REASONS

First, to the Word. Neglecting to come and attend on the preaching of the word, both on the Lord’s day, and on week days, in these places where such exercises are on these days.

1. Not coming to the preaching of the word for the right end, viz. to find communion with Christ, and a taste of his goodness and excellency, and to be built up in the most holy faith; but either out of custom, or to eschew censures, or to satisfy and hold off the challenges of a natural conscience, or some bye respect, and not preparing the heart beforehand in secret, to come with godly fear and reverence, humility, spiritual hungering and thirsting after the kingdom of God and the righteousness thereof, and desiring as new-born babes the sincere milk of the word, to grow thereby.

2. That when the people are at the preaching of the word, besides great carelessness, overliness, sleeping, wandering of the heart, and inadvertency to what is preached, the word is not heard as an ordinance and mean appointed of God to work upon, and carry in grace and comfort unto the heart; but is only regarded as other discourses proceeding from men’s ability and parts, and is accordingly esteemed by the most part; or at most, is only made use of as a mean of informing the judgment.

3. That in the preaching of the word, neither do ministers speak the same as the oracles of God; not remembering themselves to be the ambassadors of Christ, speaking in God’s stead. Nor do the people present themselves in so immediate a way before God himself, as to receive the word, not as the word of man, but as the true word of God. Whence it cometh to pass, that there is little trembling at the word, and so little rejoicing in it.

4. That people, in the hearing of the word, content themselves with man’s teaching, and do not, in the conviction of their own blindness, and utter inability in themselves to perceive the things of the Spirit, and of the insufficiency of the outward means without God’s immediate work therewith upon the heart, employ himself to teach them inwardly, by his Spirit joining with the outward means, according to the promise of the covenant, “They shall be all taught of God.” Whence it cometh to pass, that there is so much preaching and so little profiting; so much learning, and so little speedcoming in the knowledge of God.

5. The not mixing of the word preached with faith, while as in the hearing thereof, even these who seem to give most heed thereunto, do, for the most part, rather employ the judgment, to consider and judge of the pertinency, coherence, the way of uttering of the doctrine delivered; or, in a mere speculative way, to apprehend the matter and truth of what is spoken; than they do labour, with the heart, to close with, embrace, and apply to themselves, the truth preached.

6. No care to lay up, and hide the words of Christ in the heart, to remember the same for use-making, but letting them slip and run through; which the apostle accounteth a neglecting of the great salvation of God, (Heb. ii. 1, 3.) Nor employing the Spirit to bring the word that hath been heard, but forgotten, to remembrance. Not making conscience to confer on the word preached, and to whet it one upon another. Not taking pains, nor delighting in it in private, to read, and meditate on it.

II. In relation to the Sacraments. And first in general and common: not making use of them as seals of the covenant of grace, and promises thereof, made to us in Christ; but laying all the weight of confidence upon themselves, and being content with the deed done, which was the ordinary sin of the Jews in the use of the circumcision, and other rites and ceremonies of the law, so often charged upon them in Scripture. Then, particularly,

In Baptism. 1. In parents bringing their children thereunto, either out of mere fashion and custom, as merely to have a difference put between them and unchristianed people, or in effect as unto a mere ceremony; and not from any sense that they are unclean from unclean, born dead in sins, and children of wrath of themselves defiled with original guilt and corruption, nor from

