Sermon Against Lukewarmness, Text
REVEL. 3. 16.
So then becauſe thou art Lukewarme, and neither cold nor hot, I will ſpew thee out of my Mouth.
THeſe words are the words of Chriſt to the Angell 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 appeares from that ſpeech ſo often repeated; Hee that hath an Eare, let him heare what the Spirit ſaith to the Churches.
Here in theſe words is a Fault detected, and a Judgment denounced, and the reaſon why that judgment is threatned againſt that Fault: The ſin is Lukewarmeneſſe in Religion, the judgement is ſpewing out of the mouth of Chriſt, and the reaſon, why this judgement is threatned againſt this Fault, it may bee drawne from the ſinne it ſelfe, viz. Lukewarmeneſſe, for many ſinnes carry their judgments in their foreheads: Now Gods ſpeech here is by way of ſimilitude, taken from Meat, and the Stomack: it is obſerved, how that thoſe meats, which are either hot or cold are better kept in the ſtomack by reaſon of the abounding quality of heat, and coldneſſe; which ſtirre the ſtomack to embrace them more kindly, and more eaſily to digeſt them. But lukewarme meats by reaſon of their middle temper, as they doe not move ſufficiently the ſenſe at their firſt entrance, ſo being in the ſtomack, they lye unconcocted, and at length are vomitted up againe: Here then we may ſee the greatneſſe of the ſinne by the grievouſneſſe 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 ſtomacke doth meats, which it can neither endure, nor retaine; 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 looke at his vomit any more: what leſſe to be indured in the ſtomacke, than indigeſted meate? What leſſe to be imbraced, than vomit? What more to be loathed?
Let us now ſee what is meant by thoſe three words in the text, foreign, and foreign: 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, hee is ſaid to be Fervidus, hot, who is foreign fervent in ſpirit, as it was ſaid of Apollos, 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 honor of Chriſt: But thirdly, hee is Tepidus, lukewarme, that doth partake of both extreames, and is of a middle temper betwixt both, and as God complaines 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 foule and enormous ſins, and ſo he gaines the repute of a civill honeſt Man: he labours to keepe a faire correſpondence on both ſides, and to that purpoſe, hee doth apply himſelfe to ſeverall Humours.
My purpoſe now is to ſhew you the beſt and worſt of Chriſtians: the worſt is the lukewarme profeſſour, who ſeemes better than he is; the beſt is the zealous profeſſour, who is better than he ſeemes; as for him that is ſtarke cold, I ſhall ſpeake of him onelyonly by way of compariſon to the lukewarme. And therefore, Firſt I will ſhew reaſons why this lukewarme Chriſtian ſhould be in the worſt condition. Secondly, I will diſcover that ſin, by comparing it with the vertue in the Text, included in foreign, in the handling of which I ſhall ſhew the nature and condition of true zeale. Thirdly, I will take a view of divers Laodicaean profeſſours, with their fallacies and impoſtures.
Reaſon 1 That this lukewarme temper in Religion is Why this Lukewarme condition is the worſt.the worſt, it appeares, not onelyonly from that fearefull judgement expreſſed, by ſpewing out of Gods Mouth, to which they lye 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 ſhew off, or elſe, that thou didſt not make a ſhew 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 Vertue, and Tepiditas if it be not the beſt, yet it comes neerer the beſt, than that which is quite cold.
