in communion with God and the consolations of the Holy Spirit. Even if poor in this world, he commonly engages the cordial affection of some valued friends, whose society and attention solace the eve of life. Bodily pains and the loss of relatives are rendered tolerable, by the exercise of faith and humble resignation: while the near approach of death, and the prospect of heavenly joys reconcile his mind to transient sorrows and separations. Past experience of the Lord's faithfulness and mercy inspires gratitude and confidence; which are rather increased than impaired by the consciousness of his own unworthiness." His outward man decayeth; but the inward man is renewed day by day. Consolation often abounds when flesh and heart are failing. Thus he meets death with composure: and then enters on that fulness of joy, which is at the Lord's right hand for evermore. And is not godliness with contentment great gain?

When the lovers of this present world are silenced, in respect of these reasons for desiring increasing wealth, they excuse their conduct by pleading their families: and doubtless we ought to endeavour, that our children may be provided for, and enabled to maintain themselves, when we shall be taken from them.—But the desire of advancing them, much above our own station in the community, is injurious to them, both in respect to their temporal comfort, their character for prudence and good behaviour, and the interests of their immortal souls. How can any one greatly labour to enrich his children, if he do not himself idolize riches? How can he vindicate such an attempt, who believes the words of Christ: "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." But a pious education, an edifying example, many fervent prayers offered by religious parents for their children and with them, and the little spared from superfluous expences to relieve the indigent, constitute a treasure of superior value: while habits of industry and frugality, the result of right principles, will, by the blessing of God, be far more advantageous than ungodly riches, inherited with the incumbrance of the crimes with which they have been acquired.

Neither can wealth enable a man to be useful to his friends and relatives, in any way or degree, that may be compared to the advantages derived from godliness. To be capable of conversing in a pious and prudent manner with our acquaintance; of exhibiting religion before them in an amiable example; of recommending them to the Lord in our daily supplications; and of using divers means to render them wise unto salvation; when accompanied with uniform endeavours to serve them in their temporal concerns, will render us far greater blessings to them than superior affluence could do. And though men flatter themselves with the imagination, that they shall do much good, when they are grown rich: yet supposing the best, which rarely happens, the most liberal use of ungodly wealth, seldom compensates the effect of corrupt principles and a bad example thus varnished over. On the other hand, the godly man, however poor, is a light in his neighbourhood, and the salt of the earth. He restrains the vicious, encourages the drooping, promotes piety and righteousness, professes and adorns the gospel, and in all respects is a blessing to every village, city, or nation in which he resides. The Lord preserved all who sailed with Paul, in answer to his prayers: ten righteous persons would have preserved Sodom: and the Scripture fully warrants me to say, that our national preservation hitherto is vouchsafed in answer to the prayers, and for the sake of the pious remnant among us. In all respects, and in every view, “ Godliness with contentment is great gain," yea the greatest of gains; "It is profitable for all things; having the promise of this life, and of that which is to come."

III. Then let us conclude with some practical instructions. Many young persons being brought in the way of religion, think that godliness may be very proper in old age, as at that time of life people have little to do, and have no relish for juvenile pleasures. They perhaps allow

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that it will sometime be needful for them also: but they wish to defer the distasteful task to a more convenient opportunity. In the meanwhile, they purpose making a trial of the world; being determined not to believe that all is vanity and vexation, unless convinced by experience. The opinion, therefore, that religion is irksome and joyless, proves in this case a most fatal delusion of Satan. All desire present satisfaction; and few are willing to forego it for a distant and invisible felicity. Hence arises a procrastination that generally proves fatal. But could we convince men that genuine piety would best promote their present satisfaction, one great obstruction to the gospel would be removed. You, my young friends, have doubtless found already, that disappointment and disgust often succeed to sanguine expectation: be persuaded therefore, we earnestly entreat you, to regard those, who have dearly bought their experience, when they declare that this will more and more be the case, as long as you seek that happiness in the world, which can only be found in God and religion. "Come" then, "taste and see, how gracious the Lord is; and how blessed they are that trust in him." Make a fair trial, whether peace of conscience, and joy in God, be not preferable to turbulent mirth, with an aching heart and bitter remorse.

But are not religious people often melancholy and uncomfortable? No doubt many who speak about religion, and live at open war with their convictions, are very miserable. Others, taking up distorted views of truth, and prematurely or disproportionately studying matters too deep for them, disquiet their minds, and cast a gloom over their piety: while negligence, unwatchfulness, evil tempers, or cleaving to worldly objects, will render those uneasy, who fear God or have any tenderness of conscience. But these effects arise not from, godliness, but from the want of it; and they would vanish, were the Scriptures more implicitly believed and obeyed. We ought therefore to infer from these things, that we should carefully compare our religion with the word of God; and pray without ceasing, that we may be enabled to have our conversation as it becometh the gospel of Christ.