a desire that they may be spiritually regenerated, incorporated unto Christ, to be made partakers of the virtue of his death and resurrection, to be washed from their filthiness in the blood of Christ, and so get interest in the covenant of grace, and promises thereof, sealed up unto them. 2. Not setting themselves in the administration of this sacrament, to consider and prize the free love and grace of God, which hath prevented us, and our seed, in providing such a fountain for sin and uncleanness, Christ making such a covenant with us, so well ordered in all things and sure, preventing us and our seed with the seal thereof; nor to apply the covenant, and the promises thereof, for ourselves and our seed, and this sacrament as the seal of the same. 3. The great and evident slighting of the administration of the sacrament, while as few in the congregation joineth therein, either for their own edification, or to hold up the baptized to God, that he might bless his own ordinance to them, and receive them in amongst his children in Christ; and many withdraw themselves from the administration thereof, as if it did not concern them, and only the minister and presenter were to be actors in it. 4. Parents not making conscience to make known unto their children, when they come to years of capacity, their baptism, the ends and use thereof, and the obligation thereby lying upon them as consecrated to Christ. 5. The not making use of this sacrament all along the course of our life, for renewing and strengthening our comfort, in the faith and assurance of our regeneration and adoption, and of our interest in God, as our God and Father in Christ; and for strengthening, through Christ, our resolutions and endeavours of mortification, and newness of life: which is a great despising of this ordinance.

In the Lord’s Supper. 1. The great profanation thereof, by the coming, and admitting thereunto, of many gross ignorants, who cannot discern the Lord’s body, nor know how to examine themselves; many profane ones, godless livers, without the worship of God in private; and in many places, all sorts of persons promiscuously, without making a difference between the precious and the vile; whereby the blood of Christ is much profaned, (although the constitutions of our kirk, were they well observed, doth sufficiently guard against these evils,) which no doubt is one of the main sins, for which God hath been provoked to suffer so much of our blood to be shed. See 1 Cor. xi. 30.

1. The little or no care or pains that is taken for preparation to so high and holy an ordinance, wherein we are called to the nearest and most familiar communion with Christ, that is here upon earth: Most part contenting themselves giving their presence at a preparation sermon; many not making conscience of so much as this: Very few separating themselves as is needful, to examine themselves; that, being sensible of their guiltiness, spiritual inlacks

&c. they might come with humble, broken, and contrite spirits, with spiritual hunger and thirst for Christ crucified, and sincere purposes of heart, to forsake their former sinful courses, and to renew their covenant with God, in the strength of Christ’s grace.

1. The great and lamentable blockishness of the most part, in the participation of this ordinance, who, may be, have some kind of amazement at the solemnities thereof, but do no ways therein exercise themselves, in remembering the Lord’s death till he come again, to apply the same to themselves, for peace with God, and mortifying the body of sin, for working deep repentance, and gospel-sorrow for sin, and getting the love of Christ more kindled in them, and their hearts enlarged with greater thankfulness toward him who loved us, and gave himself for us. And on the other hand, the great heartless sinful dejection of many sensible souls, who at no time are readier to be plunged in legal heaviness, and feeding as it were on gall and wormwood, than at this ordinance; wherein they ought to be most rejoicing through faith on the propitiation in the death of Christ, so familiarly set forth therein to them.

2. That the time and occasion of this sacrament, is used by the most part, only for some outward restraint of grosser sins, for a day or two before and after; but, all such goodness being as a morning cloud, no constancy nor real reformation: but presently turning to wonted, natural, worldly, and carnal courses: Notwithstanding renewed remembering of the death of Christ, and profession of renewing covenants with God.

III. In relation to the ordinance of Discipline.

1. Much partiality in the administration thereof, with respect of persons, and according to affection: Which appeareth in that, while as offences and scandals in meaner persons are taken notice of, challenged, and censured; there is not the like Christian freedom, faithfulness, and zeal used toward such as are more eminent for wealth, place, or dignity in the world.

2. Want of a spirit of meekness sometimes, in the administration thereof; whereby men, if God peradventure would give them repentance, might be recovered out of the snares of Satan. And, on the other hand, want of zeal oftentimes, to save others with fear, plucking them out of the fire.

3. Much vilifying, contemning of the censures and exercises of discipline, yea, hating thereof, and the officers of the kirk for it.

4. Not making use of it as a spiritual medicine and means of salvation, but as a mere punishment; which as it is in itself a misapprehension and abuse of this ordinance; so is (no doubt) the cause of so much impatience and indignation against it in people, and of so much inequality and mixture of selfish affection in the administration thereof.