Reſponſ. Anſw. What ever may be ſaid of morall vertues, 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 zeale to the truth can never be too intenſe, nor doe I ſee how any vertue in its formall reaſon can be too much intended, or admit of an exceſſe; 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 neerer heat, than coldneſſe; and ſo it is the better temper; I anſwer, it doth not follow in this buſineſſe 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 ſigne that the heat of grace hath ſomewhat thawed the coldneſſe of their hearts, which is another reaſon, Reaſ. 2 why this middle temper of all other is the worſt: Nothing makes ſin ſo exceeding ſinfull, 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 bee farre more heavy than Sodom's or Gomorrah's, becauſe they never had the meanes offered, as had the former. As for thoſe that are lukewarme, they have been in the Sunſhine of the Goſpel, many of them have had common illumination, and taſted of the heavenly gift, and have beene 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 againe unto repentance, Heb. 6. 4, 5, 6. So alſo that ground, which after it hath dranke in the Rayne, yet bringeth forth bryars and thornes, is rejected, and is nigh unto curſing, whoſe end is to be burned, in the ſame Chapter. So it is here, he which hath beene 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 arived ſo farre as a temporary faith, they are in a farre better caſe than thoſe other: For he which comes ſo farre as to be convinced in his underſtanding of the goodneſſe and equity of true Religion, and is perſwaded 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, hee is in ſuſpence, whether he ſhould goe through all difficulties, whether he ſhould withſtand all oppoſitions in his profeſſion, he is that double-minded man, that Saint James ſpeakes of, that is unſtable in all his wayes; 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 heares the Word, and anon receives it, and that with joy; yet he hath not root in himſelfe, 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 thornes, in whom the cares of this World, and the deceitfulneſſe of riches choake the Word, Mat. 13. 20, 21. As for thoſe men, that go ſo farre, as to make ſome outward profeſſion of it, but yet dare not in all points goe through with it; they betray the cauſe and make ſhipwracke of the faith: God ſpeakes plainely by his Prophet, If God bee God, then follow him; if Baal be God, then follow him: This middle way, this halting betweene two opinions is ſure to be wrong; the extreames 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 thinke themſelves wronged, whilſt they have but a part, when they expect the whole. For whileſt he performes ſome dutyes and that (as he would ſeeme) out of conſcience; thoſe that make no conſcience of any duty, count him a Puritan; and whileſt hee doth theſe ſervices to God but feynedly, God counts him an Hypocrite: Such kind of men are they amongſt us, that are neither found Proteſtants, nor downe-right Papiſts: one ſide dares not, the other ſide will not truſt them; but neither loves them truely. 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 avoyded the hatred of the Commons of Rome, nor did he gaine the favour of the Senate: But Appius carrying himſelfe 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 adhaerendū 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 warre 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 joyning to neither, I gaine the hatred and envy of both: So that meere politicke reſpects, (which commonly worke moſt with our moderate men,) ſhould diſſwade them from this temper: if they did but conſult their owne ſafety, they would betake themſelves to one extreame. But it is the pollicy of thoſe men not to engage themſelves farre in any matters of Religion by a manifeſt and open Declaration of their opinion, or publiſhing their intentions, becauſe then they muſt either goe through ſtoutly, or fall ſhamefully: theſe men that thus hover betwixt the Ballances, have not courage enough, and reſolution to commend them to any ſide, as to gaine the favour of it: But as Fabius Valens Captaine to Velleius, when he heard of the revolting of the Navy at Ravenna, being in ſuſpence what way to take, Tacitus ſaith thus of him; Utrumque conſilium aſpernatus eſt, he rejected that councell which ſhould have engaged him on one ſide, et quod inter ancipitia deterrimum eſt, nec auſus eſt ſatis, nec providit: And which in doubtfull caſes is worſt of all, he neither had courage enough to goe through with his buſineſſe, nor wiſedome enough to provide for his owne ſafety. It is juſt ſo with theſe men: they have not courage enough to embarke themſelves heartily on one ſide, nor providence enough to prevent the hatred of both.
