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THIS chapter will not be so lengthy as was expected, since many of the observations and articles, which it was to contain, have been anticipated in the preceding narratives.

Morgan Edwards, about forty years ago, observed that the Baptists were more agreed as to the credendi than the agendi of their order; that is, they were more united in their doctrinal sentiments, than in modes of practice.

At present there is some diversity on both of these points. But when we consider that they are spread over an extent of country more than two thousand miles in length, and from five hundred to more than a thousand in width; that they have rapidly increased from a small community to a numerous host; that among them are persons from almost every nation in Europe, and from nearly every religious persuasion in Christendom; that they are not bound to subscribe to any Articles or Confessions; that every church is a distinct, independent body, governed by its own laws and amenable to no foreign tribunal; that they admit of no dictating synods, nor controlling assemblies; I say, when all these things are considered, instead of being surprised at any diversity in smaller matters, it is rather a subject of wonder that there is such an agreement in their doctrinal views, and such a correspondence in their maxims and modes of procedure.

It must be understood, that the observations we are here making, regard the Associated Baptists, and those, who are in communion with them. The minor sects of baptized believers, have been described under their respective heads.

Throughout America and in England and its dependencies, the Baptists form but one body. A brother from the farthest churches on the American continent, or from the remotest part of the British dominions, need only produce a certificate of his regular standing, to be admitted to the communion and fellowship of any church where his lot may be cast. And by messengers from one Association to another, by the interchange of minutes, by epistolary communications, etc. there is a correspondence constantly maintained throughout this wide connection.

There is, generally speaking, a great similarity of manners among all the churches on the American continent; and the same, I conclude, may be said of them elsewhere; yet there are some differences arising from local habits, and from that cameleon disposition of taking the color of the nearest object. In many parts of the New-England States, there is a dull, unanimating manner, among both ministers and private Christians, which they seem to have borrowed from their Pedobaptists neighbors. In most parts of the Southern and Western States, you find among them much of the fervor, the ado, and amen, of the Methodists. Among free country churches in all the States a cordial and unaffected hospitality prevails; every house is a welcome home for ministers and brethren, who may call.

The churches in towns and cities for the most part exercise hospitality to a good degree, and some at the southward pay a marked attention to visiting brethren, especially ministers. A few cities and principal towns, in different sections of this wide-spread empire, are visited by so many brethren and even ministers on business of a secular nature, who, as it is right they should, provide lodgings for themselves, that it sometimes happens that those, who are on religious or preaching visits only are left to provide for themselves.

Take this denominations at large, I believe the following will be found a pretty correct statement of their views of doctrine. They hold that man in his natural condition is entirely depraved and sinful; that unless he is born again — changed by grace — or made alive unto God — he cannot be fitted for the communion of saints on earth, nor the enjoyment of God in Heaven; that where God hath begun a good work, he will carry it on to the end; that there is an election of grace — an effectual calling, etc. and that the happiness of the righteous and the misery of the wicked will both be eternal.

The doctrines 1 of Arius and Socinus, with their concomitant train of errors, have found scarce ally advocates among them; if any embrace these, they are by a general consent disowned and excluded from fellowship.

The doctrine of the Atonement has been differently understood. “The old churches pretty uniformerly held that it was particular; that is, that Christ died for the elect only, and that in his stupendous sufferings, no respect was had to, nor any provision made for, any others of Adam’s ruined race.

This was called the strict Calvinistic or Gillite plan. Yet there have been some all along, who found this meat too strong for their appetite and digestion. These brethren, notwithstanding they disclaimed all merit in the creature, and held that salvation was by grace alone, were generally denominated Arminians, as it was thought there could be no medium between the systems of John of Geneva, and James of Amsterdam. The latitudinarian principles of such brethren, had, however, gained ground considerably previous to the importation of Dr. Fuller’s piece, entitled, The Gospelworthy of all acceptation, which represents the Atonement as general in its nature but particular in its application. This new explanation was by many considered as affording peculiar relief to the embarrassments of the Gillite plan; multitudes every where became the disciples of our famous English divine; so that now it is probable the greater part of the American churches have fallen in with his views. There are some, however, who find considerable difficulties attending both Gill’s and Fuller’s definitions of this mysterious subject, and who, without either sceptical indefference, or a strenuous attachment to systems of human arrangement, content themselves with believing merely, that God So loved the world, that he gave his only begotton Son, that whosoever believeth on him, should not perish, but have everlasting life.

The ministers of this connection are, for the most part, a set of plain laborious preachers, who strive more to address themselves to the consciences of their hearers, than to amuse them with the flowers of rhetoric and the embellishments of style. But a small portion of them have any considerable share of human learning, but they are capable of speaking to the understanding and comfort of their brethren: no set of preachers, except the Methodists, are more incessant in their labors; none preach with greater effect; and, with not many exceptions, they have and do now support a character becoming their sacred profession: and if some have turned out bad, let the denomination that is without sin, cast the first stone. When it is considered how little they have received for their services, and how straitened their circumstances have been, it is a matter of surprise that they have continued so incessant in their labors. Some may ascribe their zeal to party and proselyting motives; but those who know them best, will trace it to a higher and more respectable origin.

As a body, the temporal circumstances of our brethren, notwithstanding their scanty allowances, have been bettered more than a hundred per cent. within twenty or thirty years past. I am inclined to think, considerably over five hundred churches have arisen on ground which was in a wilderness state at the close of the last war. Most of the preachers who emigrated early to these settlements, have, by taking up new lands at a cheap rate, and by clearing them by their own exertions, and by the assistance of their brethren, obtained estates which afford them a comfortable subsistence; and some, by this means have acquired a considerable degree of opulence. Many of those in older settlements, have, from necessity, found out expedients, by which they have obtained a competent supply of the meat that perisheth; some have acquired good estates by inheritance, but not one in a thousand has laid up riches to any considerable amount from his salary for preaching.

