A SERMON AGAINST LUKWARMENESSE in RELIGION.  
PREACHED AT SAINT MARIES in OXFORD, the sixth of September, 1640.  
By HENRY WILKINSON, Bachelor in Divinity of Magdalen Hall.  
Printed by order from the House of Commons.  
LONDON. Printed by John Beale, for Humphrey Robinson, and are to be sold at the Sign of the three Pigeons in Paul's Churchyard, 1641.   

TO THE HONOURABLE house of Commons, assembled in Parliament.  
I Should never have presumed to prefix the name of this Honourable House to my Sermon, had I not been encouraged thereto, both by your protection and approbation. For though it was my hard lot to be suspended for preaching of it, (how justly you have seen) yet it was my happiness to have been released by you. As for the entertainment and usage which both I and my Sermon have found from some, I wholly pass them over in silence, let it suffice that by the Vindiciae of this Honourable Court, I was freed from the censure imposed on me, and by your Imprimatur, it is now become publici juris. Plinius Secundus in his Epistle to Vespasian says, that many things seem very precious for this very reason quia templis sunt dicata: and we know how that the Goat's hair and Badgers skins though of small value in themselves, yet did contract a reverend esteem; being once dedicated to the Sanctuary. So this Sermon, which (that I may use the Epigrammatists word to Domician) from you hath received vitam id est famam, and which now casts itself at your tribunal, rejoicing to bear your Cognisance, may for this very reason, because of your name which is praesidium & dulce decus meum, find better acceptance, and a greater estimate, than it can challenge by any merit of its own.  
The only tribute which I can return, is to beseech Almighty God that he would be pleased to vouchsafe the gracious influence of his holy Spirit unto you, whereby the success of your counsels may be as happy, as the hopes, and expectations be great: Let the beauty of the Lord be upon you, and establish the Work of your hands upon us: This is the earnest prayer of  
Your most humble Servant, HENRY WILKINSON.   
REVEL. 3. 16. So then because thou art Lukewarm, and neither cold nor hot, I will spew thee out of my Mouth. 
THese words are the words of Christ to the Angel of the Church of Laodicea, who though he direct his speech chief to the Ministers of that Church, (for so some understand the word Angel to involve the whole company of Ministers) yet it is to be understood as having relation to the people committed to their charge, which appears from that speech so often repeated; He that hath an Ear, let him hear what the Spirit saith to the Churches.  
Here in these words is a Fault detected, and a Judgement denounced, and the reason why that judgement is threatened against that Fault: The sin is lukewarmness in Religion, the judgement is spewing out of the mouth of Christ, and the reason, why this judgement is threatened against this Fault, it may be drawn from the sin itself, viz. lukewarmness, for many sins carry their judgements in their foreheads: Now God's speech here is by way of similitude, taken from Meat, and the Stomach: it is observed, how that those meats, which are either hot or cold are better kept in the stomach by reason of the abounding quality of heat, and coldness; which stir the stomach to embrace them more kindly, and more easily to digest them. But lukewarm meats by reason of their middle temper, as they do not move sufficiently the sense at their first entrance, so being in the stomach, they lie unconcocted, and at length are vomited up again: Here than we may see the greatness of the sin by the grievousness of the punishment: He saith, he will spew them out of his Mouth: this intimates, he cannot abide them any longer, he nauseates them, as the stomach doth meats, which it can neither endure, nor retain; it intimates also the loathsome filthy condition of such a people, how that he will never have respect unto such a people, or such a person: for without all doubt God will not look at his vomit any more: what less to be endured in the stomach, than indigested meat? What less to be embraced, than vomit? What more to be loathed?  
Let us now see what is meant by those three words in the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: First he is said to be Frigidus, cold for matter of Religion, who is not at all moved to see good duties neglected, the Ordinances of God despised, or the honour of God abused: who though perhaps he be a Christian, yet he is indifferent, for the entertaining of any Religion, as well as the true. Secondly, he is said to be Fervidus, hot, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in spirit, as it was said of Apollo's, Act. 18. 25. To which fervency of Spirit we are exhorted in Rom. 12. 11. Such a one hath his heart warmed with the love of Christ, by which he boyles (as it were like seething water) with a desire of doing good, or with indignation to vindicate the honour of Christ: But thirdly, he is Tepidus, lukewarm, that doth partake of both extremes, and is of a middle temper betwixt both, and as God complains of Ephraim, Hos. 7. 8. that he was a Cake not turned, baked on one side and dough on the other, betwixt roasted and raw, he abstaines from foul and enormous sins, and so he gains the repute of a civil honest Man: he labours to keep a fair correspondence on both sides, and to that purpose, he doth apply himself to several Humours.  
My purpose now is to show you the best and worst of Christians: the worst is the lukewarm professor, who seems better than he is; the best is the zealous professor, who is better than he seems; as for him that is stark cold, I shall speak of him only by way of comparison to the lukewarm. And therefore, First I will show reasons why this lukewarm Christian should be in the worst condition. Secondly, I will discover that sin, by comparing it with the virtue in the Text, included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the handling of which I shall show the nature and condition of true zeal. Thirdly, I will take a view of divers Laodicaean professors, with their fallacies and impostures.  