Reaſ. 4 Fourthly, this middle lukewarme conſtitution is the worſe in regard, they loſe the honour of their actions, and the reward of all their labours: What the Comaedian 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 begins and doth not finiſh he doth little better than diſcover a reaſonable madnes. As for him that is quite cold in his Religion, as he takes no paines in the ſervice of God, ſo he ſcarce lookes for any reward: We ſhall have many lukewarme Profeſſours, that goe very farre in the profeſſion of Religion, and are very ſtrict in the outward performance of holy duties, ſo that it may bee ſaid, of ſome of them, as it was of him in the Goſpel, they are not farre from the Kingdome of Heaven; and yet for want of going further, and aduancing forward, and preſſing toward the marke of the high calling, they fall ſhort of the goale: for when the righteous turneth away from his righteouſneſſe, and committeth iniquity, and doth according to all the abhominations of the wicked, ſhall hee live? in his treſpaſſe that he hath treſpaſſed, and in his ſinne that he hath ſinned, in them ſhall he dye, Ezek. 18. 24. As enterpriſes eſpecially if weighty, ſhould never be raſhly attempted: ſo if they be once began, they ſhould bee proſecuted with diligence, that ſo they may be diſpatched with ſucceſſe. Theſe lukewarme men are like miſerable Chapmen, that have a good mind to buy a bargaine, but are loth to goe to the price of it: now he that bids five hundred pound for that which is worth a thouſand pound, ſhall goe without it, as well as hee that bids nothing: In this buſineſſe wee ſhould be like the Merchant in the Goſpel, that ſold all that be had, to buy the Jewell of rich price. Chriſt is a jewell infinitely beyond all that we can give, and therefore we cannot offer leſſe, then our whole ſelves, all our ſervices, and performances, all our labours and endeavours: Theſe lukewarme 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 voyce, and geſture act divine duties, though in their heares they renounce; and in their lives deny the parts they play: Give me leave to interrogate: Why have theſe men gone ſo farre, as to get a forme of godlineſſe, but will not goe one ſtep further, as to ſhew the power of it? Why will they take ſo much paines to perſonate, and act a Chriſtian, and not to be one? Why did they taſte of heavenly myſteries, and not digeſt them? Why doe they take on them the title duplicate page duplicate page duplicate page duplicate page of Chriſts ſouldiers, and goe 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 deale of paines to no purpoſe. Yee did run well (ſaith the Apoſtle) who did hinder you that you ſhould not obey the truth? Gal. 15. 7. Have yee ſuffered ſo many things in vaine? Gal. 3. 4. Were it nor farre better to bee either hot, (that is) having enflamed affections, and ardent zeale 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 crowne of his labours, and guerdon of his patience? or elſe to be cold, ſecurely purſuing irreligious affections, without denying ones ſelfe the pleaſure of any ſinne, by the interruption of holy duties? But theſe tepid men who make ſome kind of conſcience of praying, but pray fainly, they take paines to be denyed: Qui timidè rogat, docet negare: He that prayes fainly, begs a denyall; thoſe that doe the worke of God, but doe 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 complement only, his ſervice ſhall bee recompenced with that anſwer, Iſay 1. 12. Who hath required this at your hand, to tread my Court? The truth is, theſe men take paines to aggrauate their owne condemnation: For, if Religion be a good cauſe, why doe theſe men goe ſo coldly about it? and if it be a bad, why doe not they wholy diſclaime it? For better it were either to be cold, and ſuch a one who as he hath no piety, ſo he makes no ſhew of any; or elſe to be hot (that is) zealous, truly ſuch as hee profeſſeth himſelfe to be; farre 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 vitious man, yet did uſe to weare a white cloake, the enſigne of innocency) virtutis ſtragulam pudefacere, to put honeſty to an open ſhame.
In the next place I will make a further diſcovery of the greatneſſe of this ſinne, by comparing it with its contrary vertue, which is included in foreign, in the Text, which is rendred hot, and is interpreted in the 19. verſ. by zealous: I will now ſhew what true zeale is, by which lukewarmeneſſe will appeare in its proper colours.
Zeale is a mixt Affection of love an anger, What zeale 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 ſinne, if it cannot conquer it, yet it begets an inward griefe, and vexation of heart for evils cannot reforme. Thus David did not onelyonly keepe gods law himſelfe, but he ſhed abundance of teares becauſe others did not keepe Gods Law, Pſal. 119. 136. Jeremiah wiſhed his head was a fountaine of teares, that he might weep for the ſinnes of the people, Jer. 9. 1. Thus Nehemiah was moſt zealous in the reforming of the abuſes of Gods worſhip, Chap. 13. Thus did the zeale of Phineas appeare 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 zeale.
