Sermon-Against-Lukewarmness-Henry-Wilkinson

A Sermon Against Lukewarmness 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 Church-yard, 1641

Transcribed by Robert Howes

Edited, Updated and Revised by C. Matthew McMahon
A Puritan’s Mind, Inc. ©March 2004
www.apuritansmind.com

For more information on the Puritans, Puritan Theology,
and the Gospel of the Lord Jesus Christ
contact C. Matthew McMahon at

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Changes made to this edition do not affect the overall language of the document, nor do they change
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wording is used in specific cases to help today’s reader more fully grasp the intention of the author.

TO THE HONOURABLE
House of Commons, Assembled in Parliament.

I should never have presumed to attach the name of this Honorable House to my sermon,
had I not been encouraged to do it, 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 vindiciac of this
Honorable Court, I was freed from the censure imposed on my, 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 goats hair and
badgers skins though of small value in themselves, yet did contract a reverent esteem; being once
dedicated to the sanctuary. So this sermon, which (that I may use the Epigrammatists word to
Domician) from you has received vitam id est famam, and which now casts itself at your tribunal,
rejoicing to bear your cognizance. May for this very reason, because of your name which is
praesidium & dulce decus meum, find better acceptance, and a greater estimate, then 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 to 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

Revelation 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 chiefly 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 has an ear, let
him hear what the Spirit says to the churches.

Here in these words is a fault detected and a judgment denounced, and the reason why that
judgment is threatened against that fault. The sin is lukewarmness in religion, the judgment is
spewing out of the mouth of Christ, and the reason, why this judgment is threatened against the
fault, it my be drawn from the sin itself, viz, lukewarmness. Many sins carry their judgments 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 qualify 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
undigested, and at length are vomited up again. Here then we see the greatness of the sin by the
grievousness of the punishment. He says, he will spew them out of his mouth. This intimates that
he cannot bear with them any longer. He nauseates them, as the stomach does meats, which it can
neither endure, nor retain. It intimates also the loathsome and filthy condition of such a people. He
will never have respect to such a people, or such a person who is lukewarm, for without all doubt
God will not look at his vomit anymore. What less to be endured in the stomach, than undigested
meat? What less to be embraced, than vomit? What more to be loathed?

Let us now see that is meant by those three words in the text yucro,j, zesto.j, and cliaro.j.
First he is said to be frigidus, cold for matter of religion, who is not all moved to see good duties
neglected, the ordinances of God despised, or the honor 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 ze,wn tw/| pneu,mati fervent in spirit, as it was said of Apollos, Acts
18:25. This fervency of spirit is what we are exhorted towards in Romans 12:11. Such a one has his
heart warmed with the love of Christ, by which he boils (as it were like seething water) with a
desire of doing good, or with indignation to vindicate the honor of Christ. But thirdly, he is topidus,
lukewarm, that does partake of both extremes, and is of a middle temper between both, and as God
complains of Ephraim, Hosea 7:8. That he was a cake not turned over, baked on one side, and
dough on the other. He was between roasted and raw. He abstains from foul and enormous sins,
and so he gains the repute of a civil honest man. He labors to keep a fair correspondence on both
sides, and to that purpose, he does apply himself to several humors.

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. 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
zesto.j, in the handling of which I shall show the nature and condition of true zeal. Thirdly, I will
take a view of divers Laodicean professors, with their fallacies and impostures.

Reason 1. Why this lukewarm condition is the worst. That this lukewarm temper in religion
is the worst, it appears, not only from that fearful judgment 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 test. I wish (says he) you were either hot or cold (v.15.). I wish you were either
what you make a show of, or else, that you do not make a show of what you are not.

(Objection) But here it may be objected, that the middle temper is the best, it being in the
position of virtue, and tepiditus if it were not the best, yet it comes nearer to the best, than that
which is quite cold.

