AS the late scene in Bennington, which has closed with my dismission, is not only in­teresting to my friends, who are fellow-sufferers with me, but it is imagined that the knowledge of it may be useful to others, who have at least a curiosity to know, I would humbly request the candour of the public, while I exhibit a summary view of it for the satisfaction of inquirers.

This office, which I have accepted at the instance of many whom I much esteem, I am not insensible is as delicate as it is difficult for me to perform, as the innocent feelings of each one concerned are to be preserved unhurt, while truth and charity require that I deal faithfully with all.

To open the scene, then, to the greater advantage, I would beg leave to acquaint the reader, that the ground on which it has been acted was, no longer ago than twenty three years, an entirely uncultivated and howling wilderness; lying about forty miles north-east of Albany. The soil being rich and luxu­riant, the situation high and sightly, in a pure and healthy air, was nevertheless very inviting to settlers. From small beginnings this town has arisen to consi­derable eminence and importance, in regard both of the number of its inhabitants and wealth; and in regard of military prowess, Bennington is thought to be second to none on the continent.

The original proprietors were chiefly Congregati­onal Separates, from different parts of New-Eng­land, [Page 6] who being weary of the restraints of authority, and in fear of dwindling to nothing in their scattered situation, were willing to embody together, that they might act out their principles without restraint, and exhibit to the world the light of their religion.

This favorable spot was then chosen as the thea­tre of their glory. While they were few in number and feeble in their circumstances, they were remarka­ble for their love of one another. Besides this there have been seasons of especial awakening and attenti­on here; and in the judgment of charity a happy number have been renewed and added to the Lord. This circumstance has contributed not a little to the gaining them respect and even fame abroad, as a re­ligious people.

As a number of professors, not of the separate or­der, have become inhabitants of the town, and have had great respect for the personal and ministerial en­dowments of the Rev. Mr. DEWEY, who was of catholic and liberal principles, they have, at dif­ferent periods joined the communion here.—And it is to be hoped that, by conversing with chris­tians of other distinctions, and by a more liberal train of thinking, these walls of jealousy, shyness and se­peration, which now divide professors, will soon be demolished; and gospel union and affection be re­stored in the house of Christ's friends.

My worthy predecessor, who held his office here about fifteen years, was no sooner gathered to his fathers ^*, than the united attention of this people was turned upon me to become his successor. Ac­cordingly I made them a visit in January 1780, when I was received with great warmth of affection. This visit I continued until the last of February, when the people were pleased to give me a call for settlement, [Page 7] with only one dissentient in the church, and one in the congregation.

From this great union and good agreement, after they had had a fair opportunity of knowing my sen­timents on religion, I was induced to think that here was laid a happy foundatson for my living in the af­fections of the people, and for my being useful in this part of the vineyard, where labourers are very much needed. And being willing to make a sacri­fice of other views and prospects, for the sake of doing this people good, I did, on the tenth of April, accept their invitation to settle here.

It being not my intention to descend to many mi­nute circumstances in this narration, I should gladly pass the following one in silence, did it not claim par­ticular notice, as it shows the nature, as well as the beginning of our confusions. The incident is this: That when, upon giving my answer to the people's call, I proposed that they would be pleased to appoint a day and a council for my instalment,—The Hon. JOHN FASSET, Esq who had objected against sending for me in the first place, and who had been uniformly against me all along, was pleased to object against its being done at present, it being cold and late in the day. And notwithstanding the appointment might have been made in less time than was consumed in shuffling it off, it was postponed from Monday until Friday.

And when the Friday-meeting came on, there appeared the strongest jealousy—That all was not right—that I held dangerous sentiments in my heart, which I was unwilling now to bring out, and that the people were taking a hasty step, which they might have occasion to tread back at a future period. This will be truly surprizing, when it shall be known, that as yet I had broached no one senti­ment [Page 8] different from what I had clearly discussed, to the entire satisfaction of the church, previous to their call. The consequence of all was, that after much had been done to give content and to save the credit of the church, five brethren were against my instal­ment, and two or three professed to be neuters.

The incivility and the indeceney of this usage of a minister of Christ, and the interruption of the peace and harmony of the town, met with deserved rebuke from men of feeling here. And while this manoeuvre failed of gaining the conductors of it that applause, which it might have gained them if they had not over-acted their part, they had difficulty in retreating so as wholly to cover a design,—and to support their profession as "Israelites indeed, in whom is no guile."