Reason 1 That this lukewarm temper in Religion is 
Why this Lukewarm condition is the worst.  the worst, it appears, not only from that fearful judgement expressed, by spewing out of God's Mouth, to which they lie exposed, which are of it; but also from the wish, which Christ makes in the verse before my Text; I would (saith he) thou wert either hot or cold (v. 15.) I would thou wert either what thou dost make a show off, or else, that thou didst not make a show of what thou art not.  
Object. But here it may be objected, that the middle temper is the best, it being in the position of Virtue, and Tepiditas if it be not the best, yet it comes nearer the best, than that which is quite cold.  
Respons. Answ. What ever may be said of moral virtues, that they consist in the middle, yet I am sure, that this kind of Mediocrity hath no place here: For our love to God, and zeal to the truth can never be too intense, nor do I see how any virtue in its formal reason can be too much intended, or admit of an excess; for a man cannot be said to be Nimis liberalis, though he may be said to be Nimius in largitione: Then whereas it is said, that Tepor comes nearer heat, than coldness; and so it is the better temper; I answer, it doth not follow in this business of Religion: for every sin is by so much the greater, by how much the more grace hath abounded: now where there is tepor, it is a sign that the heat of grace hath somewhat thawed the coldness of their hearts, which is another reason, Reas. 2 why this middle temper of all other is the worst: Nothing makes sin so exceeding sinful, as the abuse or neglect, or contempt of grace: for this reason Chorazin and Bethsaida are in far worse state, than Tyre and Sidon, Mat. 11. 21, 22. Though they were most Idolatrous Cities. So also the condemnation of Capernaum shall be fare more heavy than Sodoms or Gomorrah's, because they never had the means offered, as had the former. As for those that are lukewarm, they have been in the Sunshine of the Gospel, many of them have had common illumination, and tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted of the good Word of God, and of the powers of the World to come, if these fall away, it is impossible to renew them again unto repentance, Heb. 6. 4, 5, 6. So also that ground, which after it hath drank in the Rain, yet bringeth forth briars and thorns, is rejected, and is nigh unto cursing, whose end is to be burned, in the same Chapter. So it is here, he which hath been vouchsafed so much grace, as to know his Masters will, and yet doth it not, shall be beaten with many stripes. As for those that never came to the knowledge of the principles of the Doctrine of Christ, nor have not arrived so fare as a temporary faith, they are in a fare better case than those other: For he which comes so fare as to be convinced in his understanding of the goodness and equity of true Religion, and is persuaded of the excellency of it, and likewise hath some conflicts in his conscience concerning the profession of it, yet for all this he is in Aequilibrio, he is in suspense, whether he should go through all difficulties, whether he should withstand all oppositions in his profession, he is that double-minded man, that Saint James speaks of, that is unstable in all his ways; let not such a one expect to receive any thing at the hands of God, Jam. 1. 7, 8. They are like him that received the seed into stony places, for such a man hears the Word, and anon receives it, and that with joy; yet he hath not root in himself, but endureth for a while: For when tribulation and persecution come for the Word, he is offended at it; or else he is like him that received it among thorns, in whom the cares of this World, and the deceitfulness of riches choke the Word, Mat. 13. 20, 21. As for those men, that go so fare, as to make some outward profession of it, but yet dare not in all points go through with it; they betray the cause and make shipwreck of the faith: God speaks plainly by his Prophet, If God be God, then follow him; if Baal be God, then follow him: This middle way, this halting between two opinions is sure to be wrong; the extremes both are sure to be better, and one is sure to be right.  
Reason 3 Thirdly, this middle way is the worst, because they are hated on both sides, that are of it: God, he hates them, because they are no better, and the other part hates them, because they are so good; both the contrary sides think themselves wronged, whilst they have but a part, when they expect the whole. For whilst he performs some duties and that (as he would seem) out of conscience; those that make no conscience of any duty, count him a Puritan; and whilst he doth these services to God but feignedly, God counts him an Hypocrite: Such kind of men are they amongst us, that are neither found Protestants, nor downright Papists: one side dares not, the other side will not trust them; but neither loves them truly. It is just with them, as it was with Servilius in Rome: for the Historian speaking of P. Servilius, and Appius, saith thus: Servilius medium se gerendo, nec plebis vetuit odium, nec apud patres gratiam inijt: He neither avoided the hatred of the Commons of Rome, nor did he gain the favour of the Senate: But Appius carrying himself basely, but not indifferently, Patribus mire fuit gratus, was in high favour with the Senate. Wherefore the advice of Suetonius is very good: Quando non effugias, quin alterum habiturus sic inimicum, aut socium jacienda tunc est alea, alterutri adhaerendum est: When it cannot be avoided but that either thou shalt have each of them thy friend or thy confederate, cast thy dice and adhere to one. He speaks it of a war between two Princes; it holds good here: Wherefore that state which doth engage me in the hatred of both sides, must needs be the worst; but by joining to neither, I gain the hatred and envy of both: So that mere politic respects, (which commonly work most with our moderate men,) should dissuade them from this temper: if they did but consult their own safety, they would betake themselves to one extreme. But it is the policy of those men not to engage themselves fare in any matters of Religion by a manifest and open Declaration of their opinion, or publishing their intentions, because than they must either go through stoutly, or fall shamefully: these men that thus hover betwixt the Balances, have not courage enough, and resolution to commend them to any side, as to gain the favour of it: But as Fabius Valens Captain to Velleius, when he heard of the revolting of the Navy at Ravenna, being in suspense what way to take, Tacitus saith thus of him; Utrumque consilium aspernatus est, he rejected that council which should have engaged him on one side, et quod inter ancipitia deterrimum est, nec ausus est satis, nec providit: And which in doubtful cases is worst of all, he neither had courage enough to go through with his business, nor wisdom enough to provide for his own safety. It is just so with these men: they have not courage enough to embark themselves hearty on one side, nor providence enough to prevent the hatred of both.  
