Die Mercurii 25. Octob. 1643.  
IT is this day Ordered by the Commons assembled in Parliament, That Master Poole and Master Rous do from this House give thanks unto Master Wilkinson, and Master Salwey, for the great pains they took in the Sermons they preached this day at the entreaty of this House at St. Margaret's in the City of Westminster, it being the day of public Humiliation, and to desire them to Print their Sermons. And it is Ordered that none presume to Print their Sermons, but such as shall be authorised under their hands writing.  
H. Elsing, Cler. Parl. D. Com.   

I Authorize Christopher Meredith or his Assigns to print my Sermon , and no man else.  
ARTHUR SALWEY.   

These Sermons are entered according to Order.  
Henry Walley.   

HALTING STIGMATISED IN A SERMON PREACHED TO THE HONOURABLE House of Commons on the monthly Fast day, Octob. 25. 1643. at Margaret's Westminster.  
By ARTHUR SALWEY, Pastor of Severne-stoake in the County of Worcester.  
Published by Order of the said House.  
I would thou wert either hot, or cold, but because thou art lukewarm, and neither hot, nor cold, I will spew thee out of my mouth, Revel. 15.16.  
He that is not with me is against me, and he that gathereth not, scattereth, Matth. 12.30.  
LONDON, Printed for CHRISTOPHER MEREDITH at the Crane in Paul's Churchyard. 1644.   

TO THE HONOURABLE the House of COMMONS now Assembled in Parliament.  
THE Israelites being sore pinched by reason of the three year's drought, and the famine ensuing upon it under Ahab, had yet a promising message of rain, and plenty sent to them from heaven, before they sought unto the God of heaven for it: It seems their Idolatries, and Apostasies were grown so connatural unto them that they were not sensible of their miscarriages. I wish that it were not so in England. The Sword hath been feeding upon flesh, and glutting itself with blood for a long time: and yet there is cause to complain with Salvian, Plectimur à Deo, nec flectimur tamen; corripimur, sed non corrigimur. Though the Lord hath made us sick in smiting, yet few there are that repent of their wickedness, saying, what have I done? but every one rusheth into sin, as the Horse rusheth into the battle. jer. 8.6. And no marvel, for unless the Lord give a mind as well as means, sight as well as light, and irradiate the Organ as well as present the Object, we cannot but err: neither is our natural blindness, the only cause hereof; but Satan also puts his black hand before our eyes, that we may not see the dangerous paths wherein we walk. The world also by laying forth her two fair breasts, of profit and pleasure, hath cast down many wounded, yea many strong men have been slain by her, as it is said of the whorish woman, Prov. 7.26. These are the principal causes (I conceive) why so many halters in Religion are to be found among us, after so long enjoyment of so clear light, and so many smart rods, wherewith the Lord hath chastened us. How often have we been taught from God, that we must serve him truly, and totally, without halting, or halving? and yet how many thousands are in this Kingdom which still continue in their sins, and even hate to be reform? The multitudes of carnal Gospelers, formal Protestants, combining, and complying with the Papists, to whom Satan hath lent his seven heads to plot, his ten horns to push at the Saints of God, do sufficiently demonstrate the truth hereof. But our comfort is that the Lord will disappoint the crafty in their devises, so that their hands cannot perform their works, job. 5.12. The Lord will raise up Carpenters to cut off those horns (as you were learnedly, reasonably, and plentifully instructed in the morning Sermon;) And our hope is, that as the Lord hath (in great mercy both to our Church, and State) miraculously preserved your persons, supported your spirits, and carried you on thus fare in repairing our breaches, so he that hath begun this great work by you, will in his own gracious time perfect the same, whereby the purity of God's ordinances being settled among us, we may be freed from halting, and halving in Religion. And how ever though in the mean time you cannot be wholly free from the aspersions of black mouthed instruments of Satan, who by their manifold calumnies, and reproaches seek to retard the work of God: yet I doubt not but you will remember what was the usual saying of that holy Martyr Master Bradford; Do well, and hear ill, is written upon heaven gates. You do causam posteritatis agere: The Lord make you faithful, and always bless you with his gracious presence, guiding you by his counsels, and afterwards bringing you to his glory, which is the daily, and hearty prayer of  
Your servant in the Lord, ARTHUR SALWEY.   

