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the successors of apostles, who “ had neither two coats, nor shoes, nor yet staves;-who provided neither gold, nor silver, "nor brass in their purses, nor scrip for their journey;"-as, above all, the authorized messengers of heaven, though without one proof, either by argument or miracle, in favour of the divinity of their appointment. And, above all, these men (unlike the physician and the lawyer) lay claim, as a reward for their labours, to a crown of eternal glory; a sufficient compensation, one might suppose, for their exertions, without the addition of any considerable portion of this world's goods. Ministers too (it is argued by this writer) should be enabled to "mingle with persons of a certain rank in society;" nay, "should be enabled to gain admittance into every rank of society." They should be enabled to "provide for their "widows and orphans"-which they would more honestly do by following some industrious and reputable calling. They should be enabled to exercise hospitality, and "to shew a generous spirit:"-which, however, they should do out of their own incomes, and not out of the pockets of other people; and "such a remuneration as the tribe of Levi enjoyed, under the ancient dispensation"--(which was a tenth part of the produce of the land, besides cities with their suburbs, and certain parts of the offerings of the Loid) "such a remuneration" (says Mr. Bennett) "the Christian ministry should now receive." In support of their title to which Mr. Bennett might have quoted another passage of his own sermon, in which he observes that tithes were a part of the Levitical law of ceremonies, which is now "abolished!"

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Some, it seems, are for keeping ministers poor, because that troubles are good for them, and that they preach better under the rod; positions which, by no means, meet the full approval of Mr. Bennett. "A broken heart" (he says, p.31) I know is good for prayer, but it is bad for preaching. In "the pulpit the joy of the Lord is our strength." Always understood that by "the joy of the Lord" a sufficient amount-and that not in seat-rent, but in voluntary contributions-is intended. The effect of good pay upon the preacher is elsewhere spoken of by Mr. B., as being in its effects a kind of spiritual resin, calculated to improve the music of his devotions.

"Here again" (he argues, p. 33, that is, where the people are liberal;) we see a re-action in the moral, like that which prevails in the physical world! For that Saviour who is pleased with all that is like himself, generous and kind, rewards this spirit in the flock, by kindling in the breast of

its pastor that affection for their persons, and solicitude for their souls, which give to his thoughts all the beauties of the bow of heaven, and to his voice all the sweetness of angelic tones. But how can this be expected by a people whose ungenerous treatment renders it difficult for their minister to do much more than forgive their wickedness! It is reserved for a liberal congregation to hear strains, like those which Paul addressed to the Phillippian

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We need scarcely apprize our readers that a gross misrepresentation of the sentiments of the apostle Paul is here implied. Disinterested in his objects, and only seeking the good of those he taught-" coveting no man's silver or gold, "but with his own hands ministering unto his necessities," and even to those of others also-he would have spurned at the liberality" inculcated by the professor of Rotherham college; his only "strains," on hearing such teachers, would have been those of indignation and unqualified disapproval. For what is it that he praises the Phillippians? that “in his "affliction" in "his necessity;" he who had suffered no other church to "communicate with him"-had so far honoured them as to receive assistance at their hands. That which, as an authorized apostle of heaven, he had a right to claim from all, on all occasions, he had submitted to receive from one church, on one occasion. And with what feelings? "Not that I speak in respect of want, for I have "learned in whatever state I am therewith to be content: I "know how to be abased, and I know how to abound." And for what object? "Not because I desire a gift, but I desire "fruit that may abound to your account." But where is the authority of James Bennett and his "associated ministers," to the office they profess to hold? Could the apostle Paul hear these impostors, for such, in fact, they are, plead in support of their system of plunder-that "it was reserved. "for a liberal congregation to hear strains like those which "he addressed to the Phillippian church," would he not feel disposed to address the libeller of his principles and character in some such language as that addressed by Peter to the mercenary sorcerer? Thy money perish with thee! "because thou hast thought that the gift of God may be pur"chased with money-thou hast neither part nor lot in this "matter, for thy heart is not right in the sight of God." "I perceive thou art in the gall of bitterness, and in the bond of iniquity."

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Some curious information is supplied under the head "The agents by which this work (the payment of the Christian ministry) "is supported."

"So important is the affair of finance, in the church of Christ, that he has

instituted an office to secure a due attention to the object." (One might have supposed from this sermon that Jesus had thought on nothing else.) "But as these officers must make their appeal to the whole body, I now attempt to show how the due support of ministers may be secured, by the deacons and by the people.

"1. The Deacons.

"It has been usually observed, that these have to attend to three tables, that of the Lord, that of the poor, and the minister's table. The two former are of high importance, and I should be happy to give stimulus and encouragement to our friends in their attention to them; but the large demands I have made on your patience, compel me to turn immediately to that part of the deacon's duty, which provides for the table of the minister. Of this, however, some, who hold the office, scarcely ever think. But I know there are others, who bear it upon their hearts continually, and in their efforts to procure their minister a suitable income, endure considerable labour, anxiety, and pain. For they show, by their own example, that, to use the office of a deacon well, to which the Scriptures promise a good degree, and great 'boldness in the faith that is in Christ Jesus;' the first grand requisite is, exalted views of their duty. It is by this means, that a man becomes a good minister. That ardent zeal, which you so much admire; at which you often re-kindle your own languishing fires; that indefatigable labour, at which you often wonder as more than mortal, are the result of the exalted, lofty views, which the man has formed of his own ministry. He has conceived to himself of such a combination of the Apostle and the Seraph, that he is continually falling below his own mark. For they, who satisfy themselves, satisfy no one else.

