minister of a Universalist society in Falmouth, Maine, instituted a suit to recover the taxes of some of his society, when Chief Justice Parsons decided that a certificate without an incorporation could not exonerate from taxation. This decision roused the Methodists, the Baptists, the Universalists, and others. They saw their liberties gone. They petitioned the legislature from all parts of the state; and forming a coalition with those of all denominations who were favorable to religious freedom, they found themselves strong enough in 1811 to put an end to this oppression. Then was passed the religious freedom act, under which we have since reclined as under our own vine and fig tree, and none has been able to hurt or make us afraid.

Thus it appears that an oppressive system of taxation originated with the Orthodox in this state, and ended when they ceased to rule. Whether they have changed their sentiments on this subject, or would pursue the same course again if they had the power in their hands, remains to be seen. If they reproach us for calling them 'hirelings' under those circumstances, we have an undoubted right to produce those circumstances in our own defence. And we shall rest our cause on the decision of a candid public.

The writers of the Letters on Methodism have been so eager to retort the charge of hireling' on the Methodists, that they have made all their own domestic and traveling missionaries at least to be hirelings. Nothing can be plainer than the character of a hireling, as given by our Saviour. He is one that preaches for hire,' and 'careth not for the sheep.' This would not answer for the gentlemen, because it is no proof that the Methodist preachers do not care as much for their flocks as the Orthodox do. They must therefore give a strained and far-fetched account of the 'true shepherd' and the 'hireling;' in doing which, they place themselves and their missionaries in a most ludicrous point of light. In giving the character of the 'true shepherd,' they say, 'If they (the flock) suffer, his property suffers. If they die, his property is diminished. As all his earthly expectations depend on the safety and prosperity of his flock, he watches over them day and night continually, &c. But this is 'taking the oversight of the flock for filthy lucre's sake.' Well, it is better that the gentlemen say this of themselves, than that we should say it of them. Let us now hear what they have to say of the hireling.'-'He is

Since the foregoing was written, I have learned that the Rev. Joshua Crowel of Ware, (the town of the Rev. Mr. Cook, who is believed to be not unacquainted with at least one of the writers of the Letters on Methodism, but not I believe in his parish,) a located minister of age and standing, and a trustee of the Wesleyan academy, recently, while struggling with adverse circumstances, had his only cow taken and sold to pay his parish tax, for the use and benefit of an Orthodox clergyman. Are such the ministers who reproach the Methodists as tyrants, and accuse them of living by a 'sponging system? Yes, these are the very men who are so loud in their cries against the tyranny and oppression of Methodism: who affect to sympathize with the Methodist people,' on account of their frequent collections, and the burthens imposed on them by the 'bishops,' which 'grind them almost to powder.' In their tender mercies for this people, they inform us that this 'traveling multitude' are to be supported by the poorer classes in the community; 'but whether by contribution, subscription, or TAXATION, does not sufficiently appear.' p. 30.

one,' they tell us, 'whose (temporal) interests are in no respects identified with the sheep.' This applies exactly to their home and traveling missionaries. He labours only for a short time.' Thus it is with their missionaries. If the flock perish, he does not lose his compensation.' Neither do their missionaries. 'And he, therefore,

feels no special interest in their comfort or preservation.' If this inference is fairly drawn, it applies also to their missionaries.-'In the source from which this imagery is taken, he is the good shepherd who is personally interested in the sheep, and remains permanently with them. And he is the hireling' whose employment with a particular flock is only temporary; 'whose own the sheep are not ;' whose reward is in no respect dependent on the preservation or growth of the flock, but is received from others.' It is perfectly plain then, that their home missionaries are 'hirelings.'

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When Pilate wrote this title of Christ, 'THE KINg of the Jews,' and refused to alter it, it is supposed that his design was overruled by the invisible hand of God, and he was made to speak the truth contrary to his wishes. And thus these gentlemen, though they did not design it, have given to the Methodist ministers the character of . 'true shepherds,' and to their own missionaries that of hirelings. If this be the character of the true shepherd, that his earthly expectations depend on the safety and prosperity of his flock,' (though this is not his motive in taking the oversight,) then are the Methodist ministers 'true shepherds;' for we know it to be the fact, that if they do not receive their support on the circuits and stations where they labour, they are not sure of it from any quarter; and if they receive half or two thirds of their allowance where they labour, they are not sure of getting any more from any quarter,-all the gentlemen have said to the contrary notwithstanding. And if what they have given as the character of a hireling be correct, we might defy them and all men to show that their missionaries are not complete hirelings.' But let it be remembered, that this is their own account of their missionaries, and not ours.