Of the great numbers of Baptist ministers in America, twenty or thirty are probably worth twenty thousand dollars, or upwards; a very few are reputed to be worth from three to five times that sum. From fifty to seventy-five, may be worth ten thousand; four or five hundred, five thousand; probably about two hundred 2 are absolutely poor, and the rest have estates of every variety of value under the sum last mentioned. The acquisition of the knowledge necessary to make this statement was not a constituent part of the original plan of this work; but having the curiosity to learn the circumstances of my brethren, I made inquiries, not of them, but of their neighhors, and am confident I have not overrated their temporal abilities.

A great portion of these ministers are in the middle and advanced stages of life; those who are young in the ministry, and such as may hereafter engage in it, have a three-fold prospect before them: 1st, they must engage in a systematic course of secular concerns for a livelihood, which cannot but obstruct their ministerial usefulness; or, 2dly , they must be contented to sit down under the pressure of penury and want; or, 3dly , the churches must come forward upon a more liberal plan, and show by their conduct that they believe what their Bibles teach them on this important subject, viz. that the laborer is worthy of his hire, and that they, who preach the gospel, shall live of the same.

These sentiments, our churches uniformly profess to believe, and yet too generally conduct as though they had but little influence on their minds.

Their parsimonious habits with regard to the support of the gospel, were acquired at an early period of their existence, and mostly by means of their ministers, who declaimed much against hirelings, salary-men, etc., and many had to feel through life the ill effects of their instructions.

In New-England, the business of parish taxes for the support of the established clergy, was pushed forward with rigor, and ministers and brethren united to cry down the offensive and unrighteous economy, but took no pains to establish a better one in its room. The tobacco salaries of the Episcopal clergy in Virginia became obnoxious to all dissenters, and to none more than the Baptists; but in arguing against them, they, like the New-Englanders, forgot, or at least made no provision for a gospel method ot supporting their own ministers. Neglectful habits in both cases ensued, which have had an extensive and unfriendly influence. Kentucky is nothing more than a part of Virginia moved over the mountains; and to the other western, and all the more southern States, Virginian brethren emigrated, and carried their calculations with them.

There is a line of old churches through New-Jersey, Pennsylvania, and Delaware, which never had any ecclesiastical establishments nor religious publicans to contend with, and which have, from their beginning, been better endowed, and made better provision for their ministers than any Baptist churches in America.

In the peculiar cireumltances we have mentioned, and under the unfriendly biases they produced, most of the early churches in this country began their career; and from the unseasonable indiscriminating discourses of their ministers, they became deeply instructed in a lesson, which covetous nature is apt enough to learn, the embarrassing effects of which are felt to this day. A deacon once said to his minister, The Lord keep thee humble, and we’ll keep thee poor. A minister once said to his people, whom he was obliged to leave, You love the gospel, but you love your money better. But whatever inconveniences ministers feel from the parsimony of their brethren, they generally decline saying much on the subject. And indeed it is an unwelcome task for a minister to teach a lesson, which he is much interested to enforce, but his people to oppose and neglect. If a church cannot see and will not supply the needs of their pastor, let him give them a hint of it by a letter of resiguation, and not be always begging for more salary.

The brethren in Virginia perhaps exceed those in any other State in withholding their carnal things from those who labor among them. One of their ministers, who is very thoroughly acquainted with their affairs, writes thus: “The support of preachers in Virginia is extremely precarious.

By most it is viewed as a matter of alms, and of course afforded only to the needy. I doubt whether there is one, who averages 300 dollars per annum, and perhaps not ten, who get 150 regularly. Some of the most popular and laborious preachers in the State, often pass more than twelve months, without receiving a cent for their public services. No man dare preach about it. He is at once defamed as a money-hunter, etc.” Similar observations may be made respecting the churches in many other parts of the United States. The same writer informs us, that “the preachers in Virginia, notwithstanding their scanty allowance, are generally upon a mediocrity in point of property; if any thing, rather below.” Ten, he supposes, may be worth ten thousand dollars each, independent of their slaves; seventy or eighty, five thousand; and not more than twenty in the State may be called paupers. One minister in Chesterfield county is reputed worth a hundred thousand dollars.

As a further illustration of the views of many of our brethren, respecting their duty towards their ministers, we will quote the two following ingenious pieces, which were written about the same time, by men who lived about a thousand miles apart, and who appear to have been wholly unacquainted with each other. The first was published by Mr. John Leland, in his Budget of Scraps, in 1810. The other is part of a Circular Letter, which was published in the Minutes of the Georgia Association, for 1808. The letter, as appears by the Minutes, was written by Rev.