5. The great formality that is everywhere in the use thereof, while as, so be it that persons under censure continue out their set time and days of censure, little care or respect is had of the effects, for which it was instituted, to wit, humiliation of heart and godly sorrow, bringing forth repentance not to be repented of; which maketh the administration thereof to look too like the way of popish penance.

IV. In relation to prayer: 1. Great neglect thereof by most part of persons and families, throughout the land, in private and secret.

1. Many more eminent persons in the world, accounting the performance thereof in their families (although this be incumbent to them by their place and station) a disparagement; and therefore turning it over upon others, as a service below them.

2. In the public prayers of the kirk, people lying by from joining therein, all along, with their spirits, which should be striving together with the minister, either muttering words of their own, or taking liberty to themselves to be idle in the work, and roving in their thoughts, as if the minister only were to be an actor in that service.

3. Not using this ordinance as a mean of communion with God, and of obtaining blessings from him, but using it merely as a duty, and many, as a matter of mere task. Whereof many may be convinced by this, that they do not make conscience, nor set themselves to observe what cometh of their prayers, how they are taken off their hand, what speed they have come, and what answer they get.

4. The little care that is had, either by ministers or others, to pray in the Spirit, or to employ the Spirit of grace and supplication for this service. The most part in their performances thereof too evidently acting merely their own memory, invention, wit, &c. and that oftentimes with apparent affectation.

V. Relating more immediately to Christ himself, and the free grace of God in him, which is the matter and object of the gospel: As,

1. Gross ignorance in the most part, and great shortcoming of the best, in the knowledge of Jesus Christ, his person, offices, his blessings and benefits, of the covenant of grace established in him, and the way of making use of Christ and the covenant of grace.

2. Undervaluing and misprizing of Christ, communion with him, and his spiritual graces and blessings: which appears most evidently, by the great neglect of the use of these means and exercises, public, private, and secret, wherein he offereth himself to be sought and found; the great wearying of them: greater willingness and readiness to bestow time and pains upon things worldly, even vanity and trifles, than on these: preferring the interests of

creatures to the interests of Christ, and not giving him the pre-eminence above all: by the readiness which appears in people, in times of trial, to comply with sinful courses to the prejudice of Christ’s cause, and the hazarding of their own peace with God; for maintaining their ease, temporary safety, and worldly commodities, rather than to deny themselves, take up their cross, and follow him.

1. Not receiving of Christ, nor making use of him as he is held forth in the gospel, in his fulness of grace; nor living by faith in him, more especially in not receiving, and making use of his free grace and imputed righteousness for justification, acceptation before God, and for peace of conscience: while as most part securely rest on mere outward church-privileges, may confide in their own moral honesty, performances, and duties; so going about to establish their own righteousness, and following duties this way, to make their peace and reconciliation thereby with God. And even the best professors do not so purely and entirely rest on his righteousness, as the Gospel requireth; as will appear by these things amongst many others; heartless fears, misbelief, scarring to apply Christ, and to make use of the promises: not rejoicing in Christ, and his propitiation with humility, when there is a discovery, challenges, and apprehensions of want, short-coming and failing of duties; which in effect is in a degree, and in part, an establishing our own righteousness, and not submitting to the righteousness of God. Not making use of Christ for sanctification, according to the promises of the covenant, and not acting in a way of dependence on him, in all the performances of our common Christian calling, and of particular lawful vocations, for direction, quickening, strength to mortify corruptions, to every duty, and to carry us through against discouragements, and temptations; but acting only, or most part, by the strength of our own wits, abilities, and pains.

In not making use of the mediation and intercession of Christ in approaching to the throne of grace, in prayers, supplications, and thanksgivings; (while as many do neglect prayer altogether) albeit they have some course of performance of this duty, yet know not what it is to put their prayers up to God, through the Mediator, though they may perhaps name his name; but do as that Uzziah, who would offer incense himself, neglecting the High Priest. And even believers themselves doth not directly, distinctly, and steadfastly, in their approaches to God, eye Christ, to offer all their service through him; nor do come with that humble boldness and full assurance of faith in God as a father, wherewith the intercession of Christ warranteth them to come, Heb. x. 19, 20, 21, 22.

