sloth, we shall never come unto the blessed end which we expect or look for. The oppositions and difficulties which we shall assuredly meet withal, from within and without, will not give way unto faint and languid endeavours. Nor will the holy God prostitute eternal rewards, unto those who have no more regard unto them, but to give up themselves unto sloth in their pursuit. Our course of obedience is called running in a race, and fighting as in a battle, and those who are vagos on such occasions, will never be crowned with victory. Wherefore, upon a due compliance with this caution, depends our present perseverance, and our future salvation. For,

Obs. 1. Spiritual sloth is ruinous of any profession, though otherwise never so hopeful. The apostle was persuaded of good things and such as accompany salvation, concerning these Hebrews; but yet, he lets them know, that if they intended to enjoy them, they must not be slothful. Sloth is a vicious affection, and one of the worst that the mind of man is subject unto. For where it takes place and is prevalent, there is no good principle or habit abiding. There is not any thing, any vice amongst men, that the heathen, who built their directions on the light of nature, and the observation of the ways of men in the world, do more severely give in cautions against. And indeed, it were easy to manifest, that nothing more increaseth the degeneracy of mankind, than this depraved affection, as being an in-let unto all sordid vices, and a perfect obstruction unto all virtuous and laudable enterprizes. But what shall he say, who comes after the king? Solomon hath so graphically described this affection, with its vile nature and ruinous effects, in sundry passages of the Proverbs, that nothing need or can be added thereunto. Besides, it is spiritual sloth only that we have occasion to speak unto.

First, Spiritual sloth is a habitual indisposition of mind to spiritual duties, in their proper time and season, arising from unbelief and carnal affections, producing a neglect of duties and dangers, remissness, carelessness or formality in attendance unto them, or the performance of them.' The beginning of it is prejudicing negligence, and the end of it is ruining security.

1. It is in general an indisposition and unreadiness of mind, and so opposed unto the entire principle of our spiritual warfare. Fervency in spirit, alacrity of mind, preparation with the whole armour of God; and therein, girding up the loins of our minds, endeavouring to cast off every weight, and the sin that doth so easily beset us; are required to be in us constantly in the course of our obedience. But this sloth is that which gives us an indisposition of mind in direct opposition unto hem all. So it is described, Prov. xxvi. 15. A person under

the power of this vicious distemper of mind, is indisposed to every duty, which makes them grievous unto him.

so.

2. When it comes to the height of it, it is habitual. There is no man but may be occasionally indisposed unto spiritual duties. The most healthy and athletic constitution is subject to the incursion of some distempers. Sometimes bodily infirmities may indispose us, sometimes present temptations may do Such was the indisposition which befel the disciples in the mount, Matt. xxvi. 40, 41. which yet was not without their sin, for which they were reproved by our Saviour. But where these things are occasional, when those occasions are endeavoured to be prevented or removed, persons overtaken with them may not be said to be absolutely slothful. There may be many actual faults, where there is not a habitual vice.

3. But there is this sloth in a dangerous degree,

1. When this is generally the frame of the mind, when it hath such an unreadiness unto holy duties, as that it either neglects them, or is cold and formal in the performance of them. This was the temper of Laodicea, Rev. iii. 15. She did enough outwardly to satisfy herself: but in such a way and manner as all that she did was disapproved by Christ, Lukewarmness is the soul and form of sloth.

2. When persons are generally uncompliant with such out, ward means, as they cannot but acknowledge do contain warning from this, and invitation unto another frame. So the spouse acknowledgeth, that it was "the voice of her beloved that. knocked, saying, Open to me my spouse, my love, my dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night," Cant. v. 2. Both the voice, and the love, and the long-waiting of Christ were manifest unto her, and she complies not with him, but makes her excuses, ver. 2, 3. And the sloth of persons will be reckoned in proportion unto the means of diligence which they do enjoy. Some may not be sleepy, worldly, careless, slothful, at as cheap a rate of guilt as others, though it be great in all.

3. When persons are as it were glad of such occasions as may justify and satisfy their minds, in the omissions of duties or opportunities for them. This casts off the duty prescribed unto us, Heb. xii. 1. which yet is indispensably necessary unto the attaining of the end of our faith. When men will not only readily embrace occasions offered unto them to divert them from duty, but will be apt to seek out and invent shifts, whereby they may, as they suppose, be excused from it, which corrupt nature is exceedingly prone to, they are under the power of this vicious habit. Especially is this so, when men are apt to approve of such reasons to this end, which being examined by the rules of duty, with the tenders of the love of Christ, are

lighter than vanity. So it is added of the slothful person who hides his hand in his bosom, that he is wiser in his own conceit than seven men that can render a reason," Prov. xxvi. 15, 16. He pleaseth himself with his foolish pretences for his sloth, above all the reasons that can be given him to the contrary. And such is the reason pleaded by the spouse when overtaken with this frame for a season, Cant. v. 3.

4. When there is a great neglect of our own prayers, when at any time we have been enabled to make them. So the spouse, in whom we have an instance of a surprisal into this evil, prays earnestly for the coming and approach of Christ unto her, Cant. iv. 16. in the holy dispensations of his Spirit. But when he tenders himself unto her desire, she puts off the entertainment of him. So do men pray for grace and mercy sometimes. But when the seasons of the communication of them do come, they are wholly regardless in looking after them. They put off things unto another season, and meet oft-times with the success mentioned Cant. v 6.