Thomas Rhodes. “MANY MEN OF MANY MINDS” “How various are the opinions of men respecting the mode of supporting gospel ministers! “ A thinks that preachers of the gospel should be qualified, inducted, and supported in a mode to be prescribed by the statute laws. “ B is of opinion that a preacher is not entitled to any compensation for his services, unless he is poor and shiftless, and cannot live without the alms of the people. “ C says, that it takes him as long to go to meeting and hear the preacher, as it does for the preacher to go and preach, and their obligations are therefore reciprocal. “ D believes that a rich preacher is as much entitled to a reward for his labor as if he was poor. “ E believes a preacher should give the whole of his time to reading, meditating, preaching, praying, and visiting; and therefore he ought to be liberally supported; not in the light of alms, but in that of a gospel debt. “ F joins with E, with this proviso, that the liberal support be averaged on all the members of the church, according to property and privilege. “G also agrees with E, provided the liberal support be raised by a free, public contribution, without any knowledge or examination what each individual does. “ H chooses to tax himself, and constable his own money to his preacher, without consulting any other. “ I loves the preachers, and pays them with blessings; but the sound of money drives all good feelings from his heart. “When J hears a man preach, that he does not believe is sent of God, he feels under no obligation to give him any thing; and when he hears a preacher that gives him evidence that he is in the service of the Lord and devoted to the work, he forms the conclusion that the Lord pays the preacher well for his work as he goes along. “ K likes preachers very well, but preaching rather better: he feels, therefore, best pleased when the preacher fails coming, and a gap opens for himself; for he had rather wink his passage, and take his tarn at the helm, than pay a pilot. “ L argues, like a man, that the preacher ought to receive something handsome for his services; and laments that himself is in debt, and cannot communicate any thing without defrauding his creditors: at the same time, he takes special care to keep always in debt for cheap farms, wild land, or some other article of an increasing nature. “ M is a man of a thousand. He argues that the mode of supporting ministers is left blank in the New-Testament; because no one mode would he economical in all places: but that the deeditself is enjoined on all, who are taught by an ordinance of Heaven. If, therefore, a contribution is recommended, M will be foremost to the box. When a subscription is judged most advisable, his name will be first on the list. If averaging is considered most equitable, he will add a little to his bill, lest others should fail. And if no mode at all is agreed upon, still M, as an individual, will contribute by himself; for he reasons, that if others are remiss, it is neither precedent nor excuse for him. He does not give to be seen of men, but because his heart is in it: and these gospel debts (as he calls them) he pays with as much devotion, as he spreads his hands in prayer to God. The creed of his faith, which seems to be written on his heart, is, “That although all the money in the world cannot purchase pardon of sin, or the smiles of a reconciled God; yet religion always has cost money or worth, from Abel’s lamb to the present day. And that the man who will not part with a little money, for the sake of him who parted with his blood for sinners, is a wicked disciple.” “ N approves of the faith and profession of M in every particular, but reduces nothing of it to practice. “O, like his make, believes nothing, does nothing, and is as near nothing as any thing can be.” From the Georgia Minutes. “THE CHURCH IN CONFERENCE ASSEMBLED" “The deacon arose and said, “It is time, brethren, to make up something for the support of our minister.” Offering a subscription) Whereupon, “ A said he thought it to be a matter of mere charity, and (as charity begins at home) he was bound to provide for his own; at any rate, he thought the minister to be as well off as he, and many of his brethren were; and therefore considered himself under no obligation. “ B replied, that it could not be a matter of charity at all, since the laws of nature and of God enjoined it and their own call of the brother made it a matter of moral obligation. “ C alleged that he had subscribed liberally to a useful institution, and must be excused in that case. “ D said, he had assisted freely in building the meeting-house, and must have time to recover it. “ E rejoined, he had been building houses or mills, and had no money left for any purpose. “ F said he had a son lately married, and it had called for all he could raise. “ G stated, that he had made several contracts, and feared he should not be able to meet them, etc. “ H arose and said, he was very much astonished at the pleas urged; as if liberalities to other institutions, aiding to build meeting- houses, erecting costly houses, making sumptuous marriages, or contracts to amass wealth, could exonerate from a positive duty. “ I remarked, he had made a short crop, and had nothing to spare.

To which agreed J, K,.L, and M. “ N said, he was poor, and though willing, was unable to do any thing. With whom O,P, and Q agreed. “ R stated, that short crops and poverty might excuse from doing much, but could be no just plea for doing nothing; since it is required according to what he has, and not according to what he has not. “ S said, he never subscribed to any paper. To whom said T, “Yes, brother, I am for none of this obligation; if I get any thing to spare, I will give it, and be done with it.” “ V, W, X and, Y, alleged, that they thought it rather dangerous to give liberally, lest they should make their minister proud, and so hinder his usefulness, etc. “Z, rising soberly, said, he bad attended to what had been said on the subject, and was grieved in spirit to hear so many objections to the discharge of a reasonable and just duty: he feared that a spirit of pride and covetousness had disposed them to serve themselves of the good things of God, without returning him one thankful offering: he wondered how Christians could expect the continuance of the blessings of life, who are more abusive of, and unthankful for them, than heathens who never use any of a new crop, till they have offered the first fruits to the great Giver of all good. To the brethren, who are so afraid of spoiling the minister by liberalities, he said, “are not your sons and daughters as lovely, and their souls as precious in your sight as your minister? If so, why do you not govern them by the same rule; and when the sons request superfines to wear, high prized, gaily horses andfifty or sixly dollar saddles to ride, and the daughters fluttering dresses with trails from three tofive feet in length, fine bonnets and feathers, and other costly equipage of dress; why do you not say, “no, my lovely children, these will make you proud and ruin you.” No, your families can be and appear in all the fashionable elegance of dress, and your boards loaded with all the luxuries of life, without adverting to the evil consequences of such conduct. “I would, (said he) that brethren would be consistent.” “Dear brethren, the spirit and result of the above are often seen in the face of your subscription-papers. There we see annexed to some names ten dollars; to others, five; others, one; and others, nothing; some giving and others withholding more than is meet; by which it much oftener happens that the preacher is like the colt tied, where two ways met, than likely to be exalted by the abundance of your liberality. And, indeed, if any of you think the standing and usefulness of your minister depend on his poverty, we would advise you to be liberal to him, that he may be proven and stand in his true light; and especially we recommend this measure, as thereby you will havedone your duty, and relieved a poor minister of God on the one hand, or have detected a hypocrite, freed the church of a pest, and the world of an impostor, on the other. The faithful servant of Christ, instead of being haughty, would be humbled by the abounding of your liberality. How relieved and comforted would the poor minister be, if his brethren were to say to him, as a late, meek old minister said to a young one on his commencing his ministry — “Go on, brother, in the cause of your Master, and be not anxious about the family, for they shall never suffer as long as I live.” But we speak not with respect to want, or that we desire a gift; but that you may have fruit, which may abound to your account, to praise and honor at the coming of Christ, the chief Shepherd. Philippians 4:11-17.” The churches in the cities and principal towns have generally devised means to afford their pastors a competent support: many of those in the country have reformed much of their former negligence, and a more liberal spirit is, in many places, prevailing.