"In the same manner, a good deacon, with a large and generous heart, will often think of the handsome manner in which a whole people ought to support that one man, who is incessantly labouring for their good. He spurns at the thought of clogging the wings of an angel, or pressing down to earth, one who would bear others with him in his flight to heaven. A DEACON, IN ONE OF OUR CHURCHES, BROUGHT TO THE MINISTER A HUNDRED POUNDS, AS THE QUARTER'S SALARY, WITH EXPRESSIONS OF MOST AFFECTIONATE REGRET, THAT IT WAS SO LITTLE; thus expressing what was the size and temperature of his own heart."

It is stated as the duty of all (as we have already seen) to give according to their varied means, and the different degrees in which they love the cause of religion.

"If this is the scriptural rule, how completely have many rich persons mistaken their duty! Their expenditure is, perhaps, twenty times that of a person who gives a guinea a year, and yet, they would think it wonderful if they should give twenty guineas a year. I have known, however, more than one person in the same congregation, living in humble style, who were in the habit of giving between twenty and thirty pounds a year. Some splendid exceptions, also, I have known, who contributed fifty, and even a hundred pounds per annum. But I have known several who give ten guineas; and have seen a whole range of seats occupied by plain persons who were subscribing five guineas annually.

Neither is any age, rank, or condition to be free from these contributions.

"But as each should give according to his means, great care should be taken that none he exempt. When a child comes of age, the parent often

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deems it prudent to assign to her a certain sum for her own expenses; that she may, by the due management of it, gradually acquire the habit of frugal care. The parent will then give a hint of the various objects, to which the money should be devoted. And should he not teach the child justice towards the person who teaches her the way of salvation? Oh, but she sits in my seat! What has that to do with her obligations to her spiritual guide? If, in other things, she pays her own expenses, should she not in this too? Or, is it only in the church of God that she is to sit in the seat of the minor, or the pauper? Young men, also, when they commence business, should assign a proper sum to this most important object. Honour the Lord with thy substance, and with the first fruits of all thine increase; so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.""

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We have not time, or space, to express our indignation and abhorrence at the disgusting details of this system of obtaining money under false pretences;" but, in the midst of all, we were not a little amused at a reason given for the poverty of many of the priestly tribe-the "pastor's just recompence," being, in many cases, withheld from him.

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"I" (exclaims Mr. Bennett, p. 37) "can easily solve "this mystery. It is BECAUSE MINISTERS ARE MODEST, DISINTERESTED MEN!!! I mean that ministers plead every good cause but their own." (Is Mr. Bennett himself an example of what he here means?) "Their zealous advo"cacy has displayed the claims of the Missionary, Bible, "and Tract Societies; and called forth the liberal zeal of Christians, till all those excellent institutions are furnished "with funds—but they cannot-will not-plead for themselves!” "What!" exclaims some generous stranger, "and is there no "one else to preach for them? Shall they be suffered to pine "in poverty, because they are modest, and devoted to the interests "of others?"

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Our risibility at this amusing and modest defence of a priesthood-a defence so well borne out by their general deportment and conduct in the world-has been, however, interrupted by more than one, or two startling threats of eternal damnation, levelled against those who do not liberally provide for their ministers! For the deacon who, "with_the_soul of a niggard," neglects this all-essential duty, Mr. Bennett declares that he "knows of no way by which that man can escape the condemnation of Christ "for robbing his minister;" (p. 38) whilst the church, who shall feel a want of inclination, rather than of ability, to support their minister, are described as having their fault" aggravated by all the weight of the Saviour's anger, 'who will call them to answer for their sin, when pastor and people shall be judged at his bar." (P. 30.)

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That words are not wanted to expose the wicked blasphemy

-the base and irreligious spirit of threats like these-is well; for we should not easily find words to express our full sense of their turpitude and impiety: we pass them by, therefore, to make a final remark or two on the subject of hireling teachers. The question still recurs to us, and we wish to impress it deeply on the minds of our readers, where is the authority of these men-and under what sanction do they act? Have they, as they assert, a mission from heaven? Let them produce their proof and credentials. If they be the messengers of God, appointed by our great Creator to guard over our eternal interests, far be it from us to object even to their liberal maintenance; though, if they were such, we should expect to find them but little intent on the obtaining uncertain riches;" and rather employed in laying up for themselves treasure where neither moth nor rust doth corrupt; and where thieves do not break through, nor "steal." Are not these men rather interested impostors, who make "a gain of godliness;" and of whom it may be truly said, whilst they are pretending to a sacred office, and a holy character, that they are "shepherds who do feed them"selves;" and priests "who will not shut the door for "nought?"

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There are few, however, who will, avowedly, and in so many words, have the boldness to go so far as Mr. James Bennett; still the principle is the same in all; and the practice, we are persuaded, not much dissimilar. The dissenting priests would, no doubt, many of them, disclaim the pretensions, and disavow, at least, some of the arguments of this writer; but till we hear that they have given up the "seat-rents," or returned the "voluntary contributions" of their hearers, we confess we shall not feel disposed to attribute a greater degree of disinterestedness, or liberality to the scholars of Hoxton, or of Hackney, than to the "associated ministers" issuing from Rotherham college. Some persons may object that the dissenting clergy are many of them not overpaid, the liberality of their congregation not being "showered down in a profusion which is overwhelming." We believe this to be the fact. Spite of the much-vaunted cases of liberality, apparently held forth as lure birds by Mr. Bennett, by which to attract other similar instances of devotion, we suspect that there is much foundation for his reproaches against the people, as frequently displaying a mean, niggardly, and ungenerous spirit, towards the unhappy being whom they have dignified with the title of their teacher. The compact, we are per

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