdotal office. It may be observed also, that he neither gains any authority, nor loses any privilege, by thus becoming a minister of the Gospel. Except while in the immediate exercise of his calling, he is only a common member. He receives no elevation by the assumption of any nominal title to distinguish him from the rest. Nor is he elevated by the prospect of any increase to his worldly goods in consequence of his new office, for no minister in this Society receives any pecuniary emolument for his spiritual labours.

When ministers are thus approved and acknowledged, they exercise the sacred office in public assemblies, as they immediately feel themselves influenced to that work.

They may engage also, with the approbation of

their own monthly meetings, in the work of visiting such families as reside in the county or quarterly meeting, to which they belong. In this case they are sometimes accompanied by one of the elders of the church. These visits have the name of family-visits, and are conducted in the following

manner:

When a minister, after having commenced his journey, has entered the house of the first family, the individual members are collected to receive him. They then sit in silence for a time. As he believes himself concerned to speak, he delivers that, which arises in his mind, with religious freedom. The master, the wife, and the other branches of the family are sometimes severally addressed. Does the minister feel that there is a departure in any of the persons present from the principles or practice of the Society, he speaks, if he believes it required of him, to these points. Is there any welldisposed person under inward discouragement, this person may be addressed in the language of consolation. All, in fact, are exhorted and advised as their several circumstances may seem to require. When the religious visit is over, the minister, if there is occasion, takes some little refreshment with the family, and converses with them; but no light or trifling subject is ever entered upon on these occasions. From one family he passes on to another, till he has visited all the families in the district, for which he had felt a concern.

Though Quaker-ministers frequently confine their spiritual labours to the county or quarterly meeting,