NOw was the time when the spirituall estate of Israel was so exceedingly corrupted, that it required a speedy, and thorough reformation, and the spirit of an Elijah to be imployed therein. For the ten Tribes had most grievously provoked the most High by their abominable [Page 2]Idolatries, and (which was a great aggravation of their iniquitie) they added unto their sinne, impenitencie: and their impenitencie was not a little heightned by their long continuance therein, notwithstanding all the meanes which the Lord had used for their reformation, who had instructed them by his faithfull messengers, and corrected them with the smart rod of a three yeeres drought; indeavouring by an Epi­demicall Judgement, to cure an Epidemicall sin; of which punishment Elijah had prophesied at the first verse of the precedent Chapter, which was accordingly fulfilled, as appeareth in the ensuing part of the same. But the Lord (in the midst of judgement remembring mercy) re­solves to remove that sore rod, acquaints Elijah with his purpose, and withall commands him to shew himselfe unto Ahab, as you may read at the first verse of this eighteenth Chapter. Whereupon the Prophet undertakes the jour­ney, vers. 2. And in the way meets Obadiah, vers. 7.

This Obadiah was governour of Ahabs house, and one that feared the Lord greatly, vers. 3. A rare thing to finde so godly a man in such a wic­ked Family. Elijah wils Obadiah to tell his Lord Ahab that Elijah would speake with him, vers. 8. Obadiah refuseth to deliver the message, and gives severall reasons for the justification of his deniall, vers. 9, 10, 11, 12, 13, 14.

But when Elijah had discovered his per­emptory [Page 3]resolution of shewing himselfe to A­hab, vers. 15. Obadiah went to meet Ahab, and Ahab went to meet Elijah, vers. 16. Ahab had no sooner set his eye upon Elijah but hee chargeth the good Prophet with the troubles of Israel, vers. 17.

It hath ever been the property of wicked men to accuse the servants of God, as the causes of publique calamities. Thus the Heathens dealt with the Christians in the Primitive times: If there was either the plague, or the sword, or the famine, or the like judgements upon the Land, then Christianos ad Leones, they haled the poore Christians to the Lions to be tormented. But observe the Prophets answer, he deales faithful­ly with the King, and by way of retortion chargeth the troubles of Israel upon him, & upon his Fathers house, vers. 18. And withall requires him to summon all Israel to Mount Carmel, with the Prophets of Baal, foure hundred, and fifty, together with the foure hundred Prophets of the Groves, which did eat at Iezabels table, vers. 19. This was done accordingly, vers. 20. The people being thus convened in a full As­sembly, the Prophet speaketh unto them in the words of my Text.

And Elijah came unto all the people, and said: How long halt ye betweene two opinions? If the Lord be God, follow him; but if Baal, then follow him: and the people answered him not a word.

Observe the Prophets courage: he feared neither Ahabs greatnesse, nor the peoples num­ber: but he came unto all the people, and said, How long halt ye, &c. Why are you thus irreso­lute, and inconstant? Why doe ye fluctuate and waver thus? The Hebrew word that is here translated halt, signifieth (as some observe) a lamenesse on both feet, and it is the same that is used 2 Sam. 4.4. to expresse Mephibosheth his lamenesse, who was lame on both feet. Iacob had but one side lame, and another word is used to signifie his lamenesse, Gen. 32.31. These Ido­laters were lame on both feet. Hereunto the Septuagint agreeth. They had never a good foot, they divided betweene God, and Baal, they ser­ved neither cordially. They halted betweene two opinions, as it is expressed in the Text, or between two thoughts, as it may be read; pro­bably the false Prophets had corrupted their judgements by their false Doctrine. Error in o­pinion causeth halting in practise. It is evident that they halted practically. How long halt ye? they had for a long time continued in their halting, which made their sinne the greater, and the cure the more difficult. Frustra medicina pa­ratur, &c. If the Lord be God. The word Ie­hovah in the Hebrew, which is here translated [Lord] signifies (as Divines observe) three things, which are proper onely to the Divine Essence.

First, Gods eternall, immutable, and indepen­dent being.

Secondly, his giving of being to the creature, and therefore the name (Iehovah) is not men­tioned till the Creation was perfect, and then we reade Iehovah Elohim, Gen. 2.4.