Object. But why ſo zealous (ſome will ſay?) What needs all this heate? A man may come to Heaven without marching furiouſly like Jehu? Doe we not ſee many by their too much heate have become Phaeton's, and Incendiaries to Church and State, and ſet al 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 heate, it may remit of its degrees, and bee brought to an equall temper: for doe wee not ſee in our bodies, how overmuch heate enflames 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 zeale: but diſcretion doth not abate the heat of love, but direct it: prudence doth not remit our diligence and zeale, but guide it. It is not the duty of prudence to caſt water to quench or coole this affection: Hee which is in a right courſe and goes ſlowly, is not moderate, but idle: for we muſt not goe, but run the wayes of Gods commandements: Beſides, if we looke 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 prevaile, 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 worke 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 downe his life for him. The Apoſtle exhorting the Corinthians to Heavenly, and ſpiritual graces, uſeth the word foreign, deſire ſpirituall gifts, 1 Cor. 14. 1. foreign, covet earneſtly the beſt gifts, 1 Cor. 12. 31. it is not a lazy vote, but an earneſt coveting of them, which obtaines 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 dyed to purifie to himſelfe, a peculiar people zealous of good workes, Tit. 2. 14. It is not the opus operatum, that he delights in, for then hee would never have ſaid to the men of Judah, When you ſpread forth your Iſ. 1. 15.hands, I will hide mine eyes, and when you make many prayers, I will not heare; likewiſe in that Chapter he refuſeth all their ſervices; for when men performe good duties, doing them with a kind of reluctancy God refuſeth them. A Boy learnes his book, but hee doth it rather for feare of his Maſter, than for love of learning: So it is commonly with men, they doe religious exerciſes, but they doe them as a taske 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 finde ſomething ſuperlative in them; we ſhould be alwayes looking upon Chriſt as the author and finiſher of our faith, Heb. 12. 2. What ever was in him, was moſt abſolute; you ſhall alwayes finde his ſervants indeavouring to expreſſe him as neare to the life as poſſibly they can: Others may ſeeke to enter and faile, but we muſt ſtrive; you ſhall find Jacob wreſtling till day breake, Gen. 32. 24. And Habakuk watching, Hab. 2. 1. to ſee what the Lord would ſay unto him: It was not an ordinary zeale, 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 paines to beate downe his body, to keepe it in ſubjection: It was more then ordinary love to Chriſt that made Peter and John ſpeake what they had heard, and ſeene concerning him, Acts 4. or that made them rejoyce, 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 chuſe to be tortured, than to accept deliverance when it was offered, ſuffering farre more willingly, than the Adverſary could inflict cruelly: There is no thinking of a Mediocrity, when we looke 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 Devill doth make men many times beleeve that they are truly zealous, when indeed they are but like Comets, which burne very hot for a time, but at length end in a ſmoake: and it is certaine, that there is a miſguided zeale which as it is very hot, ſo it is very pernicious.
Anſw. My anſwer to this ſhall be by way of further Symptomes of true zeale.diſcovery of the truth of zeale, and firſt; True zeale hath ever knowledge as its guide; and fanctity of life, as its attendant and fruit: And he that hath a good mixture of zeale, and knowledge, ſo that his zeale doth quicken his knowledge, and his knowledge doth guide his zeale, is like a ſhip well ballaſted, that ſayles with a proſperous gale: Knowledge without zeale puffes a man up, and zeale without knowledge is like the Devill in the poſſeſſed,, which caſts him ſometimes into the fire, and ſometimes into the water: ſuch was the zeale of Paul before his converſion; ſuch was the zeale of the Jewes of whom Saint Paul ſpeakes, Rom. 10. 2. that they had a zeale, but not according to knowledge. Then true zeale hath ever ſanctity as its fruit; for as zeale without knowledge is frantick, ſo without knowledge it is hypocriticall.
Sympt. 2 2. We may know true zeale by its originall, 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 blowne and continued by it. But there is another kinde of zeale, which ariſeth from a heart diſtempered with paſſion: the former is a conſtant and permanent heate, like that on the Altar, or like the Veſtall fire, which was alwayes kept burning: The other is but like a flaſh, which ariſeth from ſome ſuddaine turbulent paſſion, which being ſpent, 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 denyed entertainement to our Saviour; were rebuked for their zeale, by our Saviour, Luke 9. Thus many doe undertake a good cauſe, rather out of faction and humour, or out of hatred to a perſon, than love to CHRIST or zeale to the truth.