This manoeuvre was no sooner over, and the heat of men's spirits abated, than the people very amica­bly agreed in making the necessary appointments for the installation without opposition.

The third day of May was the time of our attend­ing this solemnity. And when there appeared be­fore the council but three dissenters in the church, and only one in the congregation, the opposition was so small that I made no scruple to renew my answer: which as it will give the reader an idea of my views, as well as of the manner of my induction, I beg leave to present him with it here.

When the eyes of the people thus saw their teach­er, there was visibly a great and general joy, as might naturally be expected upon such an occasion. The noise and clamour, which before had been so great, being now husht to silence, and my opposers seeming unwilling to appear in arms, the people fe­licitated themselves much in prospect of increasing delight in my ministry.

[Page 12] But as bright and halcyon days seldom continue long without a cloud, so it was not long before this tranquility was greatly interrupted, when a rencoun­ter commenced, in a way little expected by one un­acquainted with such operations.

Some time in June, the head of the opposing par­ty presented, to the church, a small list of grievan­ces, arising from my preaching, which he desired might be accepted as a sufficient apology for his withdraw from the worship of God where I guided the assembly.

This gentleman pleaded, that although he could not and dared not say that my doctrines were un­scriptural, yet, as he could not see them to be right, he judged that he ought not to be compelled to hear that which he deemed not for edification. Besides, he wished that, if he were in an error about my doc­trines, or did not rightly apprehend my sentiments, the church would bear with his weakness and afford him help by conference; that he and they might yet walk together in love.

Although the church had no idea that this apolo­gy ought to have been accepted by them, yet be­ing willing to gratify a brother, in a case that re­spected faith and conscience, they readily complied with the motion for a conference.

In managing this interview, the church were very particular in explaining the grounds and reasons of their belief in those points which were so stumbling to their brother. But their explanation was so far from yielding him satisfaction, that it appeared only to give an edge to his feelings. Hence there com­menced a long and tedious dispute. But after a distressing trial of this expedient, Mr. Fasset was more dissatisfied, and more burdened, about my principles than before. But this was not all—by [Page 13] this time, a number of others had collected courage enough to come out, and declare themselves dissatis­fied with the same points that had been the ground of dispute now in the church.

While this conference made work and made way for one or two more, there was found no be­nefit arising from it, except it was to see under whose banners one and another would appear. And the same may be said of almost every conference on the subject of grievances. For as the dissenting interest began now to gain credit and to lift up its head, so, at almost every conference, some new re­cruit would be found paraded on the opposite side. And thus the church appeared to be daily dividing against itself, and to threaten a general convulsion.

In the mean time, if town fame is true, the leaders in the opposition sounded the feelings of many from house to house, thereby exciting the sympathy of weakness in their favour, because of their burdens and great distresses. So that there was little now to be heard, from any quarter, but the cry of grievances.

At length, being weary, by hearing the dolorous sound of uneasiness and discontent, and willing to make their patience and condescension as conspicu­ous as their love of order, the church did, notwith­standing confering had hitherto been quite unavail­ing, so far yield to the dint of importunity as to con­sent to meet them once more in conference. Ac­cordingly, very early in January following, the church assembled to see if any thing more could be done, in this way, towards giving content to their troubled brethren. Care being had to the aggrieved's sense of the articles of their burden; and it being found that, in case the church should fail in clearing them up to their liking and acceptance, they would [Page 14] continue still to absent themselves from my ministry, our situation became truly alarming; and we began now to apprehend danger from the very measures which we were pursuing with our brethren, who were bound to the same observance, of rule and or­der as we were.

The church, upon this, needed very little time to consider that these articles of grievance, as they were stiled, were properly to be deemed articles of charge and complaint against the pastor, for mal­administration. And by this time, their eyes were opened to see that they were going upon enchanted ground, while they were suffering charges to be brought thus against a brother, and especially against an elder, under the fallacious cloak of grievances, when there had been no private labour with the brother complained of, as a necessary and an indispensible pre-requisite to a public hearing of a case, of such nature and degree as to be made the ground of separation amongst brethren.