A review of the progress of the gospel will convince us that churches are seldom on the gospel line with regard to the support of their ministers; and it is highly probable that upon a large scale the cause of Christ has been more injured by ministers’ receiving too much than too little. A preacher, who has a princely salary, is tempted to adopt a style proportionate, and in consequence becomes inaccesable and unprofitable to the poor of his flock, who are generally the most numerous and better part of it.

There is a place somewhere between the palace and the alms-house, where the ministers of the gospel ought to reside; but it is a notorious fact, that the real servants of Christ, in all ages and countries, as John Leland somewhere observes, have been like the camels of Arabia, who, while they carry spices and jewels, feed on shrubs and thistles.

As to our connection in America, we will not cast all the blame of this affair on the churches, since the ministers ought to bear no inconsiderable share of it. Many, we have shown, by their imprudent discourses, excited prejudices, which were hard to counteract; and some at this present time, who have a competency of worldly things, either by heirship or by the favorable turns of fortune, refuse to receive a reward for their ministerial services; and, to gain popularity, speak often on the subject, and rather discountenance the practice, not considering that but few of their brethren are in their circumstances. Many, who engage in the ministry, go directly into secular employments, before they try the experiment, whether they will be supported without them. They soon get so embarrassed in worldly pursuits, that they cannot devote much time to study nor visiting their flocks; so that if their people give them but little for preaching, they give as much as it is worth. And it may happen that those, who have competent salaries granted them, instead of being assiduous in the duties of their ministry, spend most of their time in indolence, or else in plans and pursuits to lay up money. We do not pretend that many of our ministers come under this last class, as but few of them are in the circumstances it describes.

The Baptists have constantly been accused of despising literature, and of teaching maxims unfriendly to its prevalence. This is an accusation in many respects groundless, in others it needs some quailfication. The acquisition of the common rudiments of learning, they have certainly always encouraged; but they have so often seen Greek, and Latin, and Hebrew, placed over the head of the Savior, that it is not strange if they have carried their prejudices against learned ministers to an undue extreme.

But a relish for literature is prevailing, and its usefulness to ministers is more generally acknowledged than formerly, though none of our churches nor any of our ministers, whether learned or unlearned, have adopted the most absurd of all absurd propositions, that a man of gifts and grace, who has a dispensation of the gospel committed to him, cannot be qualified for the work, until he has gone the round of academical studies — obtained a smattering of Greek and Latin — of Euclid and Algebra — Navigation and Surveying — been constituted Master of Arts — and studied divinity six months or a year. Should the period ever arrive in which Baptist churches shall confine the ministry to college-men only, then transmigration will be rapid, and other churches will be formed from them, as they have been built up from all others, who have adopted this practice.

That learning is useful for a preacher, none, who know its benefit or have felt its need, will deny; but the true church of Christ never has, and in my opinion never will, hold that gospel ministers may not guide their fellowmen in the path of salvation without it.

The Baptists in all countries and ages have allowed and encouraged all their brethren, who have gifts, whether set apart for the ministry or not, to exercise them in their assemblies; and, when they are alive in religion, have many conferences and social meetings for the purpose. Meetings for social worship will generally be found a good thermometer, by which the temperature of churches may be correctly ascertained: those which have no meetings except on Lord’s days, and where none but the minister takes any part in devotional exercises, may be considered in a cold latitude.

Some of our churches approbate brethren to preach, whose gifts lie mostly in exhortation, and many have wished for some regulation of this matter.

In churches where graces abound, and whose members stand at their proper posts, there will be a great variety of gifts, which ought to be encouraged as helps, both to the pastor and flock. These gifts ought to be examined by the church, and each brother advised to exercise himself in the duty, which he appears best qualified to perform. But none should be sent out in the ministerial character, nor be invested with the pastoral office, but such as are able both to unfold and defend the doctrine of the cross. A brother may be useful at home, who is poorly qualified to travel and preach abroad.

Our churches generally license (as it is called) those who have gifts promising for the ministry; and after standing as lincentiates a year or two, they are ordained as administrators. This custom they have probably slid into without much consideration. Some are of opinion that a man, who is fellowshipped as a preacher of the gospel, should at the same time be qualified to administer its ordinances. If it be said, a trial is necessary to determine whether he have gifts or not, they reply, Let this trial be sufficiently made before he receives his license or approbation, and let him be kept at home and under the eye of the church during the time. This measure would confine ordinations to the church.

Most, who become preachers among the Baptists, do it with reluctance and with many tears of their insufficiency; and indeed I think no man should undertake to preach, if he can, with a good conscience, let it alone; or, to speak without paradox, those whom God designs for his service will find a necessity laid upon them; all their views, plans and calculations will center in the service of the sanctuary, and all the anticipated scenes of future life will be placed in the gospel vineyard. When churches are in gospel order, those who are excited by the Divine Spirit to the sacred work of dispensing the word of life, will have no occasion to press their brethren for approbation: they will discover their gifts, will foster them, and lead them forward to their proper employment. There are, now and then, cases of brethren taking it into their heads they must preach, when no body else thinks they can; and some churches, instead of dealing plainly with them, and deciding according to their judgments, set them to work to keep them quiet. But these instances, we are glad to say, are not common.

Associations among the Baptists have arisen, in some cases, from necessity, in others from convenience, but in most from imitation. Their utility cannot be disputed; their powers are generally defined to be just none at all, and yet many fear that they may in time usurp too high a place. Many benefits have followed their operation, yet some difficulties have also attended their progress, as the preceding narratives will show.