Reas. 4 Fourthly, this middle lukewarm constitution is the worse in regard, they lose the honour of their actions, and the reward of all their labours: What the Comedian saith of one in love, is true also here, veram si incipias, neque gnaviter perficias, nihilo plus agas 
〈…〉.  quam si operam des, uteum ratione insantas. He that gins and doth not finish he doth little better than discover a reasonable madness. As for him that is quite cold in his Religion, as he takes no pains in the service of God, so he scarce looks for any reward: We shall have many lukewarm Professors, that go very fare in the profession of Religion, and are very strict in the outward performance of holy duties, so that it may be said, of some of them, as it was of him in the Gospel, they are not fare from the Kingdom of Heaven; and yet for want of going further, and advancing forward, and pressing toward the mark of the high calling, they fall short of the goal: for when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations of the wicked, shall he live? in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die, Ezek. 18. 24. As enterprises especially if weighty, should never be rashly attempted: so if they be once began, they should be prosecuted with diligence, that so they may be dispatched with success. These lukewarm men are like miserable Chapmen, that have a good mind to buy a bargain, but are loath to go to the price of it: now he that bids five hundred pound for that which is worth a thousand pound, shall go without it, as well as he that bids nothing: In this business we should be like the Merchant in the Gospel, that sold all that be had, to buy the Jewel of rich price. Christ is a jewel infinitely beyond all that we can give, and therefore we cannot offer less, than our whole selves, all our services, and performances, all our labours and endeavours: These lukewarm Men can be content to afford Christ a cap and a knee, but they will not give him their heart, nay they are very scrupulous in mint and rue, and very exact in the Ceremony; and (as if Religion were a Comedy) they will in voice, and gesture act divine duties, though in their hairs they renounce; and in their lives deny the parts they play: Give me leave to interrogate: Why have these men gone so fare, as to get a form of godliness, but will not go one step further, as to show the power of it? Why will they take so much pains to personate, and act a Christian, and not to be one? Why did they taste of heavenly mysteries, and not digest them? Why do they take on them the title of Christ's soldiers, and go into the field and endure some skirmishes, and yet resolve not to march on, and to fight the good fight, and finish their course? This is to take a great deal of pains to no purpose. Ye did run well (saith the Apostle) who did hinder you that you should not obey the truth? Gal. 15. 7. Have ye suffered so many things in vain? Gal. 3. 4. Were it nor fare better to be either hot, (that is) having inflamed affections, and ardent zeal to the truth, by which a man goes on with courage and resolution, continues with patience and constancy, and ends with honour; and so receives the crown of his labours, and guerdon of his patience? or else to be cold, securely pursuing irreligious affections, without denying one's self the pleasure of any sin, by the interruption of holy duties? But these tepid men who make some kind of conscience of praying, but pray fainly, they take pains to be denied: Qui timidè rogat, docet negare: He that prays fainly, begs a denial; those that do the work of God, but do it negligently, labour for a curse; for cursed is every one that doth the work of the Lord negligently. He that serves God with a ceremony and compliment only, his service shall be recompensed with that answer, Isay 1. 12. Who hath required this at your hand, to tread my Court? The truth is, these men take pains to aggravate their own condemnation: For, if Religion be a good cause, why do these men go so coldly about it? and if it be a bad, why do not they wholly disclaim it? For better it were either to be cold, and such a one who as he hath no piety, so he makes no show of any; or else to be hot (that is) zealous, truly such as he professeth himself to be; fare better it is to be one of the former, then to counterfeit a person which he is not, and so (as Diogenes said to Antipater, who being a vicious man, yet did use to wear a white cloak, the ensign of innocency) virtutis stragulam pudefacere, to put honesty to an open shame.  
In the next place I will make a further discovery of the greatness of this sin, by comparing it with its contrary virtue, which is included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text, which is rendered hot, and is interpreted in the 19 vers. by zealous: I will now show what true zeal is, by which lukewarmness will appear in its proper colours.  
Zeal is a mixed Affection of love an anger, 
What zeal is.  by which a man is stirred up to the profession of true Religion, by doing what good he can to promote it, and opposing any ill, that may hinder it: It hath respect both to good and its contrary, and produceth effects both of love and hatred; of love to the former, and hatred to the contrary: now this hatred against sin, if it cannot conquer it, yet it begets an inward grief, and vexation of heart for evils cannot reform. Thus David did not only keep gods law himself, but he shed abundance of tears because others did not keep God's Law, Psal. 119. 136. Jeremiah wished his head was a fountain of tears, that he might weep for the sins of the people, Jer. 9 1. Thus Nehemiah was most zealous in the reforming of the abuses of God's worship, Chap. 13. Thus did the zeal of Phineas appear in executing the judgement speedily, Numb. 25. I might instance in Moses, our Saviour, and in Paul, who were in a manner transported with sacred zeal.  
