men leading them a quite contrary way. Thus the Lord is trying people's honesty, in the way of their first cleaying to the testimony of the day, and discovering their heartpopery in believing as the church or other men believe, and following as men would lead them. Now, when people's fear towards God is taught by the precepts of men, this brings on heavy judgments, according to Isa. xxix. 13, 14. If men rashly receive the truth itself, without trying it by the word, or looking any further than men's word, they receive it no otherwise than they would receive a fable. That faith stands upon a very tottering ground that is founded upon the will, or wisdom, or opinions of men. Hence so much unstedfastness when the wind of temptation ariseth; and many shewing themselves but children, tossed to and fro with every wind. 2. Untenderness toward these we left in the Judicatories, when we made a Secession from them, without dealing more kindly with them, praying more for them, and bearing more with them; especially such as were friends to the same Reformation cause, though not enlightened in the same manner of witnessing for it. Some began too soon to severities; even in excluding such from their communion, which tended to restrain and keep them back from us. Though we began with some moderation towards them; yet, through unstedfastness, in standing to our first resolution, many proceeded soon to such heights, as could not in the issue but terminate in a downfal. If, in this respect the bond of brotherly love was too soon broken, the Lord is righteous in ordering such a breach among us, as threatens the destruction of this temple, and to make them read their sin in their punishment. It is true, though all of us were not equally chargeable this way, yet we have been too indulgent towards such as were so; and therefore cannot purge ourselves. 3. The Lord may have given orders to destroy this temple, because of the untender walk and conversation of many professed witnesses, having no conversation be coming the gospel, nor becoming the high profession of religion and reformation they have made: though they have professed to witness against the sins of others, what have they done, in their walk, more than others? Have not many that profess to know God, given evidence that in works they deny him? May not God justly plead a controversy for the manifold neglects of secret and family worship? neglects of Christian society and fellowship? neglects of spirituality in word and walk? want of natural love and tenderness? evil-speaking, whispering, and backbiting? bitterness of spirit against those that differ from them? not becoming all things to all men, that we might gain them to the Lord's cause and way? not sanctifying God's Sabbath, nor his holy name? undervaluing gospel-privileges, and former peace and plenty? not rendering to the Lord according to his great goodness? over-valuing ourselves, and our external privileges? 4. Untenderness of brethren towards one-another, not walking in love, as Christ also loved us; not regarding or remembering the covenant of brotherhoood, which should stand fast in Christ. When the precept and example of Christ is herein slighted and neglected, no wonder that the staff of Bands as well as Beauty should be broken, as it is said, Zech. xi. 14. "Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel." Then he is saying, "Destroy this temple." 3. Driving different designs, even in covenantingwork. In some congregations there hath been a professing to renew our Solemn National Covenant, which our forefathers swore for maintaining the true religion, which hath been authorized by law, ever since the first Reformation after Popery; in this sense, some of us have renewed these Covenants: but others have been renewing these Covenants in profession, but not with the design of maintaining that true religion, but some other design known to themselves, different from that of our Reformers, and the reforming church of Scotland, even in the purest times; which was, according to some brethren never lawfully constituted, but in an Erastian manner. Where there hath been thus a prosecuting of different designs, it is no wonder that a rupture behoved to break forth; for, surely, the Covenant of our forefathers was unlawfully and unwarrantably renewed upon one side: to this purpose read Mal. ii. 10. See also, ver. 7, 8, 9. 6. Unwatchfulness among the watchmen, and uncircumspection in framing some of our public Acts and Testimonies, without due care and caution relating to some historical passages; not as to matters of faith and practice, but as to some matters of fact in history; which therefore need to be rectified; particularly with reference to the Revolution Settlement, as if the whole second Reformation period had been totally overlooked, from 1638 to 1649; while yet the Westminster Confession of Faith, received by the Church of Scotland 1647, is expressly adopted and embodied with the Revolution laws, settling the Presbyterian church government. Though mistakes of this sort never were, nor can be any binding part of the Testimony; yet when they are found out therein, it opens the mouth of calumny, both among enemies to witnessing-work, and among these who had their own private opinions and new principles to build upon these passages in the said Acts; which others, by an oversight, and through want of due circumspection, suffered to pass. However, our God is a God of truth, and will not bear with any mistakes in a public Testimony, lifted up for his name and honour, but will have it purged, though it should be by fire, Mal. iii. 3. Therefore, he hath broken us to pieces, that we may acknowledge our mistakes. He will have truth brought forth into victory: he will have us humbled to own, that, according to our Confession, "All Synods "or Councils, general or particular, since the apostles "days, may err, and many have erred." It is agreeable to our principles and Covenant, when we fall into any error, doctrinal, practical, or historical, to acknowledge and rectify the same, without obstinate maintaining and defending what cannot stand with truth. 