Accordingly, considering that no one hath right to be grieved with his brother, except for transgres­sion—that, in case of transgression, it is antichristian and cruel to prosecute a brother publicly, before private influence has been exerted betwixt the par­ties alone—that a church hath no right to hear a case of transgression debated, except in the appoint­ed way of discipline:—Considering also, that the practice of telling grievances, which are real charges, is an abusive way of prosecuting a brother, contra­ry to the dictates both of humanity and revelation—and that it hath a direct tendency to create fears, suspicions, jealousies, heart burnings, and alienati­ons of affection, the bane and ruin of all intercouse, communion and happiness in a church—and finally being determined to support the credit of religion [Page 15] and the honor of their own profession:—the church, at last, very wifely resolved, that they would allow of this usage no more.

How painful, and how confounding to the views and schemes of our great advocates for the practice, now laid aside by the church, this resolution was, is hard to say. The most piteous out-cry was now made, that could well have been made, had the church voted against one of the first privileges of the kingdom of heaven. And notwithstanding the popular cry of tyranny and intolerance, the church have done themselves the honour hitherto to support, with fortitude, their good resolution.

The way being thus prepared, I urged upon my opposers, with great solemnity, that they should treat me according to Christ's law of discipline, in case I had transgressed, in my preaching, on the ac­count of which they were so much offended as to turn their backs upon my ministry—to the end that they might appear to regard the divine authority, and that I might know my crime and repent.

But, being persuaded that they could not make a chargelye against me, and unwilling to hazard a le­gal trial, in which, if they should fail, they must abide the consequences, they excused themselves from this irksome task, by saying that they did not know, and so did not choose to say, that I had transgressed, or that my preaching, in the least, erred from the divine word.

When they were reminded of what had been re­peated to them times out of mind, that they could not be justified, in their withdrawing from the wor­ship, and interrupting the communion by treating the pastor as an offender, for his preaching, unless they could shew that the pastor had erred, and that his preaching was corrupt; and that, in such case, [Page 16] they could not be excused from so plain and so binding a duty as that of discipline—they replied, that inasmuch as the preaching was of public no­toriety and exposed to every one's remark, the pri­vate steps of discipline might lawfully be dispensed with.

But when they were reminded of the principles of the church on this head, that Christ's law of disci­pline is not to be restricted to private offences and trespasses, but that it respects trespasses, as well pub­lic as private, and may, in no case of trespass, be dis­pensed with—and that every one who is guilty of trespass is entitled to the priviledge of being dis­ciplined according to law—and that, they ought, therefore, to extend this privilege to the pastor, would they keep themselves in countenance, even if it were only their opinion that he had erred in his preaching:—they had the sagacity to avail them­selves of a method, as extraordinary as their case now required to help them out of a pinch, which was, to deny that they considered me as a member of the church, over whom they were to exercise bro­therly watch. This was their reasoning to make it out: That I was not a member unless a pastor of the church—that I was not a pastor unless ordain­ed—that I was not ordained legally unless by the power of the brotherhood;—but inasmuch as my ordination was by the presbytery, by virtue of their own office-power without any investiture from the brotherhood—they could not see that I was an offi­cer, nor that I belonged to their communion. And when they were reminded that as the subject of my ordination had been largely considered by the church and by themselves too, not only previous to my instalment but to their giving their call, and that my denying the right of ordination in the brother­hood, [Page 17] by no means invalidated my ordination by the presbytery, much less destroyed it, or made it out that it was no ordination: they answered that they had not so well considered this matter before, as they had since my introduction.

The principal actor being now struck off from the stage, the scene suddenly shifted, and assumed a new form, much to the surprize of the spectators, when the whole train of grievances was now brought in against the church, for their receiving me and my doctrines. Lay ordination, allowed by Cambridge platform and practised by many great and good men, and which is one of the principal bulwarks of the separate interest—the danger of sur­rendering the privileges of the church into the hands of those who explode the power of the bro­therhood in ordination—That by receiving a minis­ter who does not fellowship the doctrine of lay or­dination is building the things which they once de­stroyed, and thereby making themselves transgress­ors—were popular themes to harp upon, and like a vade-mecum, were always at command when occasi­on called for them.