A SERMON PREACHED AT a late Fast, Octob. 25. 1643. before the Honourable House of Commons.  1 KINGS 18.21. 
And Elijah came unto all the people, and said, How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him: and the people answered him not a word.  
NOw was the time when the spiritual estate of Israel was so exceedingly corrupted, that it required a speedy, and through reformation, and the spirit of an Elijah to be employed therein. For the ten Tribes had most grievously provoked the most High by their abominable Idolatries, and (which was a great aggravation of their iniquity) they added unto their sin, impenitency: and their impenitency was not a little heightened by their long continuance therein, notwithstanding all the means which the Lord had used for their reformation, who had instructed them by his faithful messengers, and corrected them with the smart rod of a three year's drought; endeavouring by an Epidemical Judgement, to cure an Epidemical 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 remembering mercy) resolves to remove that sore rod, acquaints Elijah with his purpose, and withal commands him to show himself 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 governor of Ahabs' house, and one that feared the Lord greatly, vers. 3. A rare thing to find so godly a man in such a wicked Family. Elijah wils Obadiah to tell his Lord Ahab that Elijah would speak with him, vers. 8. Obadiah refuseth to deliver the message, and gives several reasons for the justification of his denial, vers. 9, 10, 11, 12, 13, 14.  
But when Elijah had discovered his peremptory resolution of showing himself 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 he 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 public 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, than Christianos ad Leones, they haled the poor Christians to the Lions to be tormented. But observe the Prophet's answer, he deals faithfully with the King, and by way of retortion chargeth the troubles of Israel upon him, & upon his Father's house, vers. 18. And withal requires him to summon all Israel to Mount Carmel, with the Prophets of Baal, four hundred, and fifty, together with the four hundred Prophets of the Groves, which did eat at jezabels' 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 between 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 Prophet's courage: he feared neither Ahabs greatness, nor the people's number: but he came unto all the people, and said, How long halt ye, etc. Why are you thus irresolute, and inconstant? Why do ye fluctuate and waver thus? The Hebrew word that is here translated halt, signifieth (as some observe) a lameness on both feet, and it is the same that is used 2 Sam. 4.4. to express Mephibosheth his lameness, who was lame on both feet. jacob had but one side lame, and another word is used to signify his lameness, Gen. 32.31. These Idolaters were lame on both feet. Hereunto the Septuagint agreeth. They had never a good foot, they divided between God, and Baal, they served neither cordially. They halted between 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 practice. It is evident that they halted practically. How long halt ye? they had for a long time continued in their halting, which made their sin the greater, and the cure the more difficult. Frustra medicina paratur, etc. If the Lord be God. The word jehovah in the Hebrew, which is here translated [Lord] signifies (as Divines observe) three things, which are proper only to the Divine Essence.  
First, God's eternal, immutable, and independent being.  
Secondly, his giving of being to the creature, and therefore the name (jehovah) is not mentioned till the Creation was perfect, and then we read jehovah Elohim, Gen. 2.4.  
Thirdly, this name (jehovah) signifieth God's faithful giving of being unto his word and promises; and in this sense God saith, that his name jehovah was not known to Abraham, Isaac, and jacob, Exod. 6.3. that is, they found not the experimental significancy of it in the performance of the promise. If jehovah be God, follow him, i. e. serve him, worship him. But if Baal, then follow him. Baal signifies a Lord or Patron; the Heathens called the Sun by that name, which is the King or chief of the Planets. The Phoenicians worshipped the Sun under the name of Baal-samen, the same with jupiter Olympicus, which they called the Lord of heaven; as they termed 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 jer. 9.5. with jer. 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 thought to be that obscoen Idol upon which the Heathens so much doted. Indeed corporal, and spiritual whoredom are almost inseparable companions; the Scripture notes a like violence, and insatiableness, in the pursuit of both. They were all like fed horses, every one neighing after his neighbour's wife, jer. 5.8. And they were mad upon their Idols, jer. 50.38. Some are of opinion that Solomon in his book of Proverbs rebuketh spiritual, as well as corporal uncleanness: possibly the Prophets that did eat at Iezebels table were as adulterous, as idolatrous. This jezebel was the daughter of Eth-Baal King of the Zidonians, 1 King. 16.31. And it is more than 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 jeroboam who set up the Calves in Dan, and Bethel, 1 King. 12.28.29. This wicked, whorish, painting jezebel caused King Ahab (who was the too uxorious husband of a most imperious wife) to murder his good subject, Naboth the jezreelite.  
