of the once famous churches of Leffer Afia. Our Bleffed Lord, who is the Amen, the faithful and true Witnefs, charges them, in the verfe immediately preceding our text, with this indifferent fpirit: "I "know thy works," fays he, " that thou art neither "cold nor hot." They had taken upon them the profeffion of Chriftianity; they owned the truths and laws of Chrift, and the obligations refulting from them; and fo they were not abfolutely cold. But, on the other hand, there was no fpirit in their religion, no vital influence animating their hearts. Their princi-ples were not lively and active. They did not behave as those who are in earneft in what they profefs. In a word, they did not love Chrift in an eminent degree, and, of confequence, were deftitute of that warmth and vigour, which characterife his difciples. In the following part of the verfe, our Lord declares his dif-approbation of this temper of mind; "I would," fays: he," thou wert cold or hot." As if he had faid, you would act more confiftently with yourselves, and it would be more for my honour, if either you would entirely quit your Chriftian profeffion, or be more in earneft in the practice of all Chriftian duties.

And then, in the text, he expreffes his difpleasure: at their indifference in ftronger terms, and threatensthem with utter rejection:" So then, because thou "art lukewarm, and neither cold nor hot, I will spue "thee out of my mouth." The metaphorical lan-guage employed on this occafion, is strongly expressive of God's hatred against indifference in religious matters, and conveys an awful threatening of the punishment which he will inflict on men of this character.

This unconcerned and indifferent fpirit, then, the true character of formal profeffors, who never engaged themfelves heartily in the ways of God, is a fpirit: which he hates. And this fpirit, being evidently too much indulged by us at prefent, I'fhall endeavour, by the Divine affiftance, to lay before you its nature and S.3 confequences,

confequences, by pointing out to you, Firf, Some diftinguishing characteristics of those who are indifferent and careless in their religious profeffion, from which you may know whether you belong to this class of men. Secondly, The caufes of this indifference in religion; and, Lafly, The import of the threatening in the text, as an argument to alarm your fears, and excite you to greater warmth and activity in the fervice of God.

I. I begin, then, with briefly pointing out to you, fome distinguishing characteristics of those, who may justly be denominated, indifferent in their religious profeffion.

1. Men of this character, are those who have a name to live, and yet are dead; who have too much religion to be esteemed carnal, and too little to be truly fpiritual; a generation that has too much worldly wisdom to venture much, and yet are fo foolish as to lose all. They are unwilling to forfake truth altogether, and still more fo to exert themselves with diligence in following it. The form of godliness they affect as an honour; the power of it they esteem a burden.

They are divided in their hearts and affections between God and the world. Like the Ifraelites in the days of Ahab, they halt betwixt two, as if uncertain which to follow. Nay, they would fain ferve both God and Mammon; though it be true, that these two mafters are contrary to each other, and that therefore it is impoffible to ferve the one, without abandoning the other.

2. Those alfo are indifferent in religion, who fecretly indulge, and fhelter any beloved luft and finful paffion under the covert of a profeffion, or allow themfelves to practise them in their lives. A fincere regard to the glory of God, and the interefts of religion, operates on every part of the conduct. It influences the heart, and inclines us to facrifice every licentious defire.