7. Another sinful cause of God's saying, "Destroy this temple," is, There is just ground to fear, that hands have been laid too suddenly upon some who were licensed and ordained to the holy ministry, contrary to the express command of the glorious Head of the church; "Lay hands suddenly upon no man." Hence some, it is like, have been sent forth to the ministry among us, who were novices, and unduly qualified; some that have given evidence they were little acquainted with the doctrine, discipline, and government of the church of Scotland. 8. Another ground of God's quarrel, that might pro cure temple desolation, may be, that in reformationwork there hath been too little regard to reformationrules: as in the Act relating to the terms of ministerial and Christian communion, the going in thereto more suddenly and precipitantly than was requisite; that is, without observing the reformation-rules in the years 1639, 1640, 1641, appointing" things of general con"cern to be sent, by way of overture, unto Synods, "Presbyteries, and Kirk-sessions, that the diffusive "church might deliberate upon the same, before they "be turned into acts in the supreme court." Perhaps the neglect of this hath not only given occasion for some complaints, but may have provoked the Lord to leave so many to make new terms of communion of another sort, without any regard to these reformation-rules; and without regard to the peace and unity of the Associate body. 9. Another sinful cause may be, the synodical Judicatory's allowing practisers to be voters in these matters judicially; wherein they had been practisers publicly. It is given by the Assembly 1638, as one of the great crimes of the pretended Assembly at Perth, where the Five Articles were voted, "That the Bishops, who had "been practisers in these articles, were suffered to vote.' Now, some were known to be such public practisers about the burgess oath, before any question about it in the Synod was decided, that they made it a term of communion, and ground of excommunication, openly and publicly; yet even these were allowed to vote in that question, wherein they had been such practisers ; whereas they ought to have been excluded from any vote in that matter. Therefore, no wonder that the Lord divided us in his anger, because of our allowing these to be judges in a cause wherein they had given such public determination. Yet here it is remarkable, though the Lord is justly breaking us for our neglecting to do our duty this way, yet as their being allowed to vote in that decision about the burgess oath, made the decision carried by their vote, to be null and unlawful: so, their excluding themselves from voting in the last vote, that was voted in their presence, about that decision being a term of communion, or not, made that very vote not only to be carried without a contradictory vote, but also to be just and lawful, which yet they made the ground of their separation. In this matter, therefore, the Associate Synod, meeting here, may humbly adore, (1.) The justice of God, in rebuking them for their sin and fault, in neglecting to exclude such members from voicing with them in this affair; and his righteousness, in ordering such a rupture, and suffering these Brethren to be, in his holy hand, the rod of his indignation against us. And yet, (2.) We may see and adore his mercy, in ordering matters so, that in this step of voting the decision to be no term of communion, it was rendered valid by their stepping aside so disorderly, and excluding themselves from voicing therein; which is owing not unto us, but only to the holy providence, and merciful interposition of God; and by their separating themselves from us, have rendered our deed about this affair, the more valid, lawful, and agreeable to the foresaid rule of that famous Assembly 1639 and our procedure, I hope, the more pleasant and peaceful whereas, their pursuit of that dividing question so violently, made our meetings for many days full of disorder and confusion. On these accounts we ought to magnify both the holiness and goodness of our God, and to sing of mercy and judg ment; for, when our feet slipped his mercy held us up. : 10. I add another sinful spring of our temple-desolation which God hath permitted; for, it is especially temple-provocation that brings on temple-desolation, and that is, not only our secret sins, in tampering with temptations to break our solemn vows and engagements in many respects; particularly by withdrawing that heart-love that ought to have been kept burning to |