The church having now become the declared ob­ject of our brethren's grief and uneasiness; and as it was proper that they should be allowed an oppor­tunity of telling us ought that they had against us; the second day of March was appointed for a full audience, when every article, to be considered, should be stated in writing. The church met ac­cordingly.

But when it was found that our brethren would not say that they were aggrieved, on the account of any transgression of the church; and that they were unwilling to treat those articles as grounds of disci­pline; notwithstanding they could not walk with the [Page 18] church as they now were—considering also that bringing these articles against the church, when they had no iniquity to lay to their charge, was in reali­ty, though under cover, obliquely prosecuting the pastor, as he was the mark to which all their arrows were still pointed; the church judged it not their duty to consume time in hearing complaints against themselves, any sooner than they would against a brother, unless they were for some bad conduct, ei­ther real or supposed; and that it would be early enough for them to confer with the aggrieved when they should declare themselves aggrieved on the ac­count of sin, either real or supposed.

However, considering that, by the unwarrantable measures now pursued, the doctrines of Christ were daily growing into disrepute; that the dignity of the ministerial office was hereby degraded and brought down to the dust of men's feet; and that the breach of friendship was constantly spreading itself like fire, and threatening general ruin to the church:—we proposed, in much condescension to our brethren, to call in the aid of mutual council, if peradventure they might do ought to save us, before our case should become incurable. The conditions were, that each party should chuse whom they pleased, and no one should fault his brother's choice. This motion was very readily agreed to, and a council appointed. The church appointed ministers of the standing or­der, and the aggrieved ministers of the strict congre­gational order, as the separates are stiled.

Our disputes being now referred to an enlighten­ed and judicious board, in whom we placed great confidence, we enjoyed, for a moment, a little cessa­tion; and we fondly felicitated ourselves on the prospect of our receiving much satisfaction from the gentlemen. But, in the mean time, the sending of [Page 19] our letters missive was unexpectedly delayed, for some weeks, when there were found plausible objec­tions against our sending for the council at present. However, the church were quite happy in finding themselves able so far to surmount those huge diffi­culties as to agree, the second time, to send for the men, whom they, according to accepted proposals, had chosen for counsellors.

But when the much wished for time for the session of council had arrived ^§, we were made to know, by a very affecting providence, that it was not the de­sign of Christ that there should yet be an end put to our troubles. For inasmuch as all the gentlemen ap­pointed by the aggrieved failed, the other could do little more than to behold our misery and return, leaving us, like ship wrecked mariners, still buffet­ed by the waves. A double gloom was now cast upon the face of our affairs; and indeed we walked in darkness and had no light!

The church, hitherto unwilling to cross the incli­nations, the humours and prejudices of the aggriev­ed, in any thing which they could with any colour avoid, lest they might seem to be inattentive to their comforts and delights, so far allowed them to rule as to omit the celebration of the Lords sup­per untill now. But finding, upon trial, that this conformity to them was as fruitless as it was unwar­rantable, it being turned into wantonness by them, the church felt themselves approved for their own folly, and on the first of [...] them communed toge­ther, in this ordinance, for the first time since my in­stalment.

But, notwithstanding the church professed to have communed with Christ, at his table,—to have sat under his shadow with great delight,—and to have [Page 20] found his fruit sweet to their taste,—our aggrieved brethren took great umbrage at our conduct, stig­matising it with the opprobrious epithets of prema­ture, rash and unwarrantable, as well publicly as privately from house to house. However, had we waited longer for a settlement of the grievances, pre­sented only in a way of complaining of certain things which they did not like, we might have left our gift at the altar until now, without know­ing, in a legal way, that they had ought against us: For their telling us, not in a way of discipline, that they could not believe as the church did, re­specting my introduction and doctrines; when at the same time they declared, that they were not grieved with the church on the account of sins; what was there for us to remember that our bre­thren had against us? The truth is, that a church should never neglect a plain duty that good might come. The way of duty is the way of safety—and we are to expect light and comfort only in the way of the keeping of Christ's commandments. And "they who observe lying vanities, forsake their own mercy." ^§

Despairing now of the church's turning from the stedfastness of their purpose not to take cognizance of grievances, which were not on the account of sing our brethren judged it time to turn their at­tention to other measures for redress. Accordingly, very early in autumn, they moved for a council of separate churches only, as the church had never professed to be in fellowship with any but those of this order.