Perhaps some of you, who have neglected godliness, meet with continual disapointment in your worldly pursuits. Does not the Lord then say to you, "Wherefore do you spend your money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me-hear, and your soul shall live?" Few of the numerous candidates for wealth, honour, or power, are successful: and the most assiduous application has only the probability of success; but the unfailing word of God insures the blessing to all that seek his kingdom and righteousness in the first place, and in the way which he hath prescribed.

Are any of you who trust that you possess godliness, oppressed by poverty, sickness, or trouble? Seek after contentment, my brethen: seek divine peace and consolations with redoubled earnestness; and strive to serve God cheerfully in the humble duties of your station. Watch against envy and covetousness, and a repining disposition. Learn to pity such as have wealth without godliness, and to pray for them; and be very cautious what measures you adopt to mend your outward circumstances: " for they that will be rich fall into temptation, and into divers foolish and hurtful lusts which drown men in destruction and perdition,' -or "pierce them through with many sorrows." 1 Tim. vi. 9, 10.

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Finally, let the rich remember that they are only stewards, and entrusted with wealth for the benefit of others. Let me charge you then, my brethren of superior degree, that "you trust not in uncertain riches, but in the living God." That you be "rich in good works, ready to distribute, and glad to communicate; that you do good to all men, especially to the household of faith." Fear above all things having your portion in this life and remember, that of all your possessions, nothing is your own, but godliness with contentment, and such things as accompany salvation. All else will soon be left behind. Happy then are they, and they only, who have chosen the good part that shall never be taken from them.

SERMON XI.

CHARACTER AND CRIMINALITY OF LUKEWARMNESS IN RELIGION.

REVELATION, III. 15, 16.

I know thy works, that thou art neither cold nor hot. I would thou wert cold or hot; so then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

THIS chapter, and that which precedes it, contain a message from our blessed Saviour to each of the seven churches in Asia; which, in one part or another, suit the state and character of all Christian churches whatever. As therefore they were intended for the use of other ages and nations, it is added at the close of each," He that hath an ear, let him hear what the Spirit saith unto the churches."

The message to the Laodiceans differs materially from all the rest; for the professed Christians in that city had degenerated far more than any of the others. They were become lukewarm, yet proud of their imagined proficiency and the reproofs, warnings, and counsels of our Lord were adapted to this peculiarity of character and conduct.

We know that lukewarm water is exceedingly disagreeable: the stomach recoils at it, and we spit it out with loathing. Thus Christ declared that he would cast off the church of Laodicea with disdain and abhorrence. There might, however, be some individuals of a better character, though probably infected with the same disease: and others might be brought to repentance. For the sake of these, therefore, the message was sent they were warned, rebuked, instructed, counselled, and encouraged; and we may hope that many derived special benefit. Yet the church at large seems to have degenerated more and more so that, while those churches, which our Lord mentioned with approbation, continue in some poor remains to this very day, there has not for a long time been a single professed Christian at Laodicea!

Many commentators have thought, that these epistles are prophetical of seven distinct periods in the history of the church: but there seems no sufficient ground for this opinion. If, however, such an interpretation should be admitted, it must be feared, that this to Laodicea is descriptive of the present times; for we are unquestionably fallen very much into the same spirit. In prosecuting the subject, I purpose,

I. To describe the nature and symptoms of lukewarmness.

II. To explain the grounds of that decided abhorrence of it, which Christ expresses.

III. To add something by way of solemn warning and particular applica

tion.

I. Let us consider the nature and symptoms of lukewarmness, both in collective bodies, and individuals professing Christianity.

It may here be proper to premise one observation, to prevent mistakes. When our advantages, opportunities, and obligations are duly considered, we may all be justly charged with comparative lukewarmness; and the more

we become acquainted with ourselves, and experience the power of divine truth upon the heart, the keener will be our sensibility, and the deeper our abasement on this account. But this case is totally distinct from that of the allowed, and self-sufficient lukewarmness of the Laodiceans. Such characters alone, however, are immediately intended in our present inquiry: and it would be a very undesirable effect, if any humble believer, who longs to live more zealously devoted to the glory of God, should be discouraged by it; because he finds by experience, he "cannot do the things that he would." The disease of which we speak is only found in the church and where some profession of religion is made: The irreligious world is not lukewarm. Persons of this description may say, we make no pretensions to piety or sanctity; we seldom think about religion; it is a subject that never gives us any concern.' Then indeed you are not chargeable with lukewarmness; you are clear of that crime: but if you pretend to no religion, what do you pretend to? Do you profess yourselves children of disobedience and of wrath, and heirs of hell? Is this your meaning, your character, or prospect? Whatever you may suppose, these things alone belong to those who avow that they disregard God and religion.

But leaving such men to their own reflections, we observe that lukewarmness pre-supposes the form and appearance of a church; and that possibly, neither very erroneous in doctrine nor corrupt in morals. In like manner the lukewarm individual may retain the form of sound doctrine, avoid gross vices, and continue in communion with some Christian society: he may even manage so well, that no specific charge can be substantiated against him; no foul spot be visible in his character; no proof brought that he has renounced his profession. He may observe in some measure all the forms of godliness; but he wants the spirit, life, and activity of religion. We cannot say that he is dead: yet he resembles a wounded man, for whom great fears are entertained, even while symptoms of life seem discernible.

