the congregations, which would exist in the countries south and west of New-England, were they as generally established in proportion to the number of inhabitants.

"Many Presbyterian ministers," the writer says, "have been dismissed from their congregations without any complaint against either their life or doctrine." When ministers are dismissed here, which is sometimes the fact, they are almost always dismissed without any complaint against their life or doctrine; for usually neither affords any ground for complaint. But dismissions are few; and, when they take place, the parish is soon provided with another minister of course, and the minister almost of course with another parish. Compare this small evil (for that it is an evil I admit) with your own six thousand one hundred and twenty non-resident ministers, who dismiss themselves from their cures and their duties!

The writer goes on, "Every minister in the country is also a farmer; and has more dependence on his farm than on his stipend for subsistence." I wish every minister in New-England had a farm; and a farm, which would contribute more than his stipend to his subsistence. I presume, however, that scarcely one in fifty can boast of such a possession. Land in the old settlements, and often in those which are comparatively new, is sold at such a price as absolutely to forbid this important convenience.

-66

Subscribing and paying are two very different things in this country. No law can oblige the subscribers to pay their subscriptions, as they sometimes ask time, and when that is expired they plead the statute of limitations." In the states of Massachusetts and Connecticut, and I believe in NewHampshire, "subscriptions" of this nature are unknown; and the law compels every man to pay his tax to his minister, and makes all the lands in the parish liable for the salary. In addition to this, a great number of congregations have provided either partial or complete funds for the support of their ministers.

It ought farther to be added, that it is a very unfrequent fact for any part of a clergyman's salary to be collected by law.

This "person, distinguished by his rank, virtue, and talents,"

goes on, "A country minister, therefore, generally speaking, is obliged to work at the plough and waggon like another farmer; and most of them can only spare two hours on Saturday's afternoon, to prepare their sermons, and to instruct their students in divinity." I have lived in New-England from my birth, with the exception of a single year; and am, perhaps, as familiarly acquainted with it as any one of its inhabitants; yet I have never seen a minister working at the plough or the waggon. That such facts have existed I can easily believe; particularly in new settlements, the inhabitants of which are few and poor. For such parishes it is incomparably better, that ministers should be settled in them, whose subsistence is to be derived partly from their farms, and even from their labour, than that they should be without ministers.

That" most of the clergymen in this country can spare only two hours to prepare their sermons, and to instruct their students in divinity," cannot have been said by this writer from his personal knowledge; because it is said without a shadow of truth. That we have some lazy men in the sacred office ought not to be questioned. That the incumbents are generally industrious, can no more be questioned. But that there is one, who can ordinarily " spare only two hours" for either of these purposes," credat Judæus Apella; non ego."

C., after asserting that other testimony might be obtained to the same purpose, says, that "there are now in the country letters from various persons in America, stating the general indifference to religion to be such, that, unless the Christian liberality of individuals on this side of the Atlantic afford the necessary rescue, the race of orthodox ministers is likely soon to be extinct." Of this assertion, what I have already said will enable you to judge. If the doctrines, universally declared by the editors of the Christian Observer to be orthodox, are to be admitted as such, there is no danger, that the ministers, who hold them in New-England, will soon be extinct; for their number has long been increasing, is now increasing rapidly, and is likely to increase through an indefinite period.

From this statement you will see, that the situation of America is not such, in this part of it at least, "that she now

petitions to relight her extinguished fires at the altars of that church, which she once contemptuously deserted."

Finally, let me observe, that with regard to the number of our churches, and the convenience of their distribution, so as to accommodate the wants of the whole community, we have greatly the advantage over the church of England itself. I believe I might safely add, that the churches in your small towns and villages are, taken together, much less beautiful than ours.

I am, Sir, &c.

LETTER X.

Articles of Faith held by the First Settlers of New-England. Episcopalians, Baptists, Universalists, Methodists, and Antinomians. Jemima Wilkinson. Roman Catholics. Friends. Sandemanians. Shakers.

DEAR SIR;

THERE is another view in which the religion of this, and indeed of every other country, ought to be considered by him who would either describe or understand it in a comprehensive manner. To this I will now proceed.

The original planters of New-England, viz. the Plymouth colonists, held,

1. That the Scriptures only contain the true religion; and that nothing, which is not contained in them, is obligatory upon the conscience.

2. That every man has the right of judging for himself; of trying doctrines by them; and of worshipping according to his apprehensions of their meaning.

3. That the doctrinal articles of the reformed churches of England, Scotland, Ireland, France, the Palatinate, Geneva, Switzerland, and the United Provinces, are agreeable to the holy oracles.

4. That the pious members of all these churches were to be admitted to their communion.

5. That no particular church ought to consist of more members than can conveniently watch over one another, and usually meet and worship in one congregation.

6. That every such church is to consist of those only who appear to believe in Christ and to obey him.

7. That any competent number of such persons have a right to embody themselves in a church for their mutual edification.

8. That this ought to be done by an express covenant. 9. That when embodied, they have a right to choose all their officers.

10. That these officers are pastors, or teaching elders, ruling elders, and deacons.

11. That pastors are to oversee, rule, teach, and administer the sacraments, and that they are to be maintained.

12. That the ruling elders are not temporary, but permanent officers, who are to aid the pastor in overseeing and ruling.

13. That the pastors and ruling elders constitute the Presbytery, which should be found in every particular church.

14. That the deacons are the treasurers and almoners of the church, and are also to minister at the sacramental table. 15. That these officers can only rule and minister with the consent of the brethren.

16. That no church, or church officers have any power over any other church or church officers; but all are equal in their rights, and independent in the enjoyment of them.

17. That baptism is a seal of the covenant of grace, and should only be administered to visible believers, together with their unadult children, and that without the sign of the cross, or any other invented ceremony.

18. That the Lord's Supper should be received, as it was at first, in the table posture.

19. That excommunication should be wholly spiritual, and not involve any temporal penalties.

20. That the Lord's day was to be strictly observed throughout; and that fasts and thanksgivings are to be observed as the state of providence requires.

With these tenets the first colonists of New-Hampshire, Massachusetts, and Connecticut generally agreed.

The great body of the present inhabitants of New-England hold them in substance at the present time. In a few particulars, the Hopkinsians have superadded to the doctrinal part of this system. A considerable number of Arminians, and perhaps a greater number of Unitarians, inhabit the eastern parts of New-England, especially of Massachusetts. A few of both are found elsewhere. In Connecticut I do not