Sympt. 3 Thirdly, as you may know true zeale from its beginning, ſo from its aime, and end too; True zeale ever aimes at Gods glory, and the advancement of true Religion: whereas if you ſeparate the zeale of moſt men from colaterall by-reſpects, from vaine-glory, profit, revenge, and the like, you ſhall have it faint and flagge, and at length wholly deſiſt. One would have thought the zeale of Jehu to have out ſtript Joſiah in vindicating the honour of God, and yet what Jehu did, it is thought was rather out of ſome reſpects of his owne, for eſtabliſhing the Crowne on his owne head, or for revenge, or the like; for it is ſaid of Jehu, 2 Kings 10. 31. that Jehu tooke no heed to walke in the Law of the Lord God of Iſrael with all his heart, for he departed not from the ſinnes of Jeroboam, that made Iſrael to ſinne: this is it that deceives many, they thinke that they be truly zealous, becauſe they doe good duties frequently, and perhaps willingly, whereas indeed they doe them, but not to a right end, but for ſome colaterall reſpects. For a command of God may concurre with ſelfereſpects of our owne: for it is Gods command that we ſhould heare the word preached, and that we ſhould pray; but in performance of both theſe duties, wee may have ſelfe-reſpects of our owne: for wee may come to heare the Preacher, as they in the Goſpell did come to heare our Saviour, to entrap him in his ſpeech; and to informe againſt him: or we may come to heare him, as Saint Auguſtine did to heare Saint Ambroſe, for his eloquence: or we may come to heare him, as ſome ſcoffers uſe to doe, to laugh at him: And we may pray as the Phariſees did, to get a good opinion of men, or to ſatisfie locall ſtatutes, or out of cuſtome, faſhion, or to comply with men: but he doth a good duty zealouſly, who will doe it when all ſelfe-reſpects be layd aſide; when a man will heare the Word, though he be reproached, and pray with Daniel, though hee be in danger of his life: He that can doe 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 ſigne, that it was the zeale to the end that carryed him through all the difficulties in the paſſage.
Sympt. 4 Fourthly, zeale if it be true is of a moſt maſculine diſengaged couragious Nature, free from all baſe and ſervile feares, it yeelds to no encounters, but it is encreaſed by oppoſition, juſt like heate ſurrounded with cold it recollects it forces, and at length breakes forth with greater violence: Such was Nehemiahs zeale, Chap. 6. he would not flye, 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 zeale, and therefore at length he would not vouchſafe them the honour of an oppoſition: for he knew well, that their zeale was ſuch, as that it would triumph over all difficulties; but he tooke a farre more dangerous courſe, for he ſought by flattery, and faire promiſes to drawe them to Paganiſme. Wherefore a Chriſtian ſhould alwayes ſay thus: Shall I that am a Chriſtian, ſhall I deny my cauſe? Shall I betray my faith becauſe it finds many perſecutours? 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 ſtrictneſſe of life, for feare of a ſrowne, or ſtroke of abloquie? Theſe be baſe and unworthy reſpects farre below a Chriſtians: And it is certaine, that they which ſtand in ſo much awe of men, are not recti in curia with God: for zeale if it be diſengaged, it is ſo bold as to attempt good environed with difficulties. It was zeale thus tempered, that lived in the hearts of thoſe primitive Chriſtians, who were mirrours in their time, aſtoniſhments to their adverſaries, and examples of wiſedome and fortitude to all poſterity: of whom Sulpitious Severus ſpeaking, ſayes thus of them, Lib. 2. Multò avidiùs tunc martyria glorioſis mortibus quaerebant, quàm nunc Epiſcopatus pravis ambitionibus appetuntur: They did ſeek more greedily after Martyrdome, than ſome did ambitiouſly after Biſhopricks: It was this zeale, that cauſed Ignatius Antioch ſo earneſtly deſire death, ſaying foreign: 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 lukewarme profeſſour compare his condition and temper with this which I have now deſcribed, and then hee may ſee how farre ſhort he fals of his duty though he ſeemes to goe beyond it.
In the next place I come to take a ſurvey of divers ſorts of Chriſtians, ſome of which will come within the compaſſe of this judgment of my Text.