Ministers, who are conversant with the state of their flocks, generally class people according to their apparent characters in their private judgment of them. Some are evidently in the broad way: others are thought more promising; at least they desire to be so esteemed. But among some favourable tokens, many things appear very exceptionable: we would hope the best; but "what meaneth this bleating of the sheep, and lowing of the oxen that we hear?" Something criminal or suspicious is observable in the shop or in the family; some duty is evidently neglected, or slightly performed; and this damps our fond expectations concerning them. Others are not wholly irreligious, nor is there any remarkable blemish in their conduct; but they are neither cold nor hot: they do not appear serious, active, or zealous; and therefore we grieve over them, and stand in doubt as to the event of their professsion. But there are some of another description, who are our hope, and joy, and crown of rejoicing: may God exceedingly increase the number of them!These are the ornament and credit of the gospel; from them the light shines with efficacious splendour: and their bright example, with the energy of their influence and fruitfulness, counteracts the pernicious tendency of loose profession, to wound the interests of truth, and retard its progress.

But let us enumerate some particulars, in which lukewarmness especially discovers itself. This may be observed in the conduct of professors, as to the ordinances of public worship, and all the means of grace. The lively Christian says, "I was glad when they said unto me, let us go into the house of the Lord." "O God, thou art my God, early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land where no water is: to see thy power and glory, as I have seen thee in the sanctuary: because thy loving kindness is better than life, my lips shall praise thee.' Hence you see him anticipating the opportunity of waiting upon God, as a man expects any season of pleasure and delight; and making preparation lest any thing should deprive him of the satisfaction he expects.

He suffers not a trivial hindrance to prevent his attendance on religious duties; and if he cannot break through intervening obstructions, he finds it difficult to bring his mind into a due resignation to the divine will. He does not inquire how often he is bound to attend at the house of God: but rather rejoices when opportunity offers on any day, which he can embrace consistently with other duties.

On the contrary, the lukewarm come reluctantly to the ordinances of divine worship; and are secretly pleased, when an excuse, deemed sufficient, is suggested for absenting themselves.-A visit or an invitation from a friend, some trivial business, a slight indisposition, or the inconvenience of unfavourable weather, are no unwelcome hindrances to their attendance at the house of God. The same also is observable in respect of the Lord's Supper, in which the lively Christian delights to commemorate the Redeemer's love, unless his mind has entertained some misconception about it. But such frivolous excuses, as keep the lukewarm from public worship, operate still more effectually, in leading him to absent himself from the Lord's table: unless it be a convenient part of that form, by which he maintains his credit, and quiets his conscience; for in other respects he regards it as a matter of indifference.

We may further observe, that lukewarm persons commonly consider the sermon as the principal object, and think little of joining with reverence and fervency in other parts of divine service. They commonly therefore come late to the places of worship, and disturb the devotions of such as are more zealous. They are also ready to say to ministers, "speak to us smooth things," discourse on soothing and consolatory topics; avoid awful and distinguishing subjects, and do not offend the audience with plain dealing.' Such persons are peculiarly attentive to the manner, the voice, and delivery of the preacher; if these be graceful and suited to their taste, they are more easily satisfied in other respects. Above all, they recommend brevity, Let the sermon be short, the prayer short, and make haste to dismiss us.' For they are soon weary of an employment, so little congenial to their prevailing disposition. They attend from custom, or amusement, or to pacify conscience; they delight not in the sacred service, and are reluctant to be "detained before the Lord." 1 Sam. xxi. 7.

But if this be the case as to public worship, what can be expected in respect of family religion? If this be not totally neglected, it is very superficially and irregularly conducted. Business, engagements, amusements, or visitants, easily induce the lukewarm to omit it entirely; or it is hurried over at an unseasonable hour, when perhaps several of the family are half asleep. Thus the souls of children and domestics are neglected: and every person of discernment and observation must be convinced, that, according to all human probability, the religion of such professors, whatever it be, will die with them. Indeed the families of the lukewarm have few advantages above those of the irreligious: while they are led to believe, that an evangelical creed will suffice to bring a worldly man to heavenly felicity.

Some of the puritan divines have observed, that 'apostacy begins in the ▾ closet and the same may certainly be said concerning lukewarmness: for even when our hearts are truly engaged in religion, we find it difficult to maintain habitual fervour and devotion in secret duties. It is therefore obvious to conclude, that they who are cold and formal in public and family worship, must be still more remiss in private. This, however, falls not under observation, but the lukewarm cannot but be conscious of it. Indeed the grand difficulty of the Christian course, consists in duly attending to selfexamination, meditation, and secret devotion: our sharpest conflicts with Satan and our own hearts will generally be about these duties. While matters go well with us in this respect, we shall be carried through trials and services with comfort and advantage; but when we grow negligent in secret, our public conduct will after a time be less respectable and edifying. Yea, this is as it were the pulse of the soul, by which we may best judge whether it