Answer. What ever may be said of moral virtues, that they consist in the middle, yet I am
sure, that this kind of mediocrity has 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 mimis liveralis, though he may be said to be
nimim in largitione. Then whereas it is said, that temper comes nearer to the heat, than coldness,
and so it is the better temper. I answer, it does not follow in this business of religion. For every sin
is by so much the greater, by how much the more grace has abounded. Now where there is temper,
it is a sign that the heat of grace has somewhat thawed the coldness of their hearts, which is another
reason.

Reason 2 as to 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, Matthew 11:21,22. Though they were most
idolatrous cities, so also the condemnation of Capernaum shall be far more heavy than Sodom’s 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 Word of God, and of the powers of the world to come. If these fall away, it is
impossible to renew them again to repentance, Hebrews 6. 4-6. So also that ground, which after it
has drank in the rain, yet brings forth briars and thorns, is rejected, and is nigh to cursing, whose
end is to be burned, in the same chapter. So it is here, he that has been given so much grace, as to
know his Master’s will, and yet does not do it, 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 far
as a temporary faith, they are in a far better case than those other. For he which comes so far 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 has some conflicts in his conscience concerning the profession of
it, yet for all this he is in equilibrio, he is in suspense. Whether he should go through all difficulties,
whether he should withstand all oppositions in this 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, James 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 has not root in himself,
but endures 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 the world, and the
deceitfulness of riches choke the Word, Matthew 13:20,21.

As for those men, that go so far, 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 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 while they have but a part when they
expect the whole. For while 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 while he does these services

to God but hypocritically, God counts him an hypocrite. Such kinds of men are 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 Servilius, and Appius, says thus. Servilius medium se gerendo, nec plebis
vetuit odium, nec apud patres gratiam inij. He neither avoided the hatred of the Commons of Rome,
nor did he gain the favor of the Senate. But Appius carrying himself basely, but not indifferently,
patribus mire fuit gratus, was in high favor with the Senate. Wherefore the advice of Suetonius is
very good. Quando non effugias, quin alterum habiturus sit inimicum, aut socium jaciendatunc est
alea, alterutri adharendu est. When it cannot be avoided but that either thou shall have each of
them thy friend or thy confederate, cast your dice and adhere to one. He speaks it of a war between
two princes, and it holds good here. Wherefore that state which does 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 take
themselves to one extreme. But it is the policy of those men not to engage themselves far in any
matters of religion by a manifest and open declaration of their opinion, or publishing their
intentions, because then they must either go through stoutly, or fall shamefully. These men that
hover between the balances do not have courage enough, and resolution to commend them to any
side, as to gain the favor of it. But as Fabius Valens, Captain to Valloius, when he heard of the
revolting of the navy at Ravenna, being in suspense what way to take, Tacitus says thus of him;
consilium aspernatius est; he rejected that counsel which should have engaged him on one side - et
quod in ex ancipitia deterrimum est, 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 those men. They have not courage enough to embark
themselves heartily to one side, nor providence enough to prevent the hatred of both.

Reason 4. fourthly, this middle lukewarm constitution is the worse in regard, they lose the
honor of their actions, and the reward of all their labors. What the comedian says of one in love, is
true also here, veram in capius, neque graviter percius, nisilo quam si operam des, ut cum insani.
He that begins and does not does 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 far 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 far 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 turns away from his righteousness, and commits iniquity,
and does according to all the abominations of the wicked, shall he live? In his trespass that he has
trespassed, and in his sin that he has sinned, in them shall he die, Ezekiel 18:24. New enterprises
should never be rashly attempted, for 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 loathe 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 he had to buy the pearl of great price. Christ is a jewel infinitely beyond all that we can give,
and therefore we cannot offer less, then our whole selves, all our services, and performances, all our
labors and endeavors. These lukewarm men can be content to afford Christ a tip of the cap and a
bend of the knee, but they will not give him their heart. They are very scrupulous in tithing mint
and rue, and very exact in the ceremony; and (as if religion were a Comedy) they will in voice and