Thirdly, this name (Iehovah) signifieth Gods faithfull giving of being unto his word and pro­mises; and in this sense God saith, that his name Iehovah was not knowne to Abraham, Isaac, and Iacob, Exod. 6.3. that is, they found not the ex­perimentall significancy of it in the performance of the promise. If Iehovah be God, follow him, i. e. serve him, worship him. But if Baal, then follow him. Baal signifies a Lord or Patrone; the Heathens called the Sunne by that name, which is the King or chiefe of the Planets. The Phoe­nicians worshipped the Sunne under the name of Baal-samen, the same with Iupiter Olympicus, which they called the Lord of heaven; as they tearmed the Moon the Queen of heaven, which was the Diana so much magnified by the Ephe­sian Idolaters. Some take Moloc, and Baal to be one, and the same Idol, comparing Ier. 9.5. with Ier. 32.35. The Prophet Hosea in detestation of this Idol calleth him Shame: They went to Ba­al-Peor and separated themselves to that Shame, Hose. 9.10. and the Greek Interpreters translate Baal, Shame, 1 King. 18.35.

Baal-Peor (in the judgement of many) is [Page 6]thought to be that obscoen Idol upon which the Heathens so much doted. Indeed corporall, and spirituall whoredome are almost inseparable companions; the Scripture notes a like violence, and insatiablenesse, in the pursuit of both. They were all like fed horses, every one neighing af­ter his neighbours wife, Ier. 5.8. And they were mad upon their Idols, Ier. 50.38. Some are of opinion that Solomon in his booke of Proverbs re­buketh spirituall, as well as corporall unclean­nesse: possibly the Prophets that did eate at Iezebels table were as adulterous, as idolatrous. This Iezebel was the daughter of Eth-Baal King of the Zidonians, 1 King. 16.31. And it is more then probable that by her counsel her husband served Baal, and caused an Altar to be reared up unto him, 1 King. 16.31.32. 1 King. 21.25. And herein Ahab exceeded Ieroboam who set up the Calves in Dan, and Bethel, 1 King. 12.28.29. This wicked, whorish, painting Iezebel caused King Ahab (who was the too uxorious husband of a most imperious wife) to murder his good sub­ject, Naboth the Iezreelite.

The Prophet in the words of my Text seemes to reason thus. If Iehovah be an eternall, immu­table, and independent being; if he give being to every creature, and to his word, and promises, keeping covenant with his people for ever; then serve him: But if Baal be your Creator, if he can preserve you, if he can give you food, and [Page 7]raine, &c. then serve him. And the people an­swered him not a word. Whether they were convinced by the Prophets speech that Iehovah was the true God, but were afraid to confesse him, lest they should offend Ahab much, and Ie­zebel more: or whether they waited for some miraculous, and visible discovery of the true God, having experience of the Prophets preva­lencie with God, and in the mean time thought it convenient to suspend their confession. For when they saw the fire descend from hea­ven, and consume the sacrifice, then they brake out into an open acknowledgement, and said, The Lord he is the God, The Lord he is the God, 1 King. 18.38.39. Or whether they were so astonished with the Prophets Dilemma, that they knew not what to answer; I determine not.

In the Prophets speech we may observe,

First, his complaint: Secondly, his counsell. His complaint in these words, How long halt ye betweene two opinions? His counsell in these, If the Lord be God, then follow him: but if Baal, then follow him.

The complaint is reprehensory: it is a chiding complaint, he rebukes them sharpely for their halting in Religion: The acrimony, or tartnesse of the reproofe appeareth by the interrogative expression of it, and he aggravateth their sinne by their long continuance therein: How long [Page 8]halt ye? I beginne with the complaint, or re­prehension, and thence I propound this Do­ctrine, viz.

Doct. It is a very evill thing to halt in Religion. It is a very evill thing to be either a Neuter, or an Vterque, or a Waverer in Religion. Neutralitie, without controversie, is not to be endured. The Prophet in his Dilemma takes it for granted, that there is no colourable plea for neutralitie. If the Lord be God, follow him, &c. he takes it for grant­ed, that one of them must be worshipped; other­wise his reasoning had not been cogent: for they might have replied, Nay, but we will suspend, we perceive that we are in a snare. If we Serve Iehovah, we shall displease Ahab; and if we wor­ship Baal, we shall offend you: it will be our wis­dome to serve neither.