When they are held and managed as assemblies for edification and councils of advice, no harm can possibly result to the churches from them; their independency, in the strictest sense of the word, may be maintained in an associate connection. There is, however, in the human mind, an anxious desire for a court of appeal; and some Associations, by listening to the complaints of individuals, by interfering and deciding in the controversies of churches, have embarrassed their progress, and taken stands which they could not maintain, consistent with their advisory principles. Churches in the same Association often fall into disputes, by which their fellowship is interrupted; and it is certainly preposterous and inconsistent for them to remain in an associated fellowship, when they are at variance at home. In such cases, all agree something should be done; but this something has never been clearly and satisfactorily defined. Some, because of these things, object to Associations altogether, as difficult in their management, dangerous in their consequences, and likely to do more hurt than good. It is oftener much easier to find fault with others than amend ourselves: those very persons, who object to Associations, form notwithstanding, ecclesiastical combinations much of the same nature. As naturally as animals of the same species flock together, so will Christians of the same sentiments gather into churches, and churches of the same faith and order firm into combinations or Associations of some kind or other. Most heads have horns, which may be misused; all have places where they may be planted, and the business of those who fear their effects, is to bind them fast, or keep them from growing. A duly organized church of Christ is the highest ecclesiastical tribunal on earth, from whose decisions there is no appeal. If Associations cannot be maintained without infringing upon this principle, they had better be given up: but those, who have been the longest concerned in them, and who are best qualified to give a judgment in the case, believe they can.

The word Society is used in different senses by different portions of the American Baptists. It is frequently applied in all places to the denomination at large. In Kentucky and some other parts, when they speak of members in society, they mean church members only. In some places, particularly in New-York, by society meetings are generally understood meetings for social worship; but throughout New-England, and in many places in a number of other States, the term Society is applied to a body of men, who profess an attachment to Baptist principles, and who are associated in a distinct capacity to co-operate with the churches. The laws of New-England make it necessary for every dissenter to take shelter somewhere; the Baptists, at an early period, set apart outward sanctuaries, like the court of the Gentiles, hard by the porches of their temples, in which those, who were inclined to their sentiments, might find protection.

And now a multitude of churches in New-England, and many elsewhere, have attached to their interests large fraternities of adherents called society-men. They have no voice in the churches, nor any concern in their discipline or spiritual affairs; in outward concerns they take a part, and often do the most. These societies are regulated by rules of their own, and no very rigorous requirements are made of candidates for admission. The brethren of churches generally are members of them, some others are hopefully men of piety, who have not professed religion, and of the rest many are worthy characters, who are sincerely attached to the Baptist cause, and do much for its support; but some are like rough or rolling stones in a building; they have no conviction of Baptist sentiments, care nothing for them or their cause, laugh at their zeal, and after having christened themselves with their name, ridicule all their distinguishing sentiments and practices; in some instances, they have been chased into this Baptist out-house by the pariah assessors, in others they have come from political motives, many from whim and caprice, but nobody can tell why many of the rest have taken a stand on the Baptist side. These observations must be understood as applying to this social system at large. These societies are not always set in motion by church members, but are often formed before any churches arise, and cases are not unfrequent for them to exist many years without any church near them. Many of these societies are now found in Connecticut; they must take some name, and as the Baptists are the most popular dissenting sect, they choose theirs, but they are often about as clear of Baptist principles as the Saybrook Platform. They are mere bodies politic, and are founded from motives not purely religious, in most cases, Church and Society are like the two branches of a legislature, only one legislates on spirituals and the other on temporals; the concurrence of both branches, however, is generally sought for in the settlement of ministers, and all important undertakings, which regard the community at large. Between these two branches a good degree of harmony generally subsists, but in some instances the church is thwarted, embarrassed, and overruled in its measures by the more numerous and wealthy society-men, especially in the settlement of ministers. All the Pedobaptist establishments in New- England exist under the firm of Church and Society, and many of the Baptists and Methodists, and almost all other dissenters have adopted the economy. These societies have enabled many of our churches to build cosily meeting-houses, and do many other great things, which might not have been done without them; but after all that may be said in their favor, it is sincerely believed, that it would have been more for their reputation and comfort, if they had never existed. If I am rightly informed, our brethren in England know nothing of this economy; and I am certain, that more than half the churches in the United States have none of these curious appendages. Real friends and adherents do just as much in building meeting.houses, supporting ministers, etc. where they are not formed into societies, as where they are; and one peculiar advantage of being without them is, that houses of worship and other property for religious uses are and must be vested in the churches, and be under their direction and control. But the existence of these bodies has led to an embarrassing tenure of possessions of this kind, which many of our churches are heartily sick of, but which they cannot well reform. Those who are beginning their measures, will do well to avoid it. Let houses of worship, and all possessions be held by the churches, and let them be contented with what they can do upon this principle. These reflections are not intended to have any bearing upon party disputes on this subject; they are the result of many observations I have made in my travels among the American churches.

In England, all must pay their tithes to the church, let them belong to what denomination they may; the New-England law-makers have provided an escape for dissenters, as we have already shown. The most we can say in favor of these societies is, that they have afforded a shelter for many characters, who would, without them, have been distrained upon for religious taxes to support a worship, which they did not attend, and in which they had no belief; but it ought also to be observed, that many have fled to these refuges, who have no principles only to save their money, and have been a dead weight upon the Baptist cause. In Massachusetts they can, by refusing certificates to such characters, turn them over again to the tormenters, which, however, is not done so frequently as it ought to be; in Connecticut, where they write their own certificates, this mode of redress does not exist.

The Baptists are by no means uniform in the appellations they give their ministers; but the greater part, both in their conversation and writings, denominate them elders; many, particularly in their writings, give them the title of Reverend while others use the common appellation of Mr. The Greek Presbuteros, the Latin Presbyter, and the English word Elder, are all synonymous, and signify one advanced in years. But as the ministers of God do or ought to possess the wisdom and gravity of seniors, the term Elder is frequently applied to them throughout the New-Testament, and is altogether proper to express their character. It is true, the word Elder is in some places in the New-Testament applied to persons on account of age, but more generally it regards their office.