But, considering that the time was now past for a council to prevent a rupture; that discipline ought to precede the dernier resort to council; that as [Page 21] there had been made no complaint of error, nor of sin, we had no business proper for a council, as yet; and that, according to the proposal for having none but separates, our election could not be free, and so, af­ter all, the council could not be mutually chosen: the church thought it not their duty to gratify them in their request.

But this denial having given no conviction to our brethren, either of the impropriety of their motion, [...] of their duty to be in subjection to the church, with whom they were bound to walk in charity, [...] all humility and reverence; they had the [...] of their own heads, to appoint and exparte [...] of such churches as they had proposed for [...] and appointment.

[...] scheme, however, they were far from [...] according to their wishes. For their coun­cil [...] of knowledge and integrity, and being [...] conviction that the rules of decency [...] in church affairs, ought not to be [...], to savor any private or party views, [...] to come at their call.

[...], the Rev. Mr. Palmer, at the [...] his brethren in the exparte appointment, [...] a visit to see how we did, and to know if [...] members had any reason or occasion [...] council's coming. And to gratify this gentleman, who had expressed so much love and concern for us, we spent a day in relating to him the [...] and progress of our disputes, from my first coming amongst this people, until then. And af­ter a full hearing, on both sides, M. Palmer told the aggrieved plainly that he saw no reason why they should send for a council. This disappoint­ment was as grievous, it may be presumed, as it was unexpected. However, like every thing else on [Page 22] this subject, it unhappily failed in affording that conviction, which was fervently prayed it might af­ford, to check their fiery ambition; although they were not a little mortified that their own measures had so unfortunately turned against their darling views.

The season following was remarkable for nothing more than the production of two additional articles of grievance, though not on account of [...] in the church. These were made the pretext for calling the church together, some time in May, when, a­vailing themselves of them, together with all the o­ther articles, which still disturbed the peace of their conferences as much as ever, our zealous brethren, with great warmth, renewed their application for a council. But being unwilling to countenance a motion, which now savoured strongly of a desire in them, not so much to gain light as to be availed of in­fluence, by which they might hope to have their own measures sanctified and they themselves placed a­bove the reach of blame; although we had no un­easy apprehensions from that quarter; and consi­dering that there still existed the same objections a­gainst our sending now for a council, as there did last fall when we rejected this motion; and indeed being filled with a sense that our own dignity, that propriety and decency would not allow us to treat the ordinance of councils with so great disrespect, as to send for one, when it had been already judged, that we had nothing prepared to be laid before any board from abroad: the church was obliged, upon principle, once more to deny them.

Finding themselves foiled and baffled in all their attempts for a council, our brethren had now but little hope of succeeding in the course which they held; and, it seems that, they would have been [Page 23] quite in despair, had not the supposed goodness of their cause been to them as a reviving cordial to keep up their spirits, while they imagined that God would yet appear for them, and bring light out of present darkness.

Of this desponding countenance was a request, as absurd as it was extraordinary, which they made to the church, in the beginning of fall, that we would dismiss them in regular standing and in chris­tian fellowship, that they might be a church by them­selves. The impropriety, if not the impossibility, of our granting this request to those, who had virtually if not formally renounced our fellowship, and whose only reason for this motion was, that the church held to such a faith and practice as that they could not commune with us, appears evidently at first blush. For if they could not hold fellowship with us when we were related to each other as members of one body; how could they do it when we should be divided in­to two? Besides, we were persuaded that the laws of God's house make no provision for a church's di­viding on points which prevent, not only the higher acts of communion at the table, but even their pray­ing and worshiping together, either upon the sab­bath or any other day; except by regular discipline; but then not in fellowship. To suppose the contrary would be to make professors covenant breakers ac­cording to law. But this is both absurd and im­possible.

But notwithstanding all this, so intent had the church hitherto been on making their patience, their forbearance and their condescension as great, as was their brethren's want of these virtues, they would have attended to any arguments which might have been offered on the subject, had not their own con­duct rendered it inadmissible. For as one of the [Page 24] signers of their request was under public discipline, in a very heavy charge of heresy and scandal, their petition carried in it a request that we would acquit him of this charge when he had done nothing to sa­tisfy it. And when they were reminded of this in­delicacy and impropriety, so far were they from a disposition to expunge his name, and leave his case to be decided in the church without them, that they chose rather to stand or fall together, as the die might be cast.