Object. But why so zealous (some will say?) What needs all this heat? A man may come to Heaven without marching furiously like Jehu? Do we not see many by their too much heat have become Phaeton's, and Incendiaries to Church and State, and set all in combustion? It is not for every one to be carried to Heaven in a fiery Chariot with Elijah. Methinks a moderation might serve, there may very well be an abatement of this heat, it may remit of its degrees, and be brought to an equal temper: for do we not see in our bodies, how overmuch heat inflames the blood, and distempers the cucrasy of the whole?  
Answ. Answ. There is no question but there is much discretion to be used in the managing of our zeal: but discretion doth not abate the heat of love, but direct it: prudence doth not remit our diligence and zeal, but guide it. It is not the duty of prudence to cast water to quench or cool this affection: He which is in a right course and goes slowly, is not moderate, but idle: for we must not go, but run the ways of God's commandments: Besides, if we look but upon good dnties, or upon good men, we shall find something extraordinary, which commends them to God, you shall have ever something to execude: Prayer is said to prevail, if it be fervent, Jam. 5. 16. We must love God, but it must be with all our heart: it is not every faith, but faith working by love, that is accepted: there is a work of faith, a labour of love, a patience of hope, 1 Thes. 1. 3. Christ will have none to follow him, but him that will lay down his life for him. The Apostle exhorting the Corinthians to Heavenly, and spiritual graces, useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire spiritual gifts, 1 Cor. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covet earnestly the best gifts, 1 Cor. 12. 31. it is not a lazy vote, but an earnest coveting of them, which obtains those things at the hands of God, so it is not the profession of Religion God looks at, but the earnest zealous profession: and Christ is said to have died to purify to himself, a peculiar people zealous of good works, Tit. 2. 14. It is not the opus operatum, that he delights in, for than he would never have said to the men of Judah, When you spread forth your 
Is. 1. 15.  hands, I will hid mine eyes, and when you make many prayers, I will not hear; likewise in that Chapter he refuseth all their services; for when men perform good duties, doing them with a kind of reluctancy God refuseth them. A Boy learns his book, but he doth it rather for fear of his Master, than for love of learning: So it is commonly with men, they do religious exercises, but they do them as a task imposed which they are loath to omit, but they are glad when they are done. Then look upon Christ and his Saints, you shall still find something superlative in them; we should be always looking upon Christ as the author and finisher of our faith, Heb. 12. 2. What ever was in him, was most absolute; you shall always find his servants endeavouring to express him as near to the life as possibly they can: Others may seek to enter and fail, but we must strive; you shall find Jacob wrestling till day break, Gen. 32. 24. And Habakuk watching, Hab. 2. 1. to see what the Lord would say unto him: It was not an ordinary zeal, that made David to pray, and praise the Lord so often in a day, or Daniel to fast so frequently, or Paul to take so much pains to beat down his body, to keep it in subjection: It was more than ordinary love to Christ that made Peter and John speak what they had heard, and seen concerning him, Acts 4. or that made them rejoice, that they were counted worthy to suffer for his Name, Chap. 5. It was a strong faith that made those, Heb. 11. 35. rather to choose to be tortured, than to accept deliverance when it was offered, suffering fare more willingly, than the Adversary could inflict cruelly: There is no thinking of a Mediocrity, when we look upon Christ the Archetypum, and his Saints taking out the lessen he hath set them, and imitating his Copy.  
Object. But some will say, that there is much deceit, and imposture, and the Devil doth make men many times believe that they are truly zealous, when indeed they are but like Comets, which burn very hot for a time, but at length end in a smoke: and it is certain, that there is a misguided zeal which as it is very hot, so it is very pernicious.  
Answ. My answer to this shall be by way of further 
Symptoms of true zeal.  discovery of the truth of zeal, and first; True zeal hath ever knowledge as its guide; and fanctity of life, as its attendant and fruit: And he that hath a good mixture of zeal, and knowledge, so that his zeal doth quicken his knowledge, and his knowledge doth guide his zeal, is like a ship well ballasted, that sails with a prosperous gale: Knowledge without zeal puffes a man up, and zeal without knowledge is like the Devil in the possessed,, which casts him sometimes into the fire, and sometimes into the water: such was the zeal of Paul before his conversion; such was the zeal of the Jews of whom Saint Paul speaks, Rom. 10. 2. that they had a zeal, but not according to knowledge. Then true zeal hath ever sanctity as its fruit; for as zeal without knowledge is frantic, so without knowledge it is hypocritical.  