The Greek Episkopos, the Latin Episcopus, and the English word Bishop, are also all of the same import; they literally mean an overseer, and no word is more proper to be applied to the pastor of a church; but it has so long been confined to a dignified set of ecclesiastics, that dissenters have generally agreed to give it up to them.

The title of D D. our ministers receive from home; it is considered in modern times merely an academical compliment, and as such may not be very objectionable. Strictly speaking, every teacher is a doctor, as the word comes from the Latin doceo, to teach.

I know not where the term Reverend, as applied to ministers, came from, unless it was manufactured by Fastosus at Rome. 3 I do not say that it is an heretical or presumptuous title, as some have done; but yet there is something in the sound of it I do not like, notwithstanding it is frequently used in the foregoing narratives. Morgan Edwards, uniformly in all his writings, gives the title of Reverend to his ministers, whether Particular or General Baptists, Tunkers, Keithians, Mennonites, or Rogerenes. Many others pretty generally make all their ministers Reverends. In quoting from these writers, wherever this title has been found, I have let it stand, and have also, in conformity to custom, used it in some other cases.

The greater part of the American Baptists hold, that singing in public worship ought to be led by church members, and practise accordingly. In some places, the sacred service is committed to a select choir of adepts in music, whether professors of religion or not; and in some few instances, men of no religious pretensions are appointed to lead them. Preaching is rather an exhibition of gospel truth than an act of devotion; prayer and praise are the two chief parts of public worship, and certainly none but Christians are fit to lead in either. I would not silence any, who are disposed to sing; but to set a man to lead in the solemn praises of God, who nobody supposes can join in the worship, is, in my opinion, preposterous and wrong. If church members cannot sing so well, let them do it as well as they can; and if no Christian is capable of conducting this service, let it be omitted, rather than employ an ungracious man for the purpose. In the cases we have supposed, singing is considered as an exhibition of musical skill rather than a devotional exercise. Let the sacred employment be performed with that holy solemnity, which becomes the devout worshippers of the august Jehovah; let it be viewed in the same light as prayer and other religious duties, and thoughtless, irreligious people will not be forward to engage in it.

I would not assume the dictatorial chair, nor act the censor’s part, yet I will take the liberty of mentioning a few things more, which appear to me worthy of consideration.

Some churches, it is thought, carry their censures too far against those ministers, who have been guilty of faults which would be easily overlooked in a private brother; others restore to the holy office such ministers as ought never to be restored. A minister, who has been guilty of what may be considered a capital fall, who has committed crimes for which he has been, or would be, if prosecuted by human courts, condemned to severe penalties, may have repentance, and may be restored to church fellowship, but, in the opinion of many good judges, ought never to be reinstated in the ministry. They may preach as well as before; but the sad things against them will be in the minds of their hearers like the dead flies of the apothecary. Very few such characters have been restored, and it is hoped none will be in future.

Ministers, who have long borne the burden and heat of the day, who have exhausted the energies of their nature in the service of their brethren, who have sacrificed every worldly consideration to be incessantly engaged in the service of the sanctuary, are too often abandoned in the decline of life, by those very churches which they have been the instruments of building up, and shifted off to seek their living among their children and relatives, among sympathetic people of the world, or wherever they can find it. If the laws of nature and of God bind children to provide for their parents when they are old, what obligations are imposed on the children of the church, to comfort and support their spiritual fathers, while tottering down the declivity of age! But for this duty, and almost every other, where money is in question, many plead inability. But I have for the most part no belief in this plea; many, it is true, are poor, but there is among our brethren an abundance of worldly substance, which they are treasuring up for their heirs. When they came into the church, they professed to give up themselves, and all they had, to the Lord; but when called on to deal out of their substance for the support of the cause, their contributions are not like those of the rich, who cast into the treasury, but literally like the widow’s two mites. Let the rich retrench their superfluities; let the poor double their economy; and let all conduct as if they believed they were stewards of the manifold bounties of God, and under an awful responsibility for their stewardship.

The neglect of aged ministers is a lamentable evil, but that of the widows and children of those who are gone, is, if possible, greater. An old servant of God, with his venerable hairs, will be remembered, and will be comforted by some of the compassionate sons of nature, if the churches neglect him; but the widow and fatherless are in danger of being entirely forgotten. There is the lonely consort of the man, who was once zealously engaged in the service of his God; but who was taken away in the meridian of his days. She was once respected and happy; her house was the resort of ministers and Christian friends, in whose prayers she was always remembered. But now, those for whom she toiled like Martha, pass her by. The churches have nothing of all their stores to spare for her comfort, and with her tender and fatherless babes, she is left in a wide world, forsaken and disconsolate. I cannot refrain from weeping while I write; and it is hoped that these suggestions will not be in vain.

It is proper here to observe, that the Warren Association, many years ago, adopted the benevolent custom of making an annual collection, at the close of the Association sermon, for the express purpose of assisting the widows and fatherless children of such ministers as have deceased in their connection. Some of their collections have amounted to about an hundred dollars, though they are generally considerably under that sum. A committee of judicious brethren is immediately appointed to divide these collections according to their discretion, and distribute the dividends to their proper objects. The Boston Association has adopted the same custom, and these two bodies, after distributing sums to a considerable amount to the disconsolate objects of their compassionate regard, have on hand a fund of about three hundred dollars, which belongs to them jointly.

If all Associations would adopt this custom much good, we are confident, might be done.

Churches, and other religious institutions, often lose much of their funds for the want of those prudent measures, which every man thinks it necessary to use for the security of his own property.

