coming of the exploiter and the husbandman
with their different experience and different type of mind.

In this period the minister frequently is himself a tiller of the soil.
Many of the older churches had land, ten or twenty or forty acres, which
the minister was expected to till, and from it to secure a part of his
living. A church at Cranberry, N. J., had a farm of one hundred acres
until the close of the nineteenth century. But with the coming of the
exploiter and the husbandman the minister ceases to be an agriculturist.

Like unto the tillage of the soil by the minister was the "donation" to
the minister, of vegetables, corn, honey and other farm products. At one
time this filled a large place in the supply of the minister's living.
In various communities the custom has remained with fine tenacity in the
presentation to the minister of portions of farm produce throughout the
year. But the portions so given are fewer, as years pass, and the total
quantity small. The donation of vegetables and farm produce has survived
in but a few places. The modes of life which succeeded to the farmer
economy are dependent on cash for the distribution of values, and the
"donation," if it remain at all, is a gift of money. Frequently the
"donation" has survived as a social gathering, being perpetuated in one
of its functions only, its earlier purposes and its essential form being
forgotten.

The church of the land farmer corresponded by logical social causation
to the social economy of this type. It was seated with family pews
generally rented by the family group and sometimes owned in fee. In the
South the slave-holding churches, which have all passed away, had
galleries for the slaves, who worshipped thus under the same roof with
their masters. The preaching of this period was directed to the
development of group life. Its ethical standards were those of the
household group, in which private property in land, domestic morality,
filial and domestic experiences furnished the stimuli.

The land-farmer's church had some organizations to correspond to the
differences in social life. The presence of the children in the family
group is represented in the Sunday schools and parochial schools built
during this period. The schools are in many cases highly organized, with
separate recognition of infancy, adolescence and middle life. In
Protestant churches the particular concerns of women and the religious
service rendered by them take f