Honourable, and Beloved, in matters civill we have sometimes a latitude, and libertie of suspension: but in Religion there is a necessitie of determination, and resolution.

The Scripture speakes out: Thou shalt feare the Lord thy God, and serve him, Deut. 6.13. As I live, saith the Lord, every knee shall bow to me, Isa. 45.23. As the Neuter is abominable, so the halting Vterque is not to be indured, that divideth betweene God, and Baal: God will not allow of any dividing either in the Object, or Terminus of worship: as he will be worship­ped; so he will be worshipped solely. Thou shalt [Page 9]have no other Gods but me. The Lord is a jea­lous God, and will indure no corrivall. Jealousie is the rage of a man, and he will not spare in the day of his wrath, Prov. 6.34.35. God lookes up­on divided worship, as no worship. It is said of those Idolaters spoken of, 2 King. 17. in one vers. that they feared God, and worshipped their Idols: and in the vers. immediately following, That they feared not God, 2 King. 17.33.34. and 1 Zeph. 5. The Lord severely threatned such as did sweare by the Lord, and by Malcham. As the Lord cannot indure dividing in the Termi­nus of worship, so he hates dividing in the rule of worship, and the worship it selfe. The halting Vterque that makes the Scripture a partiall rule of worship, that worshippeth God partly after the prescript of the word, and partly according to the Dictates of his owne carnall reason, can­not performe any acceptable service to Al­mightie God. See thou doe all things according to the patterne, was the command of God unto Moses, Heb. 8.5. Will-worship is vaine worship. In vaine doe they worship me, teaching for do­ctrines, the commandements of men, Matth. 15.9. This corrupt mingling in Gods worship was prohibited, Levit. 19.19.

As God will be worshipped solely, and whol­ly, so he will be worshipped constantly: as he hates a Neuter, and Vterque, so he cannot indure a Waverer. The Lord commands us to hold fast [Page 10]our profession without wavering, Heb. 10.23. When we have proved all things, we must hold fast that which is good, 1 Thes. 5.21. Inconstancy in Religion is a very evill thing, whether you consider the sinne of it, or the punishment which is due to it. It cometh from evill, it tends to e­vill. It cometh from evill, as from the generall fountaine of all actuall sinnes; originall corrup­tion: so particularly from that evill heart of un­beliefe whereby we depart from the living God, Heb. 3.12. It tends to evill both in respect of sinne, and punishment. It is dishonourable un­to God. It is a high impeachment of his glo­rious attributes. It wrongs God in his wisedome, justice, mercy, power, goodnesse, faithfulnesse, as if God were not worthy of our firmest reso­lutions, and most constant adherence; in a word, of our poore All; or, as if he were either unable, or unwilling to revenge himselfe upon incon­stant halters. As it dishonours God, so it discre­dits Religion, it brings an ill report upon the holy waies of God, as those Spies brought an ill report upon the good Land of Canaan, as if the waies of God were unpleasant, or his service un­profitable. As it is dishonourable unto God, and unto Religion, so it is hurtfull unto themselves. It hurts the Wavering Christian in his con­science, if conscience be [...]ot in a dead sleepe, it will speake bitter things unto the backslider: it will say unto him. If the Lord be not God, why [Page 11]dost thou serve him at all? and if he be God, and worthy of thy service, why dost thou not serve him alwaies? The backslider in heart shall be filled with his owne waies, Prov. 14.14. When (I say) conscience is throughly awakened, it will fill the soule with most exquisite tor­ments. It hurts us in our credits; what greater ignominy, then the brand of inconstancy? There goes a shifter, a turncoate, an Apostatizing hy­pocrite: what can render a man more stigma­tically odious? what makes the devill so black, but his Apostasie? In a word, it hurts us tem­porally, and eternally: It subjects us to a thou­sand miseries in this life, and to everlasting pu­nishment in the world to come. What are the causes of so many sad changes in our present out­ward condition? surely, this is not the least, even our changeablenesse in Religion: When they chose new Gods, then was warre in the gates, Iudg. 5.8. It subjects the soule, and body unto everlasting perdition in hell, there to indure the punishments both of losse, and sense. It is a fearefull thing to fall into the hands of the li­ving God, who is a jealous God, and a consu­ming fire: such as draw backe to unbeliefe, they doe it to the perdition of their soules, Heb. 10.23.26.27.39. Nothing is more just then that Ie­sus Christ should deny us before God his Father, and all his holy Angels, and blessed Saints; if we deny him before men. The fearefull and un­believing [Page 12]shall be cast into the lake which burns with fire, and brimstone, which is the second death, Revel. 21.8.