Many of our churches, especially of late years, have built their large and costly houses of worship so much on credit, that they are obliged either to travel extensively to solicit aid, which has become an irksome task, or else remain long in debt and embarrassment. In most of these houses the pews are sold to the highest bidders, and the best of them are frequently taken up by the rich, who are seldom seen in them, while the greater part of those, for whose peculiar benefit the house was dedicated to the service of God, and who give a constant attendance on the service of the sanctuary, are obliged to retire to galleries and corners. If pews must be sold, (which it were better to avoid) let the church take up a certain portion of them in eligible situations, and hold them in reserve for those worthy poor of the flock, who are not able to purchase for themselves.

The circumstance of one minister’s performing the pastoral office in two, three, or four churches, has already come under review. We proposed to make further observations on the subject; but if the churches so supplied are contented with the economy, we will say nothing more about it.

By reviewing the foregoing sketches, we see that the Baptists have spread over a wide extent of territory in this western world, and have increased to a numerous body. They now fill posts of honor and profit in every department of State. They officiate as Members of the Council of the Nation, Judges, Generals, Counsellors, and Magistrates; and in every branch of government, whether legislative, executive, or judiciary, they are found.

Under these considerations, two passages of scripture suggest themselves to our minds; The Lord hath done great things for us, whereof we are glad.

Be not high minded, but fear.

QUESTIONS AND ANSWERS IT is customary in all Associations, for all churches, which please, to send in questions on all subjects, concerning which they may desire the opinions of their brethren. Some of these questions regard local affairs, some are self-evident propositions, which admit of no dispute, while many are deserving of serious attention. Many of the Associations in the northern States hurry through their business so rapidly since they have become large, that they have but little time to say or think much upon any thing, and for that reason many questions, which merit a free and fair discussion, are disposed of in haste, and receive only vague, ambiguous, and unsatisfactory answers. In looking over the multitude of Minutes which have fallen into my hands, the following questions, with their answers, have appeared to me worthy of being recorded, and may serve as a supplement to the preceding observations. From their nature, they admit of no particular plan of arrangement. Question. — Is it consistent with the principles and conduct of a Christian, for a person to join himself to a lodge of free-masons?

And if this be answered in the affirmative, Is it orderly for him to associate with a lodge of the fraternity, who are evidently persons of immoral lives, and whose assembling together proves a mean of increasing immoral conduct? Answer — First. As an essential part of the masonic constitution is secrecy, the Association find themselves greatly disqualified for giving a decided answer to the first part of the query, The universal benevolence professed by the members of that body; the acts of kindness and liberality actually performed in many instances by them; and the existence of persons professing Christianity in that connection, make in favor of it; but on the other hand, the necessity a person is laid under, to bind himself by the most solemn engagements to secrecy, before he can receive the necessary information to enable him to form a regular and conscientious judgment on the subject, and which, should he finally disapprove it, must prove of the most embarrassing nature, appears to be so inconsistent both with reason and religion, that it should seem, at least, advisable for serious Christians to avoid the connection; especially as we are amply furnished with directions, and aided by the most powerful and sublime motives to the purest benevolence, in the scheme of our holy religion, and as the principles of all the useful branches of science are open to the freest access. Yet we think the subject so intimately connected with the rights of private judgment, that a person should be left to his own conscientious determination respecting it. — Second. To associate with immoral persons, so as to give countenance to their immoralities, is certainly evil. Subjects of usefulness and duty, do at times, however, cause us to act in connection with such persons, which, though it exposes to danger and disgust, may be consistently done; while we carefully distinguish between the lawful transaction, by pursuing only that, and the incidental evil, which we avoid. But to associate with immoral persons, where duty in one form or other does not call, is to take part in their immoralities. The decision on the latter part of the query, therefore, must depend on the judgment which ought to be formed of the business of a masonic lodge, “Whether it is a matter of duty or not?” — Minutes of Charleston Association for 1798.

This question has been a great many times discussed in different Associations, but in no case has it received a more candid and satisfactory answer.

To the Roanoke Association in 1803, the following question was presented, viz. Will the word of God tolerate a minister of the gospel in sueing for a post of honor and profit in legislation, and retain the privileges of his ministerial office at the same time? “For reasons unknown,” says Mr. Semple, “the Association never answered this question. We will,” continues he, “offer a few reflections. For a real minister of God’s word to become a candidate for a political office, seems to us more absurd, than for a man made prime minister, to sue for the office of constable.

Doubtless, in the view of a sound mind, the disparity between the office of prime minister and that of constable, is not so great as between a legitimate stand in the pulpit and a seat in Congress. As the heavens are higher than the earth, so are God’s honors above man’s.” Question. Can this Association receive churches into fellowship, who do not hold it a term of communion, that heads of families, in ordinary cases, attend daily family prayer?

Answer. In the negative. — Minutetsof the Otsego Association for 1802. Question. Is it not wrong for a man, who is a member of a church, and the head of a family, wholly to neglect family worship on account of the smallness of his gifts in prayer?

Answer. It is wrong Minutes of the Kehukee Association for 1800. Question. How should dancing, schools and balls be formed and conducted, that they may accord with the Scriptures of the New- Testament, and that it may be found consistent with Christian good order to send our children to them, and encourage them? Answer. As we have nothing to do in dancing-schools and balls, and have not made the regulation of them the subject of our studies, we are unprepared to answer this query.Minutetsof the Charleston Association for 1812.

This question was probably intended to have a bearing on such church members as send their children, or at least permit them to go, to those scenes of amusement described. The Association seems to intimate by its answer, that the evil did not exist among them; and happy for all if they could say the same. Question. How, and in what manner ought heads of families to deal with their households in regard to frolicking?

Answer. It is the opinion of this Association, that such a practice is contrary to the oracles of God, and ought to be restrained by family government; but the different circumstances attending such practices,render it difficult to be more particular. Minutes of the VermontAssociation for 1790.