Firſt there is the idle, lazy, and negligent profeſſour, who takes himſelfe 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, &c. And I would we could all ſay ſo truly: thus whileſt they meaſure themſelves by the irregularities of others; they never come to know the rectitude of vertue, or their owne deformities: Their goodneſſe 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 goodneſſe would ſerve the turne, than that abjurgation in the Goſpell, 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 helpe the Lord againſt the mighty: It is not ſufficient to doe the people of God no hurt, but wee muſt doe them good, we muſt engage our ſelves in Chriſts quarrell: for hee that is a Neuter or Indifferent, hee is an enemy: hee 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 turne, but the zealous profeſſion is that that he lookes at: A tree if it be barren or unfruitfull is caſt out of the garden, as well as bryer, and Thornes, 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 ſhew of a formall profeſſion will not ſerve the turne: this is to bring forth leaves but no fruit: Let but thoſe men conſider whether there be the ſame minde in them, as there was in Chriſt, Philippians 2. 5. which ſhould be in us all. Let them but conſider, whether Chriſt would content himſelfe with a negative goodneſſe, whether he would ſtand ſtill and ſay nothing, when he ſhould ſee good duties neglected, zealous profeſſions reviled, and men live in ſenſuality and carnall luſts. Let them alſo conſider how that God complaines, 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 beene contented to have ſaid nothing concerning the inceſtuous marriage of Herod with his brother Philips 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 Gods glory ſuffers; is to be acceſſary. Thoſe in Heb. 11. that wandred up and downe in Sheepskins, and goatskins, being deſtitute, afflicted and tormented, I doubte not, but if they would have contented themſelves with this negative kinde of goodneſſe, 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 onelyonly in not doing ill, but in doing good, though they were ſure to be evill intreated: Let but ſuch men as count their lives deare unto them, when they ſee Religion lye a bleeding, holineſſe of life become a Byword, zealous profeſſours reproached, and men ſeparated from all imitable qualities advanced, Haereſies favoured, and truth with-held in unrighteouſneſſe; let theſe I ſay, that count their lives, liberty or goods deare vntounto them, conſider how that the fearefull 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 ſaye his life, ſhall looſe it. How farre are theſe Men from counting it all joy, when they fall into diverſe temptations? Jam. 1. 2.
Object. But you will ſay, that the times were never worſe, it never farre harder with good men.
Anſw. Anſw. We will grant all this, now is the time of tryall; for remember what our Saviour ſaith, Mar. 8. 31. He that is aſhamed of me, and my words in an evill and adulterous generation (it is an evill and adulterous generation, that puts a man upon his tryall) of him will I be aſhamed.
Object. But you will ſay, I ſhall be accounted ſingular, I ſhall be thought to walke alone.
Anſw. Anſw. This was juſt Elijah's caſe: He knew of none that did worſhip the God of Iſrael but himſelfe: Let us never give God cauſe to complaine, 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 mee, 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 threatned death by Valence the Emperour, anſwered foreign. Oh that I might dye for the truth! But when they ſaw that threatning would doe no good, they then ſought by flattery to corrupt him; but he told them, that he was not ſo to bee wrought upon, he was reſolved neither for feare, nor flattery to betray either a good cauſe, or a good conſcience: The true tryall of a Chriſtians love and zeale 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 farre leſſe to loſe, then the rich man in the Goſpell, will goe away farre more ſad: When once it comes to this; that if you ſticke 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 beleeve in Chriſt as thoſe did, John 12. 42, 43. yet will not dare to confeſſe him, but will with them rather chuſe the praiſe of men, than of God. You would thinke the lukewarme profeſſour to be a very good Chriſtian, till he come to his tryall; and then hee diſcovers himſelfe what he is: for doubtleſſe that man that hath his heart fixed on any ſinne, hee will diſpence with his Religion, when once it comes to croſſe him in it: Some men have their Herodias, their Dalilah; others have their honourable Lords, they muſt bee all pleaſed: others have great livings, thoſe muſt bee kept. Pilate was very unwilling to deliver Chriſt to the fury of the Jewes to bee crudified; and yet for feare of Caeſar ſayes one Evangeliſt, and to content the people ſaith another, for feare of Caeſar, and the ſatisfaction of the People (two potent arguments) he delivers him to bee crucified: Their is no diſcovering of a lukewarme Profeſſour, till he be put upon ſome Criticall point, and then he will doe as thoſe did, John 6. 