gesture act out divine duties, though in their hearts they act, and in their lives deny the parts they
play. Give me leave to interrogate why these men gone so far, 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
impersonate, and act of a Christian and not 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 so purpose. You ran well (says the Apostle), who
did hinder you that you should not obey the truth? Galatians 5:7. Have you suffered so many things
in vain, Galatians 3:4? Were it not far better to be either hot, (that is) having enflamed affections,
and ardent zeal to the truth, by which a man goes on with courage an resolution, continues with
patience and constancy, and ends with honor; and so receives the crown of his labors, and reward of
his patience or else to be cold, securely pursuing irreligious affections, without denying oneself 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 hypocritically, they take pains to be denied. Qui timide rogat doces
negare. He that prays hypocritically begs a denial. Those that do the works of God, but do it
negligently, labor for a curse, for cursed is everyone that does the work of the Lord negligently. He
that serves God with a ceremony and complement only, his service shall be recompensed with that
answer, Isaiah 1:12. Who has required this at your hand, to tread my court? The truth is, these men
take pains to aggravate their own condemnation. For, if religion were a good cause, why do these
men go so coldly about it? And if it were bad, why do not they wholly disclaim it? For better it were
either to be cold, and such a one who as he has no piety, so he makes no show of any; or else to be
hot (that is) zealous, truly such as he professes himself to be. Far 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
virtuous man, yet did use to wear a white cloak, the ensign of innocence) virtutis ragulam
pudesacene, 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 verse, which is included in zhl, eue in the text, which is rendered hot, and is
interpreted in the 19. Verse. By zealous. I will now show what true zeal is, by which lukewarmness
will appear in its proper colors.

What is zeal? Zeal is a mixed affection of love an anger, 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 has respect both to good and its contrary, and produced 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 and inward grief and vexation of heart for evils cannot reform. Thus David did not only
keep God’s law himself, but he shed abundance of tears because others did not keep God’s law,
Psalm 119:136. Jeremiah wished his head was a fountain of tears that he might weep for the sins of
the people, Jeremiah 9:1. Thus Nehemiah was most zealous in the reforming of the abuses of God’s
worship, Nehemiah chapter.13. Thus did the zeal of Phineas appear in executing the judgment
speedily, Numbers 25. I might give you examples of Moses, our Savior, and in Paul, who were in a
manner transported with sacred zeal.

Objection. but why so zealous (some will say)? What does a man need 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. I think 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 wee not see in our bodies, how much heat enflames the blood, and
distempers the affections of the whole?

Answer. there is no question but there is much discretion to be used in the managing of our
zeal. but discretion does not abate the heat of love, but direct it. Prudence does 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 Gods commandments. Besides, if we look but upon good duties, or upon
good men, we shall find something extraordinary, which commends them to God, you shall have
ever something to show as an example. Prayer is said to prevail if it is fervent, James 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 labor of love, a patience of hope, 1 Thessalonians 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, uses the word ?????te p?e?µat???´?, desire spiritual
gifts, 1 Corinthians 14:1. ?????te de`t a`?a??´sµata, covet earnestly the best gifts, 1 Corinthians
12:31. It is not a lazy vote but an earnest covering 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, Titus 2:14.
It is not the opus operatum, that he delights in, for then he would never have said to the men of
Judah, (Isaiah 1:15) when you spread forth your hands, I will hide mine eyes, and when you make
many prayers, I will not hear; likewise in that chapter he refuses all their services; for when men
perform good duties, doing them with a kind of reluctance God refuses them. A boy learns his book,
but he does it rather for fear of his Master, than for live 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, Hebrews 12:2. Whatever was in him, was most absolute; you shall always find his
servants endeavoring 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, Genesis 32:24. And
Habakkuk watching, Habakkuk 2:1 to see what the Lord would say to 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 then
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, Hebrews 11:35, rather to choose to be tortured, than to
accept deliverance when it was offered, suffering far more willingly, than the Adversary could
inflict cruelly. There is not thinking of a Mediocrity, when we look upon Christ the Archetype, and
his Saints taking out the lessen he had set them, and imitating his copy.

Objection. But some will say, that there is much deceit, and imposture, and the Devil does
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.