1. Not walking as becometh the Gospel of Christ, in righteous-

ness, godliness, and sobriety: many notwithstanding their profession of the gospel, and claiming interest in Christ and his grace, yet living loose, prophane, godless, carnal, and earthly in their way; in effect, turning the grace of God unto wantonness and security, and taking liberty to sin, because grace doth abound. And even the best not so constrained with the love of Christ, to live to him who died for them; nor striving to keep the thoughts of the love of Christ, and the free grace of God in him, upon their hearts, so fresh and constant as they should be, to keep them watchful, tender, zealous, and enlarged for God, and his honour.

VI. In relation to the operations of the Spirit, whereof the Gospel is the ministration, and whereby it is made effectual: as,

1. Prophane mocking, miscalling, and misinterpreting the tender and accurate walking of the godly in the ways of God, as unnecessary and proud preciseness; and their spiritual exercises as fantasticalness, melancholy, or madness: which is a horrible sin, sib to that which is unpardonable; yet, very frequent amongst carnal and natural people.

2. The mere natural and moral way of living in a civil honesty, and sitting down contented therewith, of the most part of people; not labouring in their conversation to walk after the Spirit, i.e. upon spiritual principles, according to the spiritual rule (of God’s revealed will in his word) nor for spiritual ends, the honour of God, glory, and immortality.

3. Not observing and yielding unto the knockings of the Spirit, whereby Christ maketh tender to come into hearts, that he may sup with them, and they with him; resisting and quenching his motions, whereby he stirreth up to duties; stifling or putting by his challenges, whether in public or secret, which tend to repentance, humiliation, or withdrawing from sin; not being tender of his presence and consolations, to entertain the same; but grieving him, by misprizing them, refusing them; careless walking, in not attending on his direction and guiding, in giving way to known sinful thoughts, and lustings in a continued tract, although not growing up to a full accomplishing of them; and sometimes in giving way even to gross outbreakings, and in not watching against predominant corruptions, whereof even the best are much guilty.

4. Not delighting in, nor improving spiritual company and spiritual exercises.

VII. Of ministers, in relation to their preaching of the gospel: As,

1. Many not labouring to set forth the excellency of Christ, in his person, offices, and the unsearchable riches of his grace, the new covenant, and the way of living by faith in him; nor making this the main and chief theme and matter of their preaching, as did the apostle, 1 Cor. iii. 2.; 2 Cor. iv. 5.; Col. 1. 28. Nor preach-

ing other things with a relation to Christ; to wit, not preaching convictions, reproofs, discoveries of sin, and of short comings in duties and threatenings, to lead to Christ, to prize him the more highly, and to embrace him the more earnestly, especially for justification; and pressing duties in a mere legal way; not urging them, as by the authority of God’s commandments, so from the love of Christ, and the grace of the gospel; nor pointing and directing people to their furniture for them, in Christ: Oftentimes craving hard, but giving nothing wherewith to pay.

1. What they preach of Christ, and the matters of the gospel, not preaching the same in a gospel way: Whereof see 1 Cor. iii. from the beginning, at length.

2. Not commending, as they ought, neither their own work, whether of meditation, or delivery, nor their hearts to Christ, that he might give the increase; but going about the work, either altogether in their own strength, or much that way.

3. Often times not speaking, because they believe, and many not seeking for communion with Christ, in their own personal estate; and to feel the power of the word upon their own hearts, that they might speak so.

These branches of contemning and abusing of the gospel, are thought fit, for the better information of all, to be held forth at this time, as being most obvious: recommending withal to ministers, to apply themselves to make a more full and particular discovery thereof; as is not doubted but they will do, according to their wisdom and understanding in the gospel, and the experience they have by observation of their own hearts, and of the ways and consciences of people.