Sympt. 2 2. We may know true zeal by its original, it ariseth from a heart replenished with flames of love to Christ, which as they were at the first kindled by the holy Spirit, so are they afterwards blown and continued by it. But there is another kind of zeal, which ariseth from a heart distempered with passion: the former is a constant and permanent heat, like that on the Altar, or like the Vestal fire, which was always kept burning: The other is but like a flash, which ariseth from some sudden turbulent passion, which being spent, it dies. The best men are sometimes subject to such distempers, thus James and John when they would needs have fire commanded from Heaven, to consume those that denied entertainment to our Saviour; were rebuked for their zeal, by our Saviour, Luke 9 Thus many do undertake a good cause, rather out of faction and humour, or out of hatred to a person, than love to CHRIST or zeal to the truth.  
Sympt. 3 Thirdly, as you may know true zeal from its beginning, so from its aim, and end too; True zeal ever aims at God's glory, and the advancement of true Religion: whereas if you separate the zeal of most men from colaterall by-respects, from vainglory, profit, revenge, and the like, you shall have it faint and flag, and at length wholly desist. One would have thought the zeal of Jehu to have out stripped Josiah in vindicating the honour of God, and yet what Jehu did, it is thought was rather out of some respects of his own, for establishing the Crown on his own head, or for revenge, or the like; for it is said of Jehu, 2 Kings 10. 31. that Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart, for he departed not from the sins of Jeroboam, that made Israel to sin: this is it that deceives many, they think that they be truly zealous, because they do good duties frequently, and perhaps willingly, whereas indeed they do them, but not to a right end, but for some colaterall respects. For a command of God may concur with self-respects of our own: for it is God's command that we should hear the word preached, and that we should pray; but in performance of both these duties, we may have self-respects of our own: for we may come to hear the Preacher, as they in the Gospel did come to hear our Saviour, to entrap him in his speech; and to inform against him: or we may come to hear him, as Saint Augustine did to hear Saint Ambrose, for his eloquence: or we may come to hear him, as some scoffers use to do, to laugh at him: And we may pray as the Pharisees did, to get a good opinion of men, or to satisfy local statutes, or out of custom, fashion, or to comply with men: but he doth a good duty zealously, who will do it when all self-respects be laid aside; when a man will hear the Word, though he be reproached, and pray with Daniel, though he be in danger of his life: He that can do a duty when there is nothing to encourage to the duty, when it is left naked; nay, when it is discountenanced, discouraged, punished, it is an evident sign, that it was the zeal to the end that carried him through all the difficulties in the passage.  
Sympt. 4 Fourthly, zeal if it be true is of a most masculine disengaged courageous Nature, free from all base and servile fears, it yields to no encounters, but it is increased by opposition, just like heat surrounded with cold it recollects it forces, and at length breaks forth with greater violence: Such was Nehemiahs' zeal, Chap. 6. he would not fly, though it were to save his life: What? shall such a man as I fly? Julian the Apostate knew well enough the constitution of the Christians zeal, and therefore at length he would not vouchsafe them the honour of an opposition: for he knew well, that their zeal was such, as that it would triumph over all difficulties; but he took a fare more dangerous course, for he sought by flattery, and fair promises to draw them to Paganism. Wherefore a Christian should always say thus: Shall I that am a Christian, shall I deny my cause? Shall I betray my faith because it finds many persecutors? Shall I alter my judgement, because some men are of a contrary mind? Shall I change my opinion, because Hoc Ithacus velit? Shall I remit of my diligence, and strictness of life, for fear of a srowne, or stroke of abloquie? These be base and unworthy respects fare below a Christians: And it is certain, that they which stand in so much awe of men, are not recti in curia with God: for zeal if it be disengaged, it is so bold as to attempt good environed with difficulties. It was zeal thus tempered, that lived in the hearts of those primitive Christians, who were mirrors in their time, astonishments to their adversaries, and examples of wisdom and fortitude to all posterity: of whom Sulpitious Severus speaking, says thus of them, Lib. 2. Multò avidiùs tunc martyria gloriosis mortibus quaerebant, quàm nunc Episcopatus pravis ambitionibus appetuntur: They did seek more greedily after Martyrdom, than some did ambitiously after Bishoprics: It was this zeal, that caused Ignatius Antioch so earnestly desire death, saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Oh that I might enjoy those wild beasts prepared for my death! Let all the torments of the World come upon me, so that I may enjoy Christ. Let but our lukewarm professor compare his condition and temper with this which I have now described, and then he may see how fare short he falls of his duty though he seems to go beyond it.  
In the next place I come to take a survey of divers sorts of Christians, some of which will come within the compass of this judgement of my Text.  