I proceed unto Application.

First, Vse 1 It serveth for the sharpe Reprehension, not only of the Idolatrous Papists, who divide between God, and Baal in their Image-worship, Saint-worship, Bread-worship, in their monstrous doctrine asserting the Popes infallibilitie: some of them blasphemously affirming that of the man of sinne, which the Israelites (spoken of in my text) after conviction, did righly ac­knowledge concerning the true God, The Lord he is the God: the Lord he is the God. 1 King. 18.39. So some of them have called the Bishop of Rome: Dominus Deus noster Papa, Our Lord God the Pope: Blush ye heavens at this prodi­gious blasphemy! Are there not also titular Pro­testants among us who divide between God, and Baal in their presence at the Idolatrous Masse, and marrying with Idolatrous Papists? are there not multitudes in this Land that worship God after the traditions of men, or that are formall, and luke-warme in the use of Gods ordinances: or that are miserably inconstant in Religion, and the high concernments thereof? I wish that I had not just cause to take up a very sad cōplaint against the generality of the people of this Land: how much forwardnesse did they professe in the beginning of this Parliament in their Petitions, and Protestations for the maintenance of the [Page 13]true Reformed Protestant Religion, opposition of Popery, and superstition, defence of the Laws of the Land, Liberties of the Subject, and Priviledges of Parliament: but I may now say of them as the Apostle spake of his Galatians in an­other case: Where is the blessednesse you spake of? Gal. 4.15. Whē the Lycaonians saw the miracle that Paul wrought in curing the Creeple, then they cryed out, The Gods are come downe a­mongst us, in the likenesse of men, Acts 14.8, 9, 10, 11. But when the Barbarians saw the Viper upon his hand, then they cryed out he was a Murderer, Act. 28.4. Thus have many behaved themselves towards you (Honorable Senators) when you cured the Creeples, I meane such as were Creeples in their estates, and liberties; when you took away Ship-money, Monopolies, and the like burdens: when you made the lame to walke, opening the Prison doores unto such as were in bonds: when you made the dumbe to speake, opening the mouthes of many silenced Ministers; then they could say, Oh this is a blessed Parliament! We had been undone if it had not been for this Parliament: but when they saw the viperous brood of malignant Ad­versaries unto our Religion, and Lawes, in Arms against you; then what multitude of Creeples did presently appeare? Most were (I wish I could not say, are) lame on one foot; yea, of too ma­ny I may say, utroque poplite, they are lame on [Page 14]feet. And what are the motives that prevalle with these men? Are they not such as swayed these Israelites; peace, peace, peace upon any tearmes; Court-favour and the like. And may not I take in the Quousque also? How long halt ye? What? halt still? after so many satisfactory Declarations from the Parliament, I may adde so many visible declarations from heaven, the Almightie Lord of Hoasts most convincingly discovering his owning of the Cause (wherein poore servants have so freely ingaged them­selves) in wonderfull preservations, gracious deliverances, glorious victories.

Honorable Senators, Hath there not beene halting within your wals? Have not many of your members unworthily forsaken you, and mi­serably deserted the glorious cause of God? The Lord open their eyes, and heale their back­slidings.