The Prophet in the words of my Text seems to reason thus. If jehovah be an eternal, 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 rain, etc. then serve him. And the people answered him not a word. Whether they were convinced by the Prophet's speech that jehovah was the true God, but were afraid to confess him, lest they should offend Ahab much, and jezebel more: or whether they waited for some miraculous, and visible discovery of the true God, having experience of the Prophet's prevalency 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, than they broke 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 Prophet's Dilemma, that they knew not what to answer; I determine not.  
In the Prophet's speech we may observe,  
First, his complaint: Secondly, his counsel. His complaint in these words, How long halt ye between two opinions? His counsel 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 sharply for their halting in Religion: The acrimony, or tartness of the reproof appeareth by the interrogative expression of it, and he aggravateth their sin by their long continuance therein: How long halt ye? I begin with the complaint, or reprehension, and thence I propound this Doctrine, viz.  
Doct. It is a very evil thing to halt in Religion. It is a very evil thing to be either a Neuter, or an Vterque, or a Waverer in Religion. neutrality, without controversy, is not to be endured. The Prophet in his Dilemma takes it for granted, that there is no colourable plea for neutrality. If the Lord be God, follow him, etc. 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 jehovah, we shall displease Ahab; and if we worship Baal, we shall offend you: it will be our wisdom to serve neither.  
Honourable, and Beloved, in matters civil we have sometimes a latitude, and liberty of suspension: but in Religion there is a necessity of determination, and resolution.  
The Scripture speaks out: Thou shalt fear 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 endured, that divideth between 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 have no other Gods but me. The Lord is a jealous God, and will endure no corrival. Jealousy is the rage of a man, and he will not spare in the day of his wrath, Prov. 6.34.35. God looks 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 threatened such as did swear by the Lord, and by Malcham. As the Lord cannot endure dividing in the Terminus of worship, so he hates dividing in the rule of worship, and the worship itself. The halting Vterque that makes the Scripture a partial rule of worship, that worshippeth God partly after the prescript of the word, and partly according to the Dictates of his own carnal reason, cannot perform any acceptable service to Almighty God. See thou do all things according to the pattern, was the command of God unto Moses, Heb. 8.5. Will-worship is vain worship. In vain do they worship me, teaching for doctrines, the commandments of men, Matth. 15.9. This corrupt mingling in God's 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 endure a Waverer. The Lord commands us to hold fast 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 evil thing, whether you consider the sin of it, or the punishment which is due to it. It cometh from evil, it tends to evil. It cometh from evil, as from the general fountain of all actual sins; original corruption: so particularly from that evil heart of unbelief whereby we depart from the living God, Heb. 3.12. It tends to evil both in respect of sin, and punishment. It is dishonourable unto God. It is a high impeachment of his glorious attributes. It wrongs God in his wisdom, justice, mercy, power, goodness, faithfulness, as if God were not worthy of our firmest resolutions, and most constant adherence; in a word, of our poor All; or, as if he were either unable, or unwilling to revenge himself upon inconstant halters. As it dishonours God, so it discredits Religion, it brings an ill report upon the holy ways of God, as those Spies brought an ill report upon the good Land of Canaan, as if the ways of God were unpleasant, or his service unprofitable. As it is dishonourable unto God, and unto Religion, so it is hurtful unto themselves. It hurts the Wavering Christian in his conscience, if conscience be ●ot in a dead sleep, it will speak bitter things unto the backslider: it will say unto him. If the Lord be not God, why dost thou serve him at all? and if he be God, and worthy of thy service, why dost thou not serve him always? The backslider in heart shall be filled with his own ways, Prov. 14.14. When (I say) conscience is throughly awakened, it will fill the soul with most exquisite torments. It hurts us in our credits; what greater ignominy, than the brand of inconstancy? There goes a shifter, a turncoate, an Apostatising hypocrite: what can render a man more stigmatically odious? what makes the devil so black, but his Apostasy? 