66. they will goe backe and walke no more with Chriſt: they can be contented to follow Chriſt: but when once it comes to take up the Croſſe and follow him; Oh then they are offended: They will be accounted profeſſours of the Goſpell, as it is a Goſpell 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 bee fulfilled in them, the World will hate them, then Chriſt becomes a ſtumbling-blocke; then Religion becomes a ſcandall: Theſe men would ſerve God, but they would ſerve as good cheape as they could, and with as little paines 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 paines, O then Durus eſt hic ſermo, this is a hard ſaying, who can beare it? Let but theſe men compare their zeale to Chriſt, with the zeale and love that men uſually beſtow on their ordinary impolyments, and they ſhall find themſelves much outſtript: We ſee how that men ordinarily can be content to riſe early, and late to take reſt, and eate the bread of ſorrow; and yet the lukewarme Chriſtian will not deprive himſelfe of the leaſt contentment and ſatisfaction, he will by no meanes defraud his Genius in any thing: We ſee men faſt tyed to their private intereſts, being in a manner captivated to their owne imployments, and yet it is a kind of bondage, and abridgement of liberty to devote ones ſelfe to the ſervice of Chriſt: Let them looke upon ſinners in the proſecution of their luſts; and let them bluſh to be outgone by them: When any ſinne is enſhrined in thy heart, with what facility doth it command all the faculties, as its vaſſals, and yet with what difficultie and reluctancy hath God any ſervice? Sinfull objects do inſinuate themſelves with admirations and ſatisfactions, attracting the deſires and inclinations after them: They enter into their play, their ſerious buſineſſe, their ſleepe, their actions, they take up their diſcourſe, repleniſh their memory, enflame their deſires: And behold how little theſe lukewarme men are affected with ſpirituall objects! Thus can men be content to nouriſh feavers, and burning coales in their boſome, but cannot endure a ſparke of zeale: How farre are ſuch men from being tranſported with an holy extaſie, with the Spouſe in the Canticles! How farre from being ſicke with love, from being raviſhed with the beauty of Chriſt? Lord, what ſhowres of teares can they beſtow upon any tranſitory loſſe, but not a drop that they ſpare for the loſſe of our Beloved! What ardent deſires, what flames can they ſend after their ſinnes, and how dull, how ſluggiſh in ſeekeing him whom our ſoule ſhould love! Let but theſe lazy negligent Chriſtians conſider this and bee aſhamed.
Secondly, there is another ſort of Chriſtians, who though they meane well, yet are much to be blamed, who doe 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 farre 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 mountaine of a mole-hill? farre better it were to reſerve our hotteſt zeale for greateſt matters: for why ſhould we put our whole ſtrength to that which may be blowne 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 profeſſours, but they would not be accounted Galilaeans: Thoſe words which the blind man ſpake to the Phariſees, ſtumble many a man, Wil yee alſo be his Diſciples? His Diſciples they would bee, 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 doe not onelyonly ſtumble many, but make them fall too. What? are yee alſo deceived? Doe any of the Rulers or Phariſees beleeve on him? When once it comes thus to be ſaid by ſome kind of men: What? are yee alſo deceived? are you led away by ſuch men in ſuch a cauſe? I tooke you to have had more diſcretion: doe you ſee any of the great Doctors of your Mind? Such words as theſe doe for ever ſtop the mouthes of thoſe (who with Agrippa were almoſt perſwaded) for ever opening in ſuch a cauſe againe.
Fourthly, there is the politick Chriſtian, the reſerved profeſſour, that never ſhewes himſelfe but at halfe-lights: You can have little or no hold of him, and in matters of controverſie he leaves himſelfe without obſervation: He never unvailes himſelfe in publick, 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 croſſe, becauſe he will make theſe ſtoop to them: He is fixed in this, he will never doe 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 doe I beleeve he knowes what religion he is of himſelfe: But queſtionleſſe 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: Wee muſt feele our owne pulſe, and try how it beates; we ſhould ſee whether our zeale be ſuch as God will accept: For we ſee that many ſet out of Aegypt, and travell well on their journey, yet never come to the Land of Canaan: many that ſet their faces to Sion and Jeruſalem, yet never arrive there; many that ſet out of the Port with a faire gale, yet make Shipwrack before they come to the Haven: many, who with Orpah leave Moab with a reſolution never to returne againe, yet Naomi alleadging ſome worldly reaſon, they do goe back: few with Ruth outſtand all difficulties in the paſſage.