Vse 2 And thus I proceede unto the second Use of this point, and it affords matter of deep humilia­tion: And now I may take up the Prophet Ie­remies Patheticall wish, Ier. 9.1. Oh that my head were waters, and mine eyes a fountaine of teares, that I might weepe day, and night, Shall I say, for the slaine of the Daughter of Gods peo­ple? Indeed there is cause enough to weepe a­bundantly, for the precious blood that hath been shed, by the hands of Malignant, and blood­thirsty men: But I may adde for the halting, the [Page 15]generall halting of the Nation there is abun­dant cause of bitter mourning. Oh that the se­rious and sad consideration hereof might make deepe furrowes upon our hearts this day! If the Lord should come to set a marke upon such as mourne for all the abominations that are done in the Land, as once he commanded in the Pro­phesie of Ezekiel, Ezek. 9. I feare that but a few of us should receive it. And may I not take in the Quousque also? the How long mentioned in my Text, for a sad aggravation of our iniquitie; and a powerfull motive unto deepest humilia­tion? In our petitions unto God we sometimes use very earnest, and importunate expostula­tions: then we double, and treble our Quous­ques. How long, O Lord, wilt thou be angry with the prayers of thy people? How long wilt thou forget me, O Lord? How long, O Lord, holy, and true? Shall we not consider how of­ten we have put the Lord to his Quousques also? How long ye simple ones will ye love simplici­tie? O Ierusalem wash thy heart from wicked­nesse: How long shall vaine thoughts lodge within thee? Woe unto thee, O Ierusalem, wilt thou not be made cleane? When shall it once be? Shall not we put the Quousque into our con­fessions also, and judge ourselves this day for our long continuance in our sinnes, and rebellions against God? Doth it not become us to say, Lord, how long have we halted? How long [Page 16]have we continued in a Laodicean temper? May not I take up the Lords complaint, uttered by the Prophet Amos in the fourth Chapter of his Prophesie, and presse that aggravating, [Yet,] mentioned foure times in that Chapter. And make use of the like complaint delivered by the Prophet Micah. Chap. 6. vers. 9. and 10. The Lords voyce crieth unto the Citie, and the man of wisdome will see thy name, heare the rod, and who hath appointed it: Are there yet the trea­sures of wickednesse in the house of the wicked, and the scant measure that is abominable? So may I say; Are there yet Neuters, Vterques, Wa­verers? Are there yet halting Malignants not­withstanding the long continuance of so many heavy Judgements upon this Land?

Vse 3 And now I descend to an Use of Exhorta­tion in the inforcement of the Prophets counsel, or advice; which is the second generall men­tioned in my Text, in these words: If the Lord be God, follow him: but if Baal, then follow him? The Prophet speaketh thus hypothetically, not as if he doubted whether Iehovah or Baal were the true God: but he secretly checks their flu­ctuating, and wavering, and presseth them to resolution, zeale, and constancie. We must not follow God a farre off, as Peter followed Christ, and when we are espied, deny him, as he did: nor trembling, as the people followed Saul: not for a time onely, as Demas, who forsooke Paul, [Page 17]and clave unto this present world: but we must follow him in truth, as Samuel counselleth, 1 Sam. 12.24. and cleave unto him with purpose of heart, as Barnabas exhorteth, Act. 11.23. We must follow him fully as Caleb did, Num. 14.24. We must cleave unto him, and not depart from following him; as it is registred of Hezekiah un­to his everlasting praise, 2 King. 18.6. We must grow in grace, 2 Pet. 3.18. And our last workes should be more then our first, which was Thya­tira's commendation, Revel. 2.19. Let us re­solve to follow him in worship, and manners, worshipping him according to his revealed will, and ordering our conversation according to his holy word: And that we may be thus entire, and constant, let us take into our most serious consideration these ensuing Directions.

1 Take up the profession of godlinesse upon good grounds, and for right ends.

2 Act in the strength of Jesus Christ. I can doe all things (saith the Apostle) through Christ that strengthens me, Phil. 4.13.

3 Get your hearts warmed with the love of Je­sus Christ, which the Apostle calleth a constrain­ing love, 2 Cor. 5.14. For as reward hath an at­tractive, and punishment an impulsive: so love hath a compulsive facultie. Reward draws: pu­nishment drives: but love is most efficacious in the perswading of us unto the discharge of our dutie.

Lastly, fixe your faith upon the promises, stu­dy Moses his opticks, eye him that is invisible, Heb. 11.27. And eye the threats also: Looke up­on that good which God promiseth, as the grea­test good, and upon the evill which he threat­neth, as the greatest evill.