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 changeableness in Religion: When they chose new Gods, than was war in the gates, judg. 5.8. It subjects the soul, and body unto everlasting perdition in hell, there to endure the punishments both of loss, and sense. It is a fearful thing to fall into the hands of the living God, who is a jealous God, and a consuming fire: such as draw bacl to unbelief, they do it to the perdition of their souls, Heb. 10.23.26.27.39. Nothing is more just than that jesus Christ should deny us before God his Father, and all his holy Angels, and blessed Saints; if we deny him before men. The fearful and unbelieving 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, Use 1 It serveth for the sharp 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 Pope's infallibility: some of them blasphemously affirming that of the man of sin, which the Israelites (spoken of in my text) after conviction, did rightly 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 Mass, and marrying with Idolatrous Papists? are there not multitudes in this Land that worship God after the traditions of men, or that are formal, and lukewarm in the use of God's 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 complaint against the generality of the people of this Land: how much forwardness did they profess in the beginning of this Parliament in their Petitions, and Protestations for the maintenance of the true Reformed Protestant Religion, opposition of Popery, and superstition, defence of the Laws of the Land, Liberties of the Subject, and Privileges of Parliament: but I may now say of them as the Apostle spoke of his Galatians in another case: Where is the blessedness you spoke of? Gal. 4.15. When the Lycaonians saw the miracle that Paul wrought in curing the Cripple, than they cried out, The Gods are come down amongst us, in the likeness of men, Acts 14.8, 9, 10, 11. But when the Barbarians saw the Viper upon his hand, than they cried out he was a Murderer, Act. 28.4. Thus have many behaved themselves towards you (Honourable Senators) when you cured the Cripples, I mean such as were Cripples in their estates, and liberties; when you took away Ship-money, Monopolies, and the like burdens: when you made the lame to walk, opening the Prison doors unto such as were in bonds: when you made the dumb to speak, opening the mouths 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 Laws, in Arms against you; then what multitude of Cripples did presently appear? 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 feet. And what are the motives that prevalle with these men? Are they not such as swayed these Israelites; peace, peace, peace upon any terms; 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 add so many visible declarations from heaven, the Almighty Lord of Hosts most convincingly discovering his owning of the Cause (wherein poor servants have so freely engaged themselves) in wonderful preservations, gracious deliverances, glorious victories.  
Honourable Senators, Hath there not been halting within your walls? Have not many of your members unworthily forsaken you, and miserably deserted the glorious cause of God? The Lord open their eyes, and heal their backslidings.  
Use 2 And thus I proceed unto the second Use of this point, and it affords matter of deep humiliation: And now I may take up the Prophet jeremies' Pathetical wish, jer. 9.1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day, and night, Shall I say, for the slain of the Daughter of God's people? Indeed there is cause enough to weep abundantly, for the precious blood that hath been shed, by the hands of Malignant, and bloodthirsty men: But I may add for the halting, the general halting of the Nation there is abundant cause of bitter mourning. Oh that the serious and sad consideration hereof might make deep furrows upon our hearts this day! If the Lord should come to set a mark upon such as mourn for all the abominations that are done in the Land, as once he commanded in the Prophecy of Ezekiel, Ezek. 9 I fear 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 iniquity; and a powerful motive unto deepest humiliation? In our petitions unto God we sometimes use very earnest, and importunate expostulations: then we double, and triple 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 simplicity? O jerusalem wash thy heart from wickedness: How long shall vain thoughts lodge within thee? Woe unto thee, O jerusalem, wilt thou not be made clean? 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 sins, and rebellions against God? Doth it not become us to say, Lord, how long have we halted? How long have we continued in a Laodicean temper? May not I take up the Lord's complaint, uttered by the Prophet Amos in the fourth Chapter of his Prophecy, and press that aggravating, [Yet,] mentioned four times in that Chapter. And make use of the like complaint delivered by the Prophet Micah. Chap. 6. vers. 9 and 10. The Lord's voice crieth unto the City, and the man of wisdom will see thy name, hear the rod, and who hath appointed it: Are there yet the treasures of wickedness 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?  