Wherefore let us ſet before our eyes the examples of the beſt, and let vsus 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 owne 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 bee the ſeat of Vertue, then try whether thy edge to Religion be not blunted, whether thy zeale 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, then I muſt needs ſay that he hath purchaſed his preferment at too deare 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 zeale hotter, then it was before, if thy advancement prove the vantage ground, rather to exalt thy vertues then thy ſelfe; then mayeſt thou aſſure thy ſelfe 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 thinke that thou hadſt leſſe of the Ballaſt and more of the fayle, and that thou madſt more haſt, then good ſpeed to thy preferment.
It is a ſhrewd ſinge of a lukewarme temper, when men make ſome conſcience of performing holy duties, but they doe them as if they were about ſome other buſineſſe: When they come to Gods ſanctuary without ſolemnity and preparation to meet the Lord, when they heare the Word without affection and reverence, when they pray without fervency and intention; nay, when they can without any regreat omit theſe duties to ſatisfie their luſts, when they can omit the will of God and doe their owne, when men take offence at their brethren becauſe of their ſtrictneſſe and ſeverity of life, When wee 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 Arke and Dagon together; When we heare 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 droſſe, and wine mixed with water, as God complaines, Iſa. 1. 22. When we ſee the holy oyntement of pure myrthe, Exod. 30. to bee compounded; and the Lamps of the Tabernacle that ſhould burne cleare to be choaked and ſuffocated with groſſe vapours, and the fine flower to bee mixed with branne; and thoſe that ſhould handle the word foreign, as of ſincerity, doe foreign ſophiſticate the word, 2 Cor. 2. 17. When we ſee men yoaking of the Oxe and the Aſſe together, and wearing linnen, 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 Hellen; a fourth betwixt God and his Mecaenas; a fifth, betwixt God and the world. When we ſee a divorce made, where there ſhould be an inſeperable union (that is) betwixt God and the heart, and an union made, where there ſhould be an eternall 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, then the Doctrine of Chriſt, being moſt ſuperſtitious in things not commanded, and yet moſt negligent in things neceſſary, ambitiouſly ſeeking after the charge of ſoules, and yet moſt negligent in looking to their charg, 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 workes denying him; When a heat of profeſſing is turned into a heat of diſputing; and matters of faith are made matters of controverſie, and diſcourſe of Religion hath almoſt turned out the practice of it; When we ſee old Haereticks revived, and exploded errours 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 doe occurre either in a Church or perſon; when we ſee ſuch Symptomes as theſe, it will be no hard matter to gueſſe at the temper and conſtitution.
I ſhould in the next place come to ſpeak of the judgment; *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 feare, I may too truely ſay, as Jeremy did, that the Lord hath opened his Armory, and brought forth the weapons of his indignation, Jer. 50. 25. God grant that part of Ezekiels Prophecy, Chap. 23. 33. be not begun to bee fulfilled in us: thou ſhalt be filled with drunkenneſſe and ſorrow, with the cup of aſtoniſhment and deſolation. But for my part I had rather be an Evangeliſt to bring glad tydings, then a Faecialis, to denounce Gods judgements: VVherefore in the laſt place conſider how grievous this ſin is, and how dreadfull is its puniſhment, and tremble at the one, and abhorre the other. If therebe but a ſparke of zeale, let us blow it into a flame: If zeale be languid, or the heat remiſſe, let us double and intend it: For it is the heat of love and a heart repleniſhed with flames, and it is zeale as ſtrong as death, and moſt intenſe affections; it is a ſoule raviſht with love and an heart tranſported with an holy extacy, that Chriſt delights in. VVhat ever we render unto him, it muſt be totall 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. Hee that offers leſſe then all to him, who infinitly deſerves more than all that we can offer, he undervalues him. Hee therefore that gives to Chriſt the halt the lame and the blind; a halting heart, lame affections, and blind devotion: Hee that thinkes his lukewarme love, his languid zeale, or his faint performance will ſerve the turne, he offers the greateſt contempt, and the higheſt indignity to the Sonne of God. VVherefore let us beſeech Almighty God, that he would bee pleaſed to put his holy Spirit into our hearts, to animate and quicken our ſoules by the powerfull working of the Holy Ghoſt, that ſo we may ſerve him with ardent zeale, ſtrong affections, and love enflamed, alwayes going on with courage and reſolution, continuing with patience and conſtancy, that ſo we may end with glory, Amen.
FINIS.
End of the text · Dean Henry Wilkinson, Sermon Against Lukewarmness (1641)