defire. There are men, on the other hand, who, while they with to ferve God, have yet a fecret referve for the gratification of fome favourite luft. They are convinced of the propriety of being religious, but this conviction has an imperfect influence on their conduct. Like Naaman the Syrian, they are willing to pay homage to God, while, at the fame time, they would gladly indulge in any fecret fin, to which they happen to be devoted: "Thy fervant," faid Naaman to Elifha," will henceforth offer neither burnt-offering nor facrifice unto other gods, but unto the "Lord. In this thing the Lord pardon thy fer44 vant, that when my mafter goeth into the house "of Rimmon to worship there, and he leaneth on my hand, and I bow myfelf in the house of Rimmon: when I bow down myself in the houfe of Rimmon, the Lord pardon thy fervant in this thing (a)." And yet this fecret fin, which they perhaps confider as of little importance, like a worm at the root of a plant, will make them die, and wither at laft. The genuine love of God, teaches us to hate every evil and wicked work, to lay aside every weight, and the fin which most eafily befets us; and the perfon who difcovers indifference in one point, may be justly said to be indifferent to the glory of God, and to offend in all. 3. and lastly, Those also are indifferent profeffors, who have no hearty concern for the interefts of Christ's kingdom, and the falvation of others. Give them but enough of this world; let their corn and wine abound, and it is of equal importance to them, whether religion profper or decline. They mind not the afflictions of Jofeph; they have no fympathy with thofe that fuffer; nor do they mourn for the ark of God when it is in danger. Like Gallio, or rather of a worse temper; they care for none of those things; and, like thofe in the parable, go their ways, one to his farm, and another to his merchandize. In a word, they are of a narrow, selfish, contracted spirit; and, provided

(a) 2 Kings v. 17, 18,

provided things go well with themfelves, in their private worldly concerns, they dwell at eafe in Zion, and feek not the things that are Chrift's.

Thefe, then, are the diftinguishing characters of fuch as are indifferent in religion; the fymptoms of that deadly difeafe, which the great Phyfician of fouls condemns in the church of Laodicea; and for which, he threatens them with his highest displeasure. I now proceed,

II. To point out to you, the causes that, concur in producing this indifferent fpirit.

1. Indifference in religion, often flows from too great love to the world. "Demas hath forfaken "us," fays the apostle, "having loved this prefent world." If any man," fays John, "love the world, "the love of the Father is not in him ;" and where there is no love to God, there can be no zeal for his glory. It is no wonder, that thofe, whofe hearts are devoted to this world, and who have no firm and fteady faith of a better, fhould be indifferent as to the matters of God; for thefe, as I before obferved to you, are two masters, whofe interefts and commands are fo abfolutely incompatible, that it is impoffible to ferve both. This is beautifully illuftrated by our Saviour, in the parable of the marriage fupper: "When the fervant came to call them that were bid"den, they all, with one confent, began to make ex"cufe: one had bought a piece of ground, and " he must needs go and fee it; another had bought "five yoke of oxen, and he must go to prove them; " and the third had married a wife, and therefore "could not come (b)." Thus, the pleafures of the world on the one hand, and the profits of it on the other, occupy the minds of men, and render them carelefs and indifferent about religion: For, while their affections are thus deeply engaged in the purfuit

(b) Luke xiv..

fuit of earthly and fenfible objects, they have neither esteem nor inclination for the things that concern the glory of Chrift, and their own falvation. For the truth of this, may I not appeal to the experience of many of you? Do you not find, for inftance, that the love and cares of the world diftract your mind, when you are engaged in the duties of religious worfhip, and render you liftlefs and inattentive to the fpiritual performance of them? Nay, do you not find, when your time, your zeal, and activity, are chiefly employed about the things of this world; when you are moft folicitous in making provifion for the flesh, either to fulfil the lufts of it, or, with the rich man in the parable, to have goods to lay up for many years, that then you are moft indifferent and carelefs, in the discharge of your duty to God? Beware then, left the pleasures and pursuits of this world, divert your minds from the one thing needful, and make you careless and unconcerned about it.

2. Indifference, in matters of religion, proceeds often from felf-conceit; a proud, overweening opinion of our own merit and fufficiency. This, we find, our bleffed Lord affigns as one caufe of it in the church of Laodicea. They boafted that they were rich, and increased with goods, and had need of nothing;. while, in the mean time, they were wretched, and miferable, and poor, and blind, and naked. They were contented with the improvement they had made, and confidered higher attainments as impoffible or unneceffary. And this, indeed, is a natural effect of pride and felf-conceit. For, when perfons have a high opinion of themselves, of their own merit and abilities, it lulls them into a state of spiritual ease and fatal fecurity; they are carelefs of their duty, and unwatchful against fin. If you remind them of their danger, and warn them to fly from the wrath to come; if you tell them of their need of Chrift, and put them upon applying in good carneft to him for

wifdom