But these gentlemen, so rich in their own resources, so fruitful of invention, have hit upon another proof that the Methodist ministers are hirelings; which is this: They have large salaries, and are sure of their pay.' But if this proves the Methodist preachers to be hirelings, it will prove all Orthodox ministers, whether settled or traveling, to be hirelings also, if they have as large salaries, and are as sure of their pay. Let us see then how these matters stand.

But first we would premise, that here, as elsewhere, the object of the gentlemen is to represent the Methodist preachers as hypocrites, liars, artful, money loving and money getting men, influenced by worldly motives in all that they do that while they profess to take and use the sacred office,-not 'for filthy lucre's sake, but of a ready mind,'-they are in fact getting 'rich by the ministry, and abandoning it for worldly speculations.' With this object in view, what may we not expect them to say of the Methodist preachers' salaries?

They tell us, however, that their statements are founded on the Methodist Discipline. This is incorrect. The Discipline does not

warrant them in saying that Methodist preachers have a 'complete support for themselves, their wives and children, in sickness and health, and for their widows and orphans,' exclusive of their annual allowance.' Nor does the Discipline tell them that they actually get what is allowed them. Besides: There is one thing respecting the annual allowance of the preacher, his wife and children, which they appear not to understand, viz. that this allowance was originally all that was allowed himself and family; but being found inadequate to meet his necessities, provision was made for an estimating committee of lay brethren, to say how much more than this he should be allowed for table expenses, house rent, and fuel. This is the sense in which the Methodists understand the Discipline upon this subject. We will now take the annual allowance of a family as they have given it, at $280. This sum of $280 is not exclusive of his whole support, as the gentlemen represent; but out of this sum he is to clothe himself and family, educate his children, provide himself with traveling apparatus, &c, &c. The gentlemen have found out, however, that much of this (clothing) may be expected in ordinary cases to be supplied by gratuities, which Methodist ministers are known to be constantly receiving. Surely the Methodist people must have a very different opinion of their preachers from that which the gentlemen entertain; and, while we are ever ready to acknowledge the liberality of our people, we would ask the gentlemen, for they claim to be judges of all these matters, how this proves that our people groan, being burthened, beneath that system of sponging by which their ministers are supported ;'-it being a rare thing that people who are oppressed with such 'enormous' demands, as they say our people are, should be so liberal.

But though they know that the Methodist ministers are 'constantly receiving gratuities,' yet there is one thing they do not know, namely, that no preacher, we speak now of the New-England conference, can have a claim upon the conference till he has rendered an account of all his gratuities.'

After giving the several sums mentioned in the Discipline as allowed to a preacher, his wife and children, which they think, 'for WISE REASONS, were scattered through the book' of Discipline, that the Methodists might not be able to see them 'stand together,' they proceed,

'So here we have a complete support for their families and themselves, at home and abroad. Then provisions are made for cases of sickness and distress. Their widows and orphans are sure of support, and themselves are sure of a pension when disabled or superannuated: so that here is a provision for every emergency, and what amounts to a complete independence,-beyond the necessity of trusting Providence.' (What divinity is this, which teaches that a man may be 'sure of support beyond the necessity of trusting Providence?") 'But over and above this,' they tell us the minister has a regular salary, the whole of which he may lay up as an accumulating fund, consisting, in families of average size, of 300 dollars. So that there is no kind of secular business which is so lucrative, and in which a man without a capital may ordinarily accumulate so much wealth !!Princely provision.' -We here see the reason too why so many traveling preachers chose to 'locate,' and abandon their work for worldly employments and speculations, after having pursued it long enough to have collected a sufficient capital,' &c.