Question. What is the smallest number of members necessary for forming a church? Answer. On this head different sentiments are entertained. Some have supposed two or three are sufficient; others have imagined five ; some ten, and others twelve; because it would seem, that the church at Ephesus was formed of twelve men, Acts. 19:7. The Association is of opinion, however, that much depends on the probability of the persons living permanently together, who may be about to be constituted. It appears desirable that there be in a new settlement where removals are frequent, at least seven, and that of these two or three be males — . Minutes of the Philadelphia Association for 1806. Question. Should a brother be continued in fellowship, who, though able, will not assist in supporting the gospel? Answer. We are of opinion where the ability is obvious on the one hand, and the unwillingness positive on the other, and the brother cannot be brought to his duty by proper means, he ought to be excluded. — Minutes of the Georgia Association for 1808.

Questions on this subject have often been proposed to different Associations; they all give good answers, and yet covetous members meet with no great difficulty in pursuing their parsimonious habits. Question. Should a minister, who has been regularly ordained as an itinerant preacher, be called upon to take the pastoral care of a particular church, is there any thing necessary to be done on the occasion, more than the consent, of each party? Answer . Nothing more is necessary.Minutes of Kehukee Association in 1799. Question. Is it the duty of a dissenter to acknowledge the right of civil government, dictating in matters of religion, so far as to give a certificate to the clerk of a Presbyterian society what religion he is of? Answer. We are of opinion, that it is oppression for one society to require certificates of another; but whether God requires us to say as Shadrach Meshach, and Abednego did in another case; “Be it known to thee, O king, we will not,” we leave for the present, for individuals to judge and determine for themselves, as they can answer it to God. — Minutes of the Danbury Association for 1801.

Question. Can a member of a Baptist church with impunity avail himself of the latitude the law allows, by defending suits, filing bills, appeals, etc. merely to procrastinate the payment of his just debts? Answer. A member of a Baptist church cannot with impunity act in such a manner. Minutes of the Ketockton Association for 1800.

Question. Is that passage of St. Paul, in Ist Corinthians 14:54, Let your women keep silence in the churches, for it is not permitted unto them to speak, to be understood literally, or what are we to understand by it? Answer. We conclude, that the Holy Spirit does not, in this, or any ether passage of Scripture, prohibit women in the church to speak on all suitable occasions, respecting God’s kind and gracious dealing, with their souls; but forbids them to usurp authority as public teachers, or to take upon them in any respect the government of the church. — Minutes of the Woodstock Association for 1799.

Question. Have we any duty to do as it respects members of sister churches, who remove into our vicinity, and feel themselves at liberty to live even in the negelect of gospel ordinances? Answer. After due labor with them, report them to the church from which they came. Minutes of the Sturbridge Association for 1806 . Question. Is it gospel order for any person to use the office of a Deacon, before regularly ordained? Answer . In the negative. — Minutes of the Neuse Association, for 1800.

This question has undergone frequent diserosions, and is generally answered as here. Most agree that Deacons ought to be ordained, yet the practice is in a great measure neglected. Question. Is a church bound in duty to hupport their own poor, or depend on the provisions made in the towns or districts to which they belong? Answer. We view it to be the indispensable duty of every church, to sympathize with, and see that their own are provided for. But if the church is agreed, and should avail themselves of assistance from the town treasury, we by no means think it a censurable evil. — Minutes of the 8haftsbury Association for 1790.

This important question deserves an explicit, unconditional answer. That the poor of a church ought to be supported by it, is a proposition which admits of no dispute. The assistance from town treasuries is an accidental affair: if any thing can be obtained, very well, but let not a church wait for help from that quarter till their poor members suffer. Question. Is the baptism of those persons considered valid, who have received it at the hands of unbaptized administrators? Answer. No. Because three things are requisite to make gospel baptism, viz. a gospel mode, a gospel subject and administrator. — Minutes of the Richmond Association for 180 9.

As persons are frequently applying for admission into Baptist churches, who have been immersed by Methodist and Congregational ministers, this question has, within a few years past, been often proposed, and most Associations have decided differently from this. All agree that it is an unadviseable measure, for a persou to apply to un-baptized ministers to lead them into the waters but after they have been properly immersed on a profession of their faith, it is generally thought that it would be improper to immerse them a second time. It is difficult to conceive why they would not, in this case, come under the denomination of Ana -Baptists. Question. Has a member of our Society 4 a right to start to market, or travel when on the road, on the Sabbath day?

Answer. No. — Minutes of the Edgefield Asssodation for 1809.

APPENDIX A MEMORIAL AND REMONSTRANCE, [Drawn by James Madison, now President of the U S.] Against the General Assessment, presented to the General Assembly of Virginia, at the Session for the year of our Lord, one thousand seven hundred and eighty-five.

TO THE HONORABLE THE GENERAL ASSEMBLY OF THE COMMONWEALTH OF VIRGINIA, WE the subscribers, citizens of the said Commonwealth, having taken into serious consideration a bill, printed by order of the last session of General Assembly, entitled, “A bill establishing a provision for teachers of the Christian religion; ” and conceiving, that the same, if finally armed with the sanction of a law, will be a dangerous abuse of power; are bound, as faithful members of a free State, to remonstrate against it, and to declare the reason, by which we are determined. We remonstrate against the said bill, Because we hold it for a fundamental and unalienable truth, “that religion, or the duty which we owe to the Creator, and the manner of discharging it, can be directed only by reason and conviction, not by force or violence.” (Declaration of Rights, article 16) The religion, then, of every man, must be left to the conviction and conscience of every man; and it is the right of every man to exercise it as these may dictate. This right is, in its nature, an unalienable right. It is unalienable, because the opinions of men depending only on the evidence contemplated by their own minds, cannot follow the dictates of other men. It is unalienable, also, because what is here a right towards man, is a duty towards the Creator. It is the duty of every man to render to the Creator such homage, and such only, as he believes to be acceptable to him. This duty is precedent both in order and time, and in degree of obligation, to the claims of civil society. Before any man can be considered as a membe