First there is the idle, lazy, and negligent professor, who takes himself to be as good as he should be, because he is not so bad as other men, just like the Pharises, who saith, Lord, I am not as other men; I am no extortioner, no drunkard no adulterer, etc. And I would we could all say so truly: thus whilst they measure themselves by the irregularities of others; they never come to know the rectitude of virtue, or their own deformities: Their goodness much consists in negatives, and they take themselves to be good enough, because they be not stark nought; the best that you can say of them, is that which Tacitus said of Galba, that he was magis extra vitia, quam cum virtutibus, they are rather not notoriously ill, than very good: But if this negative goodness would serve the turn, than that abjurgation in the Gospel, was unseasonable: Why stand ye here idle? these men were doing no hurt, but it is hurt enough that they were doing no good: Meroz was cursed, and that bitterly Judges 5. 23. because they came not out to help the Lord against the mighty: It is not sufficient to do the people of God no hurt, but we must do them good, we must engage ourselves in Christ's quarrel: for he that is a Neuter or Indifferent, he is an enemy: he that is not with me, (saith Christ) he is against me. It is not this lazy professing of Christ, or the title of a Christian, that will serve the turn, but the zealous profession is that that he looks at: A tree if it be barren or unfruitful is cast out of the garden, as well as briar, and Thorns, nor will it suffice to bring forth leaves but no fruit: for the figtree was cursed, that had leaves but no fruit: So that the glorious show of a formal profession will not serve the turn: this is to bring forth leaves but no fruit: Let but those men consider whether there be the same mind in them, as there was in Christ, Philippians 2. 5. which should be in us all. Let them but consider, whether Christ would content himself with a negative goodness, whether he would stand still and say nothing, when he should see good duties neglected, zealous professions reviled, and men live in sensuality and carnal lusts. Let them also consider how that God complains, Jer. 9 not of those that set themselves against the truth, but that there was no man had courage for the truth. I make no question but John Baptist had kept his head on his shoulders, if he could have been contented to have said nothing concerning the incestuous marriage of Herod with his brother Philip's wife: I doubt not but that Mordecai might have had the favour both of Naman and the King, if so be he would have bowed his knee. Both Daniel and Paul had escaped imprisonment, if they could but have held their tongues: But to the silent, when God's glory suffers; is to be accessary. Those in Heb. 11. that wandered up and down in Sheepskins, and goatskins, being destitute, afflicted and tormented, I doubt not, but if they would have contented themselves with this negative kind of goodness, they might have gone in better clothes, and found better usage. But those were such as were ready to fulfil the whole Law of God, not only in not doing ill, but in doing good, though they were sure to be evil entreated: Let but such men as count their lives dear unto them, when they see Religion lie a bleeding, holiness of life become a Byword, zealous professors reproached, and men separated from all imitable qualities advanced, Heresies favoured, and truth withheld in unrighteousness; let these I say, that count their lives, liberty or goods dear unto them, consider how that the fearful are put in the forefront of all those that have their parts in the Lake which burneth with fire and brimstone; Revel. 21. 8. Let them remember likewise, why our Saviour saith, Mat. 16. 25. He that will thus say his life, shall lose it. How fare are these Men from counting it all joy, when they fall into divers temptations? Jam. 1. 2.  
Object. But you will say, that the times were never worse, it never fare harder with good men.  
Answ. Answ. We will grant all this, now is the time of trial; for remember what our Saviour saith, Mar. 8. 31. He that is ashamed of me, and my words in an evil and adulterous generation (it is an evil and adulterous generation, that puts a man upon his trial) of him will I be ashamed.  
Object. But you will say, I shall be accounted singular, I shall be thought to walk alone.  
Answ. Answ. This was just Elijah's case: He knew of none that did worship the God of Israel but himself: Let us never give God cause to complain, as once he did, Ezek. 22. 30. I sought for a man among them, that should make up the hedge, and stand in the gap before me, for the Land, that I should not destroy it, but I found none: Where is the courage and constancy of Saint Basil, who for his constant and bold defending the truth against the Arrian Haerisie, being threatened death by Valence the Emperor, answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oh that I might die for the truth! But when they saw that threatening would do no good, they then sought by flattery to corrupt him; but he told them, that he was not so to be wrought upon, he was resolved neither for fear, nor flattery to betray either a good cause, or a good conscience: The true trial of a Christians love and zeal to the truth, is when ones goods, or his credit, or his life comes incompetition, when once it comes to this, that a man must leave all and follow Christ, it is to be feared, that many who have fare less to lose, than the rich man in the Gospel, will go away fare more sad: When once it comes to this; that if you stick to Christ in such a cause, you shall be turned out of the Synagogue; when once it comes to turning out, it is also to be feared, that many who did believe in Christ as those did, John 12. 42, 43. yet will not dare to confess him, but will with them rather choose the praise of men, than of God. You would think the lukewarm professor to be a very good Christian, till he come to his trial; and then he discovers himself what he is: for doubtless that man that hath his heart fixed on any sin, he will dispense with his Religion, when once it comes to cross him in it: Some men have their Herodias, their Dalilah; others have their honourable Lords, they must be all pleased: others have great live, those must be kept. Pilate was very unwilling to deliver Christ to the fury of the Jews to be crudified; and yet for fear of Caesar says one Evangelist, and to content the people saith another, for fear of Caesar, and the satisfaction of the People (two potent arguments) he delivers him to be crucified: Their is no discovering of a lukewarm Professor, till he be put upon some Critical point, and then he will do as those did, John 6. 