This 'princely provision'-this enormous sum,'-these 'immense

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salaries,' this mighty increase,' the gentlemen tell their readers, the Methodist ministers 'DEMAND AND receive.'

To follow them in their representations and assertions, is the most painful task ever imposed on the present writer. He has read many Deistical publications, and Universalist effusions, but he never saw, in the most angry production of a Deist, or Universalist, a wider departure from the course of honor, candour, truth, charity, and the whole spirit of the Gospel, than is evinced in these letters, and especially in those on the salaries of Methodist preachers. But what renders it still more exquisitely painful to follow them is, that they have done these things under the profession of the Christian ministry. No marvel that they concealed their names. A regard for themselves dictated this; and we venture to predict that nothing but necessity will ever induce them to avow the authorship of the Letters on Methodism. And that necessity may exist. Already circumstances pretty clearly point them out; and if any thing will induce them to come to the light, it will probably be a desire to save their reputation by an effort to prevent their being, willing or unwilling, dragged before the public.

The reader will now please to notice a few facts in direct opposition to the representations of the gentlemen.

1. The Methodist preachers do not receive 300 dollars' over and above all their expenses.

2. They do not estimate for themselves the amount to be paid them. 3. Their salaries are not 'enormous.' No Methodist preacher has ever got rich from the salaries allowed him.

4. No Methodist minister is 'sure' of what the Discipline allows him, or of what is estimated for him.

We would now call the reader's attention to the actual amount of Methodist preachers' salaries. For several years this conference [the New-England] published financial minutes, giving the amount of collections and disbursements.

These financial minutes for 1821 and 1822, now lie before me. The finances of the conference have not improved much, if any, since those years; and it may be observed that the New-England conference, at the dates mentioned above, included the whole of NewEngland east of Connecticut, excepting that part of Vermont west of the Green Mountains.

We will first, then, present the gentlemen with a view of the 'mighty income' of the Methodist preachers, by giving the whole number in this conference who received $400 and upwards for the year 1821:

Providence, for one preacher and family, raised...

Lynn Common, one preacher and family.

Lynn Wood End,

do.

do.

Boston, two preachers and families....

Nantucket, one preacher and family.

Hamden circuit, two preachers and one family.

$472 82

474 82

433 70

1130 82

511 00

467 94

It appears from this view, that only one preacher this year received over five hundred dollars; that none of the others came up to that VOL. II.-October, 1831.

40

sum, and that only four others overran four hundred dollars. The next highest was $366, 21; and from that down to $19, 94.

We will next give the whole number of preachers who received four hundred dollars and upwards for the year 1822.

From this it appears that only one preacher received over five hundred dollars this year, and that only five overran four hundred dollars. The next highest was three hundred and fifty-eight dollars, and from that sum down to thirty-four dollars and seventy-two cents. These are specimens of the enormous,' the 'immense salaries' of the Methodist preachers.

The Rev. gentlemen tell us also that these preachers are 'sure' of their whole allowance; that they 'demand' and 'receive it.' To show how near the truth they have come, we will here give some other statements from the aforesaid financial minutes.

The whole sum required for 1821, exclusive of the presiding elders'

allowance, was

$16,487 00

5,424 31 11,062 69

$300 00

100 00

414 19

49 09

863 28

Leaving a final deficiency of

10,199 41

The minutes of this conference for 1830 were not printed; but I can give the Rev. gentlemen one fact, which may convince them that the finances of the conference have not much advanced upon former years, which is, that our superannuated preachers received but eighteen dollars for that year.

On the whole we may remark,

1. That the Methodist preachers in the largest towns and best societies receive but about one third as much as the Orthodox ministers in the same towns.

2. That only a few Methodist preachers in the largest towns, where rents and living are high, receive as much as the Orthodox ministers generally receive, even of those who have the poorest parishes in the country, where living is cheap.

3. We may safely conclude, that two thirds of the Methodist preachers in the country do not receive over one half of what is considered a comfortable living for an Orthodox minister in the same parts of the country.

4. The gentlemen, in their representations of Methodist preachers' salaries, have done what intelligent and candid men could not do.

5. That what they have said of the oppressions of the Methodist people, and their groaning under the burthens imposed on them by