5. When in conflicts about duties, the scale is often turned on the side of the flesh and unbelief.-Sometimes it is so when duties are considered as future, and sometimes as present. When duties are considered as future, difficulties and objections against them, as for matter or manner, time or season, or degree, one thing or other will be suggested by the flesh. Grace in believers will move for an absolute compliance. If the contrary reasons, insinuations and objections prevail, the soul consults with flesh and blood, and is under the power of spiritual loth. And so are men by frivolous pretences and arguings from self and the world, kept off from the most important duties. And sometimes there is a conflict in the entrance of the duties of God's worship, as praying, hearing the word, and the like. Grace stirs up the soul to diligence, spirituality, and vigour of spirit. The flesh in all things is contrary unto it. Usually to give place unto the flesh, so as to be brought under the power of a cold formality, is an evidence of a prevalent loth.

Secondly, Although this sloth may have various causes and oceasions, yet the principal of them are those which I have mentioned, namely, unbelief and carnal affections.

1. Unbelief is the principal cause of it, as faith is of that diligence and watchfulness which are opposed unto it. Yea by faith alone are we excited unto the acting of all other graces, and the performance of all other duties. As it is in its nature to quicken us unto them, so it alone takes in all other motives. unto vigorous obedience. Wherefore all indispositions to duty arise from unbelief. This weakens the efficacy of every thing that should excite us unto it, and increaseth every difficulty that

lies in the way of it. As faith will remove mountains out of our way, or help us to conquer the greatest oppositions, so unbelief will make mountains of mole-hills, it will make every hindrance like an unconquerable difficulty. The soul made slothful by it, cries, "There is a lion in the way, a lion in the streets," Prov. xxvi. 18. And its whole way is as "an hedge of thorns," ch. xv. 19. that is, so grievous and troublesome, that he cares not to take one step in it. Hence is the opposition in these words, that "ye be not slothful, but followers of them who through faith," &c. If we grow slothful, it is an assured evidence of the decay of faith.

2. Carnal affections do variously promote this evil frame of mind. Love of ease, wealth, profit, pleasure, will quickly make men spiritually slothful. Where these are prevalent, every thing in the way of holiness and obedience is difficult and irksome. Strange representations will be made unto the mind of all duties, if not in general, yet in all instances that offer themselves. They are difficult, or tedious, or unseasonable, or needless, or the loss we make at present may be retrieved at another time. Every prevalent carnal affection will be heard in the case, and hath something to offer to deter the mind from its duty. And the secret aversation of the flesh from communion with Christ in duties, works in all of them. Wherefore, if we see a man slothful, negligent, careless in the duties of religion, we may be sure that one carnal affection or other is powerful in him.

Thirdly, As to the general effects of this spiritual sloth, they may be reduced unto these three heads.

1. A neglect of known duties in matter or manner. Known duties of professors are either public or private. And I call them known, because they are both acknowledged by all so to be, and themselves are under the conviction of their so being. But where this sloth is predominant, clear duties will be debated. What more clear duty, than that we should open our hearts unto Christ when he knocketh; or diligently receive those intimations of his love and his mind which he tendereth in his ordinances? Yet this will a soul dispute about and debate on, when it is under the power of sloth, Cant. v. 2, 3. And it doth so actually when it doth not take diligent heed to the dispensation of the word. Wherefore, omission of duties in their seasons and opportunities, whether public or private, whether of piety or charity, of faith or love, or the performance of them without life and delight, merely to comply with custom, or satisfy convictions, is an evidence of a soul growing up under a sinful sloth, unto a ruining security.

2. Regardlessness of temptations, and dangers by them, is another general effect hereof. These beset us on every hand i

especially they do so with reference to all duties of obedience. In watchfulness against them, a conflict with them, and prevalency over them, doth our warfare principally consist. And without a due regard unto them, we can neither preserve the life, nor bring forth the fruits of faith. Herein spiritual sloth will make us careless. When men begin to walk as if they had no enemies, as if in their course of life, their converse, their callings and occasions, there were no snares nor temptations, spiritual sloth hath possessed their minds.

3. Weariness and heartless despondencies in a time of troubles and difficulties, is another effect hereof. And unto these heads may all its particular pernicous effects and consequences be reduced.

And this brief description of spiritual sloth in its nature, causes and effects, is a sufficient eviction of our assertion, so that I need no farther confirmation,

Secondly, In the positive directions given, and the encouragement adjoined, there is an example proposed, and a duty enjoined with respect thereunto. The persons whose example is prescribed, are mentioned here only indefinitely, "be followers of them," μnta, which, in the ensuing verse, he brings down to the instance of Abraham. For dealing with them who greatly gloried in having Abraham for their father, no example more pertinent and cogent could be proposed unto them, to let them know that Abraham himself obtained not the promises any other way, than what he now proposeth unto them. And as our Saviour had told them, that if they would be the children of Abraham, they must do the works of Abraham, otherwise their boast of his being their father would stand them in no stead; so our apostle shews them the like necessity of his faith and patience in particular. Besides, he was in the next chapter, of necessity to prefer Melchisedec as a type of Christ, before Abrahain and above him. And therefore as he had in a similar case before dealt with Moses, he would take the advantage hereof, giving him his due commendation, that he might not seem to derogate any thing from him. And this he doth in that instance wherein he came to have his greatest honour, or to become the father of the faithful.

The persons therefore included in the particle των, των κληρονο μ, are the patriarchs of the Old Testament. It is true, it is so expressed as that those who were at present real, sincere, sound believers, might be intended, or those who had fallen asleep in the faith of the gospel. But as he deals on all occasions with these Hebrews with instances and examples out of the Old Testament, as we have seen and considered it at large in the third chapter, so his immediate expressing of Abraham as the principal of those which he intended, confines his design