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 persons, 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 old 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's course consists in duly attending to self-examination, meditation, and secret devotion our sharpest conflicts with Satan and our own hearts will generally be about these duties. While all goes 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. This is, as it were, the pulse of the soul, by which we may best judge whether it be healthy or otherwise. So tha the difference between a lukewarm and a

zealous Christian must here be peculiarly observable to a man's own conscience.

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The two characters may also be discriminated by the company which they prefer. Business or incidental circumstances may carry the most zealous believer into the society of worldly men ; but he goes among them from a sense of duty; he is out of his element and bears a cross all the while ; and he feels a quick sensibility and a watchful jealousy, lest he should disgrace his profession, or sustain detriment from so incongenial an association. When the necessity ceases, he consequently returns to the society of pious persons; and he habitually says with David, "I am a com"panion of all them that fear thee, and keep thy precepts." But the lukewarm finds numerous pretences for visiting and loitering among ungodly associates, and for joining in some of their vain amusements, Their profane conversation or frivolous behaviour do not render him very uneasy and it happens unfortunately that he has some objection against every one of his acquaintance who is strictly religious. This man, though pious, is uncourtly or unpleasant in his demeanour; the other, on a certain occasion, said an impertinent thing; and the third hath given just cause of offence. Thus men of this character excuse themselves to their own consciences, as well as to others, while they separate from the company of religious people: and consequently they more and more approximate to the spirit and maxims of their chosen companions. They yield to solicitation in one instance, and then say, ' What harm in this?' They go a little further, and urge the

same excuse. They plead for conformity to the world in one thing after another, till almost every trace of distinction vanishes; and then they regard it as a mark of a liberal mind to maintain no singularities, and not to thwart the humour of the company: till at length they often come within the immediate attraction of the whirlpool, and are swallowed up beyond recovery!

The lukewarm professor reverses likewise the maxims of the gospel, in the pursuit and use of worldly things. He first seeks prosperity or indulgence; and vainly hopes that "the kingdom of "God and his righteousness will be added to him," without any peculiar concern or exertion. If he can maintain a hope that he is safe; he has no regard for the honour of God, the interests of the gospel, the salvation of souls, or advancement in holiness. In order to maintain his confidence, he looks perhaps to some past experience of the power, which divine truth had on his heart and conscience this he concluded at the time to be conversion, and he still endeavours to satisfy himself in the same manner; abusing some important doctrines of the gospel to support his hope, notwithstanding his present conduct. If spoken to on this subject, he feels, and probably expresses, great displeasure; but in other respects he is destitute of sensibility. But the zealous Christian is very suspicious of himself, and bears patiently to have the ground of his confidence investigated, He is ready to say on such occasions, 'Have I not 'said or done something, which counteracts my ' earnest desire to glorify God my Saviour, and ' to recommend his gospel to my fellow sinners?

'Have I not been betrayed into evil tempers or inexpedient indulgences, which may give others • an unfavourable opinion of my religious principles? Have I not mis-spent my time, and neglected to improve my talents? Have I avoided 'the appearance of evil, and taken care that my good should not be evil spoken of?" These are constant subjects of self-examination and sources of humiliation to the zealous Christian, of which the lukewarm know scarcely any thing: for they seldom think of our Lord's words, "Herein is my "Father glorified, that ye bear much fruit; so "shall ye be my disciples."

It might be supposed that persons, so deficient as to the grand essentials of Christianity, could not enjoy much comfort in religion; yet they frequently exhibit the appearance of high assurance and abundant consolations: for every good thing may be counterfeited. There are ways, by which men may conceal their lukewarmness even from themselves; and acquire a kind of intoxicating self-complacency. A man may be very zealous for some appendages of religion, while extremely languid about religion itself. He may contend earnestly for certain doctrines, or for some peculiarities of discipline and church government; and defend his sentiments with great ability and fervour. His boasting, reviling, and bitterness, are indeed additional proofs that he is little acquainted with genuine Christianity: yet the ardent zeal which he feels and expresses in the cause, as he supposes, of truth enables him to conceal his real character from himself.

There are however, some who deceive them

selves in an opposite manner. They call their luke-warmness candour: they contend for no doc-. trine or peculiarity, and this is moderation in their use of the word. Every sentiment is with them a matter of indifference: they allow every man without disturbance to hold his own opinion; hoping that all, or most of them, will be found right at the last; this they call charity, the principal grace of Christianity!-But in fact such men do not value the truth: and they impose on themselves by fair pretexts; while they prefer ease, credit, and interest to the glory of God and the cause of the gospel. The spirit of persecution is, in these lands, exceedingly abated, for which we have reason to bless God: but it may be questioned, whether this affected and idolized indifference about divine truth be not an evil of almost equal enormity. This fashionable way of thinking dignifies "lukewarmness" with the name of candour, secures it from censure, and teaches a man to be a Christian without offending the bitterest enemies of Christianity! But are not such men "ashamed "of Christ and his words," in this corrupt and evil generation? And will not he be "ashamed of them," when he shall come in glory to judge the quick and dead?

Rashness and imprudence are often manifested in "contending for the truth once delivered to the "saints:" but shall we on this account be silent and satisfied, when Christianity or its leading doctrines are denied and vilified? Is there no profession of the name and doctrine of Christ required from his disciples? Are the peculiar instructions of revelation become matters of no consequence