Answer. Symptoms of true zeal. 1) My answer to this shall be by way of further discovery of
the truth of zeal. First; true zeal has ever knowledge as its guide, and sanctity of life, as its attendant
and fruit. And he that has a good mixture of zeal, and knowledge, so that his zeal does quicken his
knowledge, and his knowledge does guide his zeal, is like a ship well ballasted that sails with a
prosperous gale. Knowledge without zeal puffs 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, Romans 10:2. That they had a zeal, but not according to knowledge. Then true zeal has ever
sanctity as its fruit; for a zeal without knowledge is frantic, so without knowledge it is hypocritical.

Symptom 2: we may know true zeal by its original, it arises 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 arises from a heart
distempered with passion. The former is a constant and permanent heat, like that on the Alter, or
like the Vestal fire, which was always kept burning. The other is but like a flash, which arises from
some sudden turbulent passion, which being spend, it dyes. 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 Savior; were rebuked for their zeal, by our
Savior, Luke 9. Thus many do undertake a good cause, rather out of faction and humor, or out of
hatred to a person, than love to CHRIST or zeal to the truth.

Symptom 3: thirdly, as you may know true zeal from its beginning, so from its aim, and end
too. True zeal ever aims at Gods glory, and the advancement of true religion. whereas if you
separate the zeal of most men from collateral 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 outstripped Josiah in vindicating the honor 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 collateral 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 Savior, 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 does a good duty zealously, who will do it when all
self-respects are 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.

Symptom 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 Nehemiah's zeal, chapter 6. He would not flee though it were to save his
life. What? Shall such a man as I flee? Julian the Apostate knew well enough the constitution of the
Christians zeal, and therefore at length he would not vouchsafe them the honor of an opposition. for
he knew well, that their zeal was such, as that it would triumph over all difficulties; but he took a far
more dangerous course, for he sought by flattery, and faire 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 judgment, because some
men are of a contrary mind? Shall I change my opinion, because hoc velit. Shall I remit of my
diligence, and strictness of life, for fear of a frown, or ridicule of men? These are base and unworthy
respects far below a Christians. And it is certain, that they that 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 in book 2, Multo avidius
tunc martyria gloriosis mortibus quarebant, quam nunc Episcopatus pravis ambitionibus
appetuntur. They did seek more greedily after martyrdom, than some did ambitiously after
Bishopric. It was this zeal, that caused Ignatious Antioch to 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 far 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 judgment of my test.

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 Pharisee, who says, Lord, I am not as
other men. I am no extortioner, no drunkard no adulterer, etc. And I wish we could all say this
same thing so truly. Thus while 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 naught, 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 rejection in the Gospel, was unseasonable. Why are you standing
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 wee must do them good, we must
engage our selves in Christ’s quarrel. For he that is a neuter or indifferent, he is an enemy. he that is
not with me, (says 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 briers and thorns, nor will it suffice to bring forth leaves but no fruit; for the fig
tree 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 in Jeremiah 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 say nothing concerning the incestuous marriage of
Herod with his brother Philips wife. I doubt not but that Mordecai might have had the favor both of
Haman 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 be silent, when Gods glory suffers;
is to be accessory. Those in Hebrews11 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 fulfill 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 to
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 favored, and truth
withheld in unrighteousness; let these I say, that count their lives, liberty or goods dear to them,

consider now that the fearful are put in the forefront of all those that have their parts in the lake
which burns with fire and brimstone, Revelation 21:8. Let them remember likewise what our Savior
says in Matthew 1625, “He that will thus save his life, shall loose it.” How far are these men from
counting it all joy, when they fall into diverse temptations? (James 1:2)

But you will say, that the times were never worse, it never fared harder with good men.
Answer: We will grant all this, now is the time of trial; for remember what our Savior says, Mark
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.