In the mean time, as they allowed the sentiments to be just which their brother was charged with broaching and maintaining; although they granted that he had been imprudent in declaring them; they were not a little interested in the trial depending, and repeatedly urged the bringing of it on. This indeed was necessary in order to their knowing what step to take next.

The trial of this brother was no sooner issued, in the church, than it was judged that there must be issued other measures besides those on which they had hitherto placed dependence. Accordingly they instantly circulated, through the church, a subscrip­tion, requesting a meeting "to see if the church would agree to call a council of churches, known by the name of strict congregational churches, to look into the difficulties then subsisting in this church, and to give their advice agreeable to Cam­bridge platform and our covenant."

After this paper had obtained the names of one half of the church, it was brought to me, for my direction. And, passing unnoticed the indignity of this low ceremony of jealousy, I warned a meeting according to orders; but with less cheerfulness, than I should have done the same business, had only one or two made this request.

[Page 25] It being now found, when the church came toge­ther, that my friends were overpowered by numbers, and considering that disputing would be more likely to stir up wrath, than to convince those who could show a majority, the council was appointed, accord­ing to desire, without indecorum.

Although I saw no necessity, nor any regularity or propriety in this appointment, as our affairs were circumstanced—and although no one was under any obligation to plead, in defence, before the council, as there had been no legal process to lay any under such obligations:—Yet being willing to embrace so favourable an opportunity for propagating light, as well for the satisfaction of the spectators as of the council: I complied with the desire of my friends so far as to give a stating of facts, as they had happened, and to correct such mistakes and misrepresentations as might be made, in handling the several points set up, by our aggrieved brethren.

That which has been improved as the occasion of so much uneasiness and debate, and of interrupting the communion here; and been the occasion of so great a noise through the country; to the no small disadvantage of the gospel, and to the wounding of religion, may be seen, as it is judiciously drawn up in the following result of council, which now in­vites the reader's attention.

The moderator then, in the presence of the coun­cil, delivered the following admonition, to which they all gave consent. A copy has since been giv­en us for the press.

When, upon this occasion, the moderator put to vote the doings of council, my friends accepted of every article; but the aggrieved brethren accepted of none but the first.

Now finding that, notwithstanding my opposers were thus confounded by their own measures, they still maintained, in full strength, their aversion to my doctrines and discipline; and that their ear could not be gained by all the eloquence and persuasion of the worthy council of their own choice, the appoint­ment of which they had obtained with so much ad­dress, I could not long hesitate what part to act.

Accordingly, being persuaded of the truth of the wiseman's maxim, as well in regard of the people as of myself, that "Better is a dry morsel, and quiet­ness therewith, than a house full of sacrifices with strife, ^† I resigned my office here the 17th of June; but not without the liveliest sense of grief for the very unhappy necessity which compelled me to do it.

Upon my making this motion, the church, ten­derly affected with that necessity which occasioned it, dismist me, the same day, by vote. But the con­gregation defered their answer untill the 24th of June, when they were pleased to present me with the following address: which, as it is expressive of much respect and good liking, entitles them to my particular acknowledgments.

Thus has closed a scene which has made as dis­agreeable, as it has an unusual display, on the chris­tian theatre. While the actors on one part have been intent on a favourite point, those on the other part have contended earnestly for the faith once delivered to the saints. Who has acted a part worthy of imi­tation, is left to the reader's judgment—and whose eye has been single, in conducting this scene, is humbly refered to the judgment of the great day.

I have now only to make a remark or two, and then I shall put an end to this writing.

1. I cannot but be of the opinion, that a princi­pal occasion of our confusions has been a neglect of church discipline.

Had discipline been seasonably and duly observ­ed, it would, without doubt, have blasted, in the bud, those evils which have brought forth so much cor­rupt fruit. This would have prevented our bre­thren's taking up a cause of uneasiness with my preaching, unless they had against it reasons suf­ficient to justify a public declaration. And, in such case, they would not have made any public declara­tion [Page 38] before they had used private influence to re­cover me from error. In this way, communion would not have been interrupted, and the peace and union of the church would have remained.—And I beg leave to add, that had the church turned their forbearance into discipline, they would either have gained their brethren, or else have excluded them from their communion according to law; and so have preserved the dignity and order of God's house.—But, alas, the day in which we live is a day when it is imagined that church discipline savours rather of a hard and unchristian disposition, than of that love and faithfulness which constitute the bro­ther of Christ. Hence, honest men, who know their duty, are too much inclined to neglect this ordi­nance through fear of offence. But this is their weakness, and it calls for mourning, as well as it does that it should be shrewdly given out, in vari­ous ways, that the great law of brotherly love is dangerous to the union and peace of churches.