66. they will go bacl and walk no more with Christ: they can be contented to follow Christ: but when once it comes to take up the Cross and follow him; Oh than they are offended: They will be accounted professors of the Gospel, as it is a Gospel of peace, and as it brings glad tidings, and promiseth Salvation: but when it comes to be made good, that whosoever will live godly in Christ Jesus must suffer persecution, 2 Tim 3. 12. When once it comes to be fulfilled in them, the World will hate them, than Christ becomes a stumbling-blocke; then Religion becomes a scandal: These men would serve God, but they would serve as good cheap as they could, and with as little pains as may be: For if it come to a matter of cost, then have they a quorsum perditio haec? to what purpose is all this cost? if of pains, O then Durus est hic sermo, this is a hard saying, who can bear it? Let but these men compare their zeal to Christ, with the zeal and love that men usually bestow on their ordinary impolyments, and they shall find themselves much outstripped: We see how that men ordinarily can be content to rise early, and late to take rest, and eat the bread of sorrow; and yet the lukewarm Christian will not deprive himself of the least contentment and satisfaction, he will by no means defraud his Genius in any thing: We see men fast tied to their private interests, being in a manner captivated to their own employments, and yet it is a kind of bondage, and abridgement of liberty to devote one's self to the service of Christ: Let them look upon sinners in the prosecution of their lusts; and let them blush to be outgone by them: When any sin is enshrined in thy heart, with what facility doth it command all the faculties, as its vassals, and yet with what difficulty and reluctancy hath God any service? Sinful objects do insinuate themselves with admirations and satisfactions, attracting the desires and inclinations after them: They enter into their play, their serious business, their sleep, their actions, they take up their discourse, replenish their memory, inflame their desires: And behold how little these lukewarm men are affected with spiritual objects! Thus can men be content to nourish fevers, and burning coals in their bosom, but cannot endure a spark of zeal: How fare are such men from being transported with an holy ecstasy, with the Spouse in the Canticles! How fare from being sick with love, from being ravished with the beauty of Christ? Lord, what showers of tears can they bestow upon any transitory loss, but not a drop that they spare for the loss of our Beloved! What ardent desires, what flames can they send after their sins, and how dull, how sluggish in seekeing him whom our soul should love! Let but these lazy negligent Christians consider this and be ashamed.  
Secondly, there is another sort of Christians, who though they mean well, yet are much to be blamed, who do too much trouble themselves in small matters, not worthy the contending for: they are too contentious about the Mint and Cummin, and with Peter they draw the sword, when it were fare fit it were in the scabbard. To what purpose is it, either to bestow much hatred, or much love about matters not worthy our consideration? What is this, but to call for a sword to kill a fly, or to make a mountain of a molehill? fare better it were to reserve our hottest zeal for greatest matters: for why should we put our whole strength to that which may be blown away with a blast, or moved with a finger?  
Thirdly, as those are blame-worthy that are so violent in small matters, so those are as bad, or worse, that are little moved when great matters come in question: Many there be, that undertake a good cause so faintly, as if they were afraid lest those words which the wench spoke to Peter, should be said to them; surely thou also art one of them: they can be contented to be professors, but they would not be accounted Galilaeans: Those words which the blind man spoke to the Pharisees, stumble many a man, Will ye also be his Disciples? His Disciples they would be, but they would not have much notice taken of them: But those words of the Pharisees, when once they came to be ignominiously interrogated, they do not only stumble many, but make them fall too. What? are ye also deceived? Do any of the Rulers or Pharisees believe on him? When once it comes thus to be said by some kind of men: What? are ye also deceived? are you led away by such men in such a cause? I took you to have had more discretion: do you see any of the great Doctors of your Mind? Such words as these do for ever stop the mouths of those (who with Agrippa were almost persuaded) for ever opening in such a cause again.  
Fourthly, there is the politic Christian, the reserved professor, that never shows himself but at halfe-lights: You can have little or no hold of him, and in matters of controversy he leaves himself without observation: He never unveils himself in public, but in such a cause, wherein he is sure of countenance and protection: He observes some rules of Matthiavel, which he is resolved that the rules of Christianity shall never cross, because he will make these stoop to them: He is fixed in this, he will never do any thing or speak any thing which may enterfeire with his hopes or prejudice his preferments, and that he will make the best use of his Religion (that is to say) the best advantage. Few or none can tell, what to make of this man, nor do I believe he knows what religion he is of himself: But questionless all sides are deceived in him, if they take him to be wholly theirs. I found this man in the clouds, and there I leave him.  
Since there be so many deceits and impostures in our profession, it concerns us to examine of what temper we are: We must feel our own pulse, and try how it beats; we should see whether our zeal be such as God will accept: For we see that many set out of Egypt, and travel well on their journey, yet never come to the Land of Canaan: many that set their faces to Zion and Jerusalem, yet never arrive there; many that set out of the Port with a fair gale, yet make Shipwreck before they come to the Haven: many, who with Orpah leave Moab with a resolution never to return again, yet Naomi alleging some worldly reason, they do go back: few with Ruth outstand all difficulties in the passage.  