Objection. But you will say, I shall be accounted singular; I shall be thought to walk alone.
Answer. 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 Ezekiel 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 Arian heresy, 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 Christian’s love and zeal to the truth, is when ones
goods, or his credit, or his life comes in competition, when once it come to this, that a man must
leave all and follow Christ. It is to be feared, that many who have far less to lose than the rich man
in the Gospel will go away far 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, until he comes to his
trial, and then he discovers himself what he is. For doubtless that man that has his heart fixed on any
sin, he will dispense with his religion, when once it come to cross him in it. Some men have their
Herodias, their Delilah; others have their honorable Lords; they must be all pleased. others have
great livings, those must be kept. Pilate was very unwilling to deliver Christ to the fury of the Jews
to be crucified; and yet for fear of Caesar says one evangelist, and to content the people says
another, for fear of Caesar and the satisfaction of the People (two potent arguments) he deliverers
him to be crucified. There 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 back and walk no more with
Christ. They can be contented to follow Christ, but when once it come to take up the cross and
follow him. Oh, then, 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 promises Salvation. but when it come to be made
good, that whosoever will live godly in Christ Jesus must suffer persecution, 2 Timothy 3:12. When
once it come to be fulfilled in them, the World will hate them, then Christ becomes a stumbling-
block; 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 quer-sum perditio bac? to what purpose is all this cost? If of pains, O then duram 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 employments, 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 ones self to the service of Christ.

Let them look upon sinners in the prosecution of their lusts; and let them blush to be outdone by
them. When any sin is enshrined in thy heart; with what facility does it command all the faculties,
as its vassals. And yet with what difficulties and reluctancy has 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 action, they take up their
discourse, replenish their memory, enflame 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 far are such men from being
transported with an holy ecstasy, with the spouse In the Canticles! How far 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 seeking 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 cumin, and with Peter they draw the sword, when it were far
fitter 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? Far 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 are, 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 Galileans. Those words which the blind man spoke to the Pharisees,
humble many a man, “will you 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 humble many, but make them fall too. What? Are you
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 you 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 you mind?”
Such words as these do forever stop the mouths of those (who with Agrippa were almost persuaded)
forever opening in such a cause again.

Fourthly, there is the politic Christian, the reserved professor, that never shows himself but
at half-lights. You can have little or no hold of him, and it 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 anything or speak anything which may interfere 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 all sides are deceived in him and left without question 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 professing, 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 would 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 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 feat of virtue, then
try whether thy edge to religion be not blunted, whether thy zeal be not abated, and whether as you
have outstripped thy equals in place, so you do 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 nisi imperasset, worthy of the
empire till he had it, then I must needs say that he has 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 in
melius, made better by his empire, if thy heart be for humility lower, and zeal hotter, then it was
before, if thy advancement prove the vantage ground, rather to exalt your virtues then the self; then
may thou assure thy self of the love and favor of God, as well as you have honor of men. But if it
fall out contrary, men will be apt to think that thou had less of the ballast and more of the sail, and
that thou made more haste, then good speed to thy preferment.
It is a shrewd sign 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 regret? 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 between Christ and Baal, endeavoring to reconcile between Rome, and the
reformed churches, joining the Ephod and the Teraphin, and setting up the Ark and Dagon together;
when were hear the language of Canaan, and the language of Ashdod, both proceed out of the same
mouth, as it was in Nehemiah's time, Chapter 13:24. When we see silver become dross, and wine
mixed with water, as God complains, 1Samuel 1:22. When we see the holy ointment of pure myrrh,
Exodus 30, to be compounded; and the lamps of the tabernacle that should burn clear to be choked
and suffocated with gross vapors, and the fine flower to be mixed with bran; and those that should
handle the word avllV w`j evx eivlikrinei,aj, as of sincerity, do kaphleuo, ntej sophisticate the word, 2
Corinthians2:17. When we see men yoking of the ox and the ass together, and wearing linen, and
woolen garments, using the name of Jebu, and the name of Balaam, which is forbidden, Hosea 2.17.
When we see men professing true religion and the service of one God, dividing themselves, some
between God and Mammon; others between God and their belly; a third, between God and some
adored Hellen; a fourth between God and his Mecanis; a fifth, between God and the world. When
we see a divorce made, where there should be an inseparable union (that is) between God and the
heart, and an union made, where there should be an eternal divorce (that is) between the heart and
the creature; when we see a mixture in these things which should b e most simple and pure; when
the mint and the cumin are more stood upon, than the greater things of the law, and men are more
scrupulous in observing the traditions of the elders, then the doctrine of Christ, being most
superstitious in things not commanded, and yet most negligent in the 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 honored 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 has 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 has turned out
antiquity; When I say such 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 judgment, (the occasion of thee words was
the report that the Scotst had taken New Castle) but fear that this part of my test is taken out of my
hands, and is already begun to be put in execution. I fear, I may too truly say, as Jeremiah did, that
the Lord has opened his armory, and brought forth the weapons of his indignation, Jeremiah 50:2.
God grant that part of Ezekiel’s prophecy, chapter 23:33, be not begun to be fulfilled in us. Thou
shall 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, then a facialis, to denounce God’s
judgments. Wherefore 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 there be but a spark of zeal, let us blow it
into a flame. If zeal be languid, or the heat remiss, let us double and intend 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 ecstasy, that Christ
delights in. Whatever we render to 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 then 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. Wherefore 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 enflamed, always going on with courage and resolution, continuing with patience and
constancy, that so we may end with glory. Amen.