And (Honorable Patriots) I beseech you suf­fer the word of exhortation: let it be your chief­est care to follow God, in your personall holi­nesse, and in the promoting of a nationall Refor­mation; Follow him personally. It will be your greatest honour to be his servants: You are ve­ry high in your civill priviledges, but there is a priviledge of which Saint Iohn speaks that infi­nitely out-shines all earthly splendour; It is the priviledge of our spirituall Adoption. To as many as received him, he gave the power or pri­viledge to become the sons of God: even to those that beleeve on his name, Ioh. 1.12. For there is a Nobilitie which is divine, and superna­turall, whereof God is the top of the kin, and Religion, the Root, in regard of which all o­ther Nobility is but a meere shadow: It would be a sad thing (Noble Senatours) if after the hearing of so many soule searching Sermons out of this place, if after so much good done by you unto the Kingdome in the worke of Reformation, any of you should remaine in an unregenerate con­dition, if any of you should be like the builders of the Arke, who provided for the safetie of o­thers, [Page 19]but could not save themselves from pe­rishing by the Deluge. Consider I beseech you (worthy Christians) that the Vowes of God are upon you, you have abjured Neutralitie in your late Solemne Covenant, farre be it from any of you to glory in a luke-warme indifferen­cy, as if it were a peece of singular policy. They who thus glory in their shame, shall one day be ashamed of this their glory. You have with your tongues renounced this Neutralitie, and indiffe­rency as detestable. Follow the Lord in pro­moting a Nationall Reformation. You have an admirable patterne, the zealous Prophet Elijah, a man of such transcendent zeale, that toheighten the expression thereof, some have legendred of him, that when he drew his mo­thers breasts, he was seene to sucke in fire: I wish from my soule that a double portion of his spirit, may be given unto you, that you may act in his power, and spirit: Elijah opposed Idolatry and oppression, so doe ye, down with Baals al­tars, down with Baals priests: doe not (I be­seech you) consent unto a toleration of Baals worship in this Kingdom upon any politick con­sideration whatsoever; I have heard that you have already Voted that you will never give your consent to the toleration of the Romish Masse in this Kingdom. I will take up the words of Davids prayer, 1 Chron. 29.18. O Lord God of Abraham, Isaac, and Israel our Father, keepe [Page 20]this for ever in the imagination of the thoughts of your hearts. Follow God (I beseech you) in the speedy, and impartiall execution of Justice: Give me leave (I beseech you) to be your hum­ble Remembrancer: The mouthes of your Ad­versaries are opened against you, the hearts of your true friends are grieved, That so many De­linquents are in prison, and yet but very few of them brought to their triall: I know that your occasions are many, and pressing, but I beseech you lay hold upon the next opportunitie for the doing of it. Remember your late Covenant: When Elijah had done execution upon Baals priests; there was raine enough, 1 Kings 18. Who knoweth how soone the Lord may blesse us with an holy peace, and blessed Reformation, if Ju­stice were more fully executed? Let us follow on to know the Lord, his going forth is prepa­red as the Morning, and he shall come unto us as the latter, and former raine, Hos. 6.3. Twice in the yeere there fell store of raine in Israel, in the beginning of the yeere about September, or Octo­ber, and halfe a yeere after. The first raine fell after the sowing of their corne, that it might take rooting in the earth: the latter raine was a little before the harvest, that the eare might be full. We have had the former raine in the calling of this Parliament, we hope that the Lord will give us the latter raine also in the continuance of his blessing upon it in perfecting the worke of [Page 21]Reformation. God hath raised you up to be the repairers of the breaches, consider (I beseech you) that from the first service in the Temple when it was built, and the time of Elijahs Refor­mation, was about an hundred yeers: and from the Reformation in Edward the sixt his dayes untill this present is much about the same pro­portion of time: Is not this the very time for which God hath reserved, and for which he hath so admirably prepared you? Make the word of God your Rule in the Reformation of Religion: Shortly (I hope) a plat-forme of worship, disci­pline, and government, will be presented unto you, by those whom you have employed for that purpose. I beseech you bring all unto the Touch-stone of the word. Beleeve it (Wor­thies) that Forme of Government will be best for the State, which is most agreeable unto the word: It hath been often said by the Bishops of the Government of the Reformed Churches (and they did commonly instance in Presbyte­ry) that it was no friend to Monarchy. But I am sure that Prelacy is no enemy unto Tyranny. The Lord guide you in the managing hereof, that what you shall do herein, may tend unto the glory of God, and the good and peace of his CHURCH.