When churches put up with evils, which require discipline, thinking thereby to get along, some how, as it is often exprest, would do well to consider that there is no getting along, in Christ's kingdom, but by keeping his commandments; and that when these are neglected, churches ly still, or rather go back, and are making work for repentance. Should the instance before us convince the reader of the truth of this remark, it will be found that he has read our affecting story not in vain.

2. To revive and support the established order of God's house, is an object of the first importance to command the attention and the zeal of christians.

Every one ought to "mark well, and behold with his own eyes, and hear with his ears all that [Page 39] God says unto him concerning all the ordinances of the house of the Lord, and all the laws thereof, and mark well the entering in of the house, with every going forth of the sanctuary." ^§ And the word of God, in all cases, is to be obeyed, as the only rule of conduct in his house. This being regarded will raise up the church from her low state, and make her shine in all the beauties of holiness. Adopting any other system, and acting upon any other max­ims, however plausible, and however celebrated they may be, will utterly fail in reducing men to the or­der of the house. To the law and to the testimony, therefore; "if they speak not according to this word, it is because there is no light in them." ^‖ Let every matter of faith and practice be decided by this standard, and the church cannot fail in the uni­formity and goodness of her profession. And when­ever this shall be done, all iniquity will stop its mouth, and the church will keep herself pure, as a chaste virgin, for Christ. And then it will be found to be a divine PRIVILEGE to be a member of the church, when every member will be treated ac­cording to law, without fear from brethren, when they have no sin to lay to his charge,—for "in that day there shall be no more the Canaanite in the house of the Lord of hosts." ^¶ The church being composed of such as shall be saved, she will keep the unity of the Spirit, in the bond of peace, and seek those things whereby one may edify another. When the Lord shall thus "beautify the place of [...] sanctuary, and shall make the place of his [...] glorious, then the sons of them that [...] the church shall come bending unto her, and all [...] that despise her shall bow themselves down at the [Page 40] soles of her feet; and they shall call her The city of the Lord, The Zion of the Holy One of Israel." ^* Who then can withhold his hand from a work so interesting and so important as the raising up the church in her order and glory! In this great de­sign many hands are employed—the wisdom of the learned, and the eloquence of the orator. And in this work is displayed the unparrallelled love and zeal of the Lord himself. This is his own decla­ration. "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, un­till the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." ^†

Having this glorious object in view, how can christians sit with folded hands and take their rest, when "the hedges" of Zion "are broken down, so that all they which pass by the way do pluck her?" ^‡ Without discipline a church soon becomes like "the field of the slothful, and the vineyard of the man void of understanding,—all grown over with thorns, and nettles covering the face of it, and the stone wall thereof broken down." ^§ And indeed it is hard for us to see that physic is more necessary for the body, or regulations for an army, than dis­cipline for a church. For without the former, dis­order will prey upon the constitution, exhaust na­ture and terminate in death. And without the lat­ter, all the distinction which we give to the idea of an army is confounded and even lost in con­fusion, mutiny, desertion, obstinacy, uproar, and a wild ungovernable mob; utterly unfit for service, affording no defence to any nation, state or king­dom. In this view, I must say that discipline is even essential to the well being of a christian church.

[Page 41] And as a church is especially different from wordly society only by her discipline, she must sus­tain character amongst men accordingly as she sup­ports or neglects this ordinance. And thus shall there be found a difference "between him that serveth God, and him that serveth him not" ^§ And when professors of religion shall gain the noble dis­tiction of serving God in this way, they may with confidence look up and say unto him—"Thou shalt arise and have mercy upon Zion; for the time to fa­vour her, yea, the set time is come. For thy ser­vants take pleasure in her stones, and favour the dust thereof." ^‡