FINIS

OCR-BASED INDEX
Listings May Include Partial Matches
Page Numbers Refer to PDF Page Numbers

1 Corinthians, 7 Daniel, 7, 8, 9 heretic, 13
1 Thessalonians, 7 David, 6, 7 holiness, 9
2 Corinthians, 12 death, 9, 10, 13 holy, 5, 6, 8, 11, 12, 13
2 Kings, 8 declaration, 5 Holy Ghost, 4, 13
2 Timothy, 10 devotion, 13 Holy Spirit, 2
abomination, 5 disciple, 11 honesty, 6, 12
adulterer, 9 divine, 6 hope, 2, 7, 11
afflicted, 9 divorce, 12 Hosea, 3, 12
affliction, 13 doctor, 11 House of Commons, 1,
angel, 3, 10, 13 doctrine, 4, 12 2
apostate, 12 doubt, 3, 5, 9, 10 humility, 12
Arian, 10 drunk, 9, 13 hypocrite, 5
Augustine, 8 drunkenness, 13 idol, 4
Baal, 4, 12 Egypt, 11 idolatrous, 4
Balaam, 12 elder, 12 illumination, 4
Baptist, 9 Elijah, 6, 10 imprisonment, 9
beast, 9 Emperor, 10 indifferent, 3, 5, 9
believe, 7, 10, 11 entertainment, 2, 8 infinite, 5, 13
blood, 6 envy, 5 Isaiah, 6, 7
brain, 13 Exodus, 12 Israel, 8, 10
brethren, 12 extraordinary, 7 Jacob, 7
business, 4, 5, 11, 12 eyes, 7, 12 James, 4, 7, 8, 10
C. Matthew McMahon, 1 Ezekiel, 5, 10, 13 Jeremiah, 6, 9, 13
Caesar, 10 faith, 4, 7, 8, 13 Jeroboam, 8
calling, 5 fashion, 8 Jerusalem, 12
censure, 2 fear, 3, 7, 8, 10, 13 Jesus, 1, 10
ceremony, 5, 6 Galatians, 6 Jesus Christ, 1
Christ, 1, 3, 4, 5, 6, 7, generation, 10 Jew, 7, 10
8, 9, 10, 11, 12, 13 Genesis, 7 Josiah, 8
Christ Jesus, 10 gesture, 6 joy, 4, 9, 10
Christian, 3, 6, 8, 9, 10, gift, 4, 7 Judges, 9
11 glory, 8, 9, 13 judgment, 3, 6, 8, 9, 13
Christianity, 11 Gomorrah, 4 kingdom, 5
church, 3, 12, 13 good works, 7 Kings, 8
Church and State, 6 goodness, 4, 9 knowledge, 4, 7
commandment, 7 grace, 4, 7 language, 1, 12
conscience, 4, 6, 10, 12 Habakkuk, 7 Laodicea, 3
constitution, 5, 8, 13 happiness, 2 liberty, 9, 10
contending, 11 hatred, 5, 6, 8, 11 light, 7, 11, 13
contentment, 10 heart, 3, 4, 5, 6, 7, 8, Lord Jesus, 1
controversy, 11, 13 10, 11, 12, 13 Lord Jesus Christ, 1
conversion, 7 heaven, 4, 6 love, 3, 4, 5, 6, 7, 8,
Corinthians, 7, 12 heavenly, 4, 6 10, 11, 12, 13
courage, 2, 5, 6, 8, 9, Hebrew, 4, 7, 9 lukewarm, 3, 4, 5, 6, 9,
10, 12, 13 Hebrews, 4, 7, 9 10, 11, 12, 13
court, 6 Hell, 12 lukewarmness, 3, 6
covet, 7 Henry, 2 lust, 9, 11, 12
crucified, 10 Henry Wilkinson, 2 marriage, 9
curse, 6, 9 heresies, 9 martyr, 9
cursing, 4 heresy, 10 martyrdom, 9