Wherefore let us set before our eyes the examples of the best, and let us be animated and encouraged by them: and the examples of the worst of Apostates, and let us be warned by them; and then let us set before us our own selves, and see whether we have not done our best at first: If thou be advanced from some low condition to some dignity, which should ever be the seat of Virtue, then try whether thy edge to Religion be not blunted, whether thy zeal be not abated, and whether as thou hast outstrip thy equals in place, so thou dost in merit: For if the change in thee be such as it was in Galba, of whom it was said, that he was thought to be omnium consens● dignus temperio, nisi imperasset, worthy of the Empire till he had it, than I must needs say that he hath purchased his preferment at too dear a rate, that paid his honesty to get it: But if it may be said of thee, as it was of Vespasian, that he was mutatus in melius, made better by his Empire, if thy heart be for humility lower, and zeal hotter, than it was before, if thy advancement prove the vantage ground, rather to exalt thy virtues then thyself; then mayest thou assure thyself of the love and favour of God, as well as thou hast honour of men: But if it fall out contrary, men will be apt to think that thou hadst less of the Ballast and more of the fail, and that thou mad'st more haste, then good speed to thy preferment.  
It is a shrewd sing of a lukewarm temper, when men make some conscience of performing holy duties, but they do them as if they were about some other business: When they come to God's sanctuary without solemnity and preparation to meet the Lord, when they hear the Word without affection and reverence, when they pray without fervency and intention; nay, when they can without any regreat omit these duties to satisfy their lusts, when they can omit the will of God and do their own, when men take offence at their brethren because of their strictness and severity of life, When we see men halting betwixt Christ and Baal, endeavouring to reconcile betwixt Rome, and the reformed Churches, joyniug the Ephod and the Teraphin, and setting up the Ark and Dagon together; When we hear the language of Canaan, and the language of Ashdod, both proceed out of the same mouth, as it was in Nehemiahs' time, Chap. 13. 24. When we see silver become dross, and wine mixed with water, as God complains, Isa. 1. 22. When we see the holy ointment of pure mirth, Exod. 30. to be compounded; and the Lamps of the Tabernacle that should burn clear to be choked and suffocated with gross vapours, and the fine flower to be mixed with bran; and those that should handle the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as of sincerity, do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sophisticate the word, 2 Cor. 2. 17. When we see men yoking of the Ox and the Ass together, and wearing linen, and woollen garments, using the name of Jebi, and the name of Baali, which is forbidden, Hos. 2. 17. When we see men professing true Religion, and the service of one God, dividing themselves, some betwixt God and Mammon; others betwixt God and their belly; a third, betwixt God and some adored Helen; a fourth betwixt God and his Maecenas; a fifth, betwixt God and the world. When we see a divorce made, where there should be an inseparable union (that is) betwixt God and the heart, and an union made, where there should be an eternal divorce (that is) betwixt the heart and the creature; when we see a mixture in these things which should be most simple and pure; when the Mint and the Cummin are more stood upon, than the greater things of the Law, and men are more scrupulous in observing the traditions of the Elders, than the Doctrine of Christ, being most superstitious in things not commanded, and yet most negligent in things necessary, ambitiously seeking after the charge of souls, and yet most negligent in looking to their charge, crying out, Templum Domini, Templum Domini, nothing caring for the Lord of the Temple; When we see pictures preferred before their Prototypes, and Saints days honoured above his day, that is the Lord of Saints; When we see men bowing the knee to Christ, and yet crucifying him in their lives, professing to know God, but in their works denying him; When a heat of professing is turned into a heat of disputing; and matters of faith are made matters of controversy, and discourse of Religion hath almost turned out the practice of it; When we see old Heretics revived, and exploded errors new dressed; When we see brainsick fancies are broached and embraced for Truth, and novelty hath turned out Antiquity; When I say such things as these do occur either in a Church or person; when we see such Symptoms as these, it will be no hard matter to guess at the temper and constitution.  
I should in the next place come to speak of the judgement; 
* The occasion of these words was the report that the Scots had taken New Castle.  but I fear that this part of my Text is taken out of my hands, and is already begun to be put in execution: I fear, I may too truly say, as Jeremy did, that the Lord hath opened his Armoury, and brought forth the weapons of his indignation, Jer. 50. 25. God grant that part of Ezekiel's Prophecy, Chap. 23. 33. be not begun to be fulfilled in us: thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation. But for my part I had rather be an Evangelist to bring glad tidings, than a Faecialis, to denounce God's judgements: Wherhfore in the last place consider how grievous this sin is, and how dreadful is its punishment, and tremble at the one, and abhor the other. If therebe but a spark of zeal, let us blow it into a flame: If zeal be languid, or the heat remiss, let us double and intent it: For it is the heat of love and a heart replenished with flames, and it is zeal as strong as death, and most intense affections; it is a soul ravished with love and an heart transported with an holy extacy, that Christ delights in. What ever we render unto him, it must be total and it must be superlative: if we love him, we must love nothing else; he will have no rivals in our afflictions: if we serve him we must serve him alone; he will have no partners in his worship. He that offers less than all to him, who infinitely deserves more than all that we can offer, he undervalues him. He therefore that gives to Christ the halt the lame and the blind; a halting heart, lame affections, and blind devotion: He that thinks his lukewarm love, his languid zeal, or his faint performance will serve the turn, he offers the greatest contempt, and the highest indignity to the Son of God. Wherhfore let us beseech Almighty God, that he would be pleased to put his holy Spirit into our hearts, to animate and quicken our souls by the powerful working of the Holy Ghost, that so we may serve him with ardent zeal, strong affections, and love inflamed, always going on with courage and resolution, continuing with patience and constancy, that so we may end with glory, Amen.  
FINIS.