Use 3 And now I descend to an Use of Exhortation in the enforcement of the Prophet's counsel, or advice; which is the second general 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 jehovah or Baal were the true God: but he secretly checks their fluctuating, and wavering, and presseth them to resolution, zeal, and constancy. We must not follow God a fare 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 only, as Demas, who forsook Paul, and clavae 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 departed from following him; as it is registered of Hezekiah unto his everlasting praise, 2 King. 18.6. We must grow in grace, 2 Pet. 3.18. And our last works should be more than 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.  
Take up the profession of godliness upon good grounds, and for right ends.  
Act in the strength of Jesus Christ. I can do all things (saith the Apostle) through Christ that strengthens me, Phil. 4.13.  
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 faculty. Reward draws: punishment drives: but love is most efficacious in the persuading of us unto the discharge of our duty.  
Lastly, fix your faith upon the promises, study Moses his optics, eye him that is invisible, Heb. 11.27. And eye the threats also: Look upon that good which God promiseth, as the greatest good, and upon the evil which he threatneth, as the greatest evil.  
And (Honourable Patriots) I beseech you suffer the word of exhortation: let it be your chiefest care to follow God, in your personal holiness, and in the promoting of a national Reformation; Fellow him personally. It will be your greatest honour to be his servants: You are very high in your civil privileges, but there is a privilege of which Saint john speaks that infinitely outshines all earthly splendour; It is the privilege of our spiritual Adoption. To as many as received him, he gave the power or privilege to become the sons of God: even to those that believe on his name, joh. 1.12. For there is a Nobility which is divine, and supernatural, whereof God is the top of the kin, and Religion, the Root, in regard of which all other Nobility is but a mere shadow: It would be a sad thing (Noble Senators) if after the hearing of so many soul searching Sermons out of this place, if after so much good done by you unto the Kingdom in the work of Reformation, any of you should remain in an unregenerate condition, if any of you should be like the bvilders of the Ark, who provided for the safety of others, but could not save themselves from perishing by the Deluge. Consider I beseech you (worthy Christians) that the Vows of God are upon you, you have abjured neutrality in your late Solemn Covenant, fare be it from any of you to glory in a lukewarm indifferency, as if it were a piece 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 neutrality, and indifferency as detestable. Fellow the Lord in promoting a Nationall Reformation. You have an admirable pattern, the zealous Prophet Elijah, a man of such transcendent zeal, that toheighten the expression thereof, some have legendred of him, that when he drew his mother's breasts, he was seen to suck in fire: I wish from my soul 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 do ye, down with Baal's altars, down with Baal's priests: do not (I beseech you) consent unto a toleration of Baal's worship in this Kingdom upon any politic consideration whatsoever; I have heard that you have already Voted that you will never give your consent to the toleration of the Romish Mass in this Kingdom. I will take up the words of David's prayer, 1 Chron. 29.18. O Lord God of Abraham, Isaac, and Israel our Father, keep this for ever in the imagination of the thoughts of your hearts. Fellow God (I beseech you) in the speedy, and impartial execution of Justice: Give me leave (I beseech you) to be your humble Remembrancer: The mouths 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 trial: I know that your occasions are many, and pressing, but I beseech you lay hold upon the next opportunity for the doing of it. Remember your late Covenant: When Elijah had done execution upon Baal's priests; there was rain enough, 1 Kings 18. Who knoweth how soon the Lord may bless 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 rain, Hos. 6.3. Twice in the year there fell store of rain in Israel, in the beginning of the year about September, or October, and half a year after. The first rain fell after the sowing of their corn, that it might take rooting in the earth: the latter rain was a little before the harvest, that the ear might be full. We have had the former rain in the calling of this Parliament, we hope that the Lord will give us the latter rain also in the continuance of his blessing upon it in perfecting the work of 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 years: and from the Reformation in Edward the sixth his days until 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 platform 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 Touchstone of the word. Believe it (Worthies) that Form 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.  
FINIS.