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OCR-BASED INDEX
Listings May Include Partial Matches
Page Numbers Refer to PDF Page Numbers

masculine, 8 rejoicing, 2 Timothy, 10
Matthew, 1, 4, 10 religion, 3, 4, 5, 6, 7, 8, tithing, 5
Matthew McMahon, 1 9, 10, 11, 12, 13 Titus, 7
media, 5 religious affections, 6 tongue, 9
merit, 2, 12 repent, 4 torment, 9
mind, 1, 4, 5, 8, 9, 11 repentance, 4 torture, 7
minister, 3 Revelation, 3, 10 tradition, 12
modern, 1 reward, 5, 6 trial, 10
Moses, 6 rich, 4, 10 tribulation, 4
naked, 8 riches, 4 trust, 5
nations, 5, 11 righteousness, 5, 9 truth, 4, 6, 7, 8, 9, 10,
necessary, 12 ritual, 7, 11 13
Nehemiah, 6, 8, 12 Robinson, 1 vote, 7, 10
notorious, 9 Romans, 3, 7 wife, 9
Numbers, 6 Rome, 5, 12 Wilkins, 2
oath, 3, 5, 7 Samuel, 12 Wilkinson, 2
ordinance, 3 scandal, 10 wine, 12
pain, 5, 6, 7, 10 Scot, 13 wisdom, 5, 9
parable, 12 sense, 3 Word of God, 4
passion, 8 sensuality, 9 work, 2, 5, 6, 7, 13
patience, 6, 7, 13 separated, 9 world, 4, 12
Paul, 1, 6, 7, 9 sermon, 2 worldly, 12
peace, 10 shame, 5, 6, 10, 11 worship, 6, 10, 13
persecution, 4, 10 sick, 11, 13 zeal, 3, 4, 6, 7, 8, 9,
persecutor, 8 sinful, 4 10, 11, 12, 13
Pharisee, 8, 9, 11 sinner, 11 zealous, 3, 6, 7, 8, 9
Philippians, 9 sins, 3, 6, 8, 11 Zion, 11
piety, 6 Sodom, 4
pleasure, 6 soldier, 6
posterity, 9 solemn, 12
power, 4, 6, 13 Son of God, 13
praise, 7, 10 soul, 11, 12, 13
pray, 2, 6, 7, 8, 12 speak, 3, 4, 5, 7, 9, 11,
prayer, 2, 7 13
preach, 2, 8 speech, 3, 8
preaching, 2 spirit, 3, 7, 11
principles, 4 spiritual, 7, 11
prison, 9 spiritual gift, 7
professor, 3, 5, 9, 10, sport, 6, 11, 13
11 success, 2, 5
prophecy, 13 suffering, 7
Protestant, 5 synagogue, 10
providence, 5 tabernacle, 12
Psalm, 6 tear, 6, 11
publishing, 5 temper, 3, 4, 5, 6, 8, 9,
punishment, 3, 13 11, 12, 13
Puritans, 1 temple, 12
reason, 2, 3, 4, 5, 12 temporary faith, 4
reform, 6, 12 temptation, 10
rejoice, 7 Thessalonians, 7

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