Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE DEFORMITY OF HALTING THE LVII. SERMON.

1 KIN. 18.21.

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

Right Honourable, &c.

ELijah, who sometimes called for fire from heaven, was himselfe full of heavenly fire, the fire of zeale for the Lord of Hosts. His words, like fire,

• 1 Give light,
• 2 Heate,
• 3 Consume.

1 They give light to this undoubted truth, That one, and but one Religi∣on is to be embraced: either God or Baal must be worshipped, in no case both. Stand firme to one: How long halt ye betweene two?

2 They heate and enflame true zeale and devotion: If the Lord be God, follow him.

3 They burne up indifferencie and neutralitie: If Baal be he, goe after him. This passage of Scripture relateth a Sermon of Elijah; wherein we are to note more particularly,

• 1 The Preacher, Elijah.
• 2 The Auditorie, the whole Parliament of Israel.
• 3 The Text or Theame handled by him, viz. What God is to be worshipped, what religion to be established and maintained by Prince and people?

Now although I perswade my selfe that there is none in this whole as∣sembly who halteth betweene the Popish and reformed Churches, or hath

once bowed his knee to the Romish Baal: yet because Satan hath of late not only turned himselfe into an Angell of light, to dazle the eyes of weake Christians in point of Doctrine, but also into a Seraphim of heat and zeale, under colour of devotion to bring us to offer strange fire upon Gods Altar; and especially because there is no lamp of the Sanctuarie that bur∣neth so brightly, but that it needeth oyle continually to be powred into it to feed the flame: the opening of this Scripture cannot but be seasonable and usefull to reduce you into the path, if you swerve from it never so lit∣tle; or to prick you on, if you are in the right way that leadeth to the king∣dome of God. The key to open this Text is the occasion of this exhor∣tation of the Prophet: wherefore before I proceed to the exposition of the words, I must entreat you to cast a looke backwards to the occasion of them, and the cause of the peoples haulting downe-right: a circumstance not giving more light to the right understanding of the Prophets reproofe, than strength to our stedfast standing, and upright walking in the high way to Heaven. What the religious Father spake by way of Apologie, for handling controversall points in the pulpit, Ideo non dubitavimus dubita∣re, ut vos non dubitaretis, We therefore make no scruple to move doubts, that yee may not doubt, but upon the solution of them, be more settled in your most holy faith; I may say truly, that therefore I hold it needfull to make a stay at the cause of the poeples haulting, that their haulting may be no stay to your godly proceedings, that you may never hault upon their ground, which was so slipperie that they slid now this way, now that way, not able to set sure footing any where. Elijah by his divine commission drew them to Gods Altar; but Ahab, especially at the instigation of Jezebel, by his royall power enforced them to offer at Baals groves: between both they were miserably perplexed, their minds distracted, and their worship divi∣ded betweene God and Baal.

Men are led by examples more than precepts, especially by the exam∣ples of Princes or Potentates, which carrie a kinde of Sovereigntie over mens affections and manners, as they themselves have over their persons: insomuch, that their morall vices, yea and naturall deformities also, have beene drawne and patterned out by some of their subjects, as if they were vertues and gracefull ornaments.a 1.1 Diodorus Siculus telleth us in sober sad∣nesse, that it was the custome of the Aethiopians to maime or lame them∣selves in that part or foot on which their Prince limped, because they thought it a great disparagement for their Prince, that any about him should goe more upright, or have a more gracefull gate than hee. And Atheneus likewise reporteth of Dionysius his familiars, that because himselfe was somewhat purblinde, they, as they sate at table, reached towards di∣shes as it were by aime, and sometimes missed, that they might not seeme more quick-sighted than he. And to make up the number, when Philip re∣ceived a wound in his eye, Clisophus, as if hee had got a blow on the same eye, putteth a patch on it: and when afterwards Philip was run thorow the right thigh, in comes Clisophus all to be plaistered on that thigh, and out-halteth his Master. We can hardly hold laughing when we read or heare of the madnesse, rather than folly, of so grosse flatterie; yet wee have cause rather to weepe at the sight of a farre worse flatterie, and yet most usuall,

whereby some indeere themselves into great personages, by imitating their vices and profane carriage. To expresse these, they account it a kinde of merit of favour, or at least an homage due to their greatnesse, because (saithb 1.2 Lactantius) to imitate the vices of Princes and Nobles, is a Court-comple∣ment, nay a part of the service and obsequiousnesse due to their persons: all men in Jupiters time castaway the feare of God, lest they should seeme to up∣braid ungodlinesse to their King. Wherefore no marvell sith Ahab was starke lame on his right leg, that the Israelites here, after the manner of Cli∣sophus, followed him limping, looking sometimes to Gods Altar, some∣times to Baals. O the subtiltie of the enemie of our soules! how many fet∣ches and turnings hath that wily Serpent to get in his head? if he get it not one way by Atheisme, nor the contrarie by Superstition, yet hee hath a third way, to slide in by indifferencie. Whom he cannot bring to coldnesse in the true religion, or hot eagernesse in the false, he laboureth with a soft fire to make luke-warme, as he did the people of Israel, to whom hee sug∣gested these, or the like thoughts.

Alas, what shall we doe? we are even at our wits end, our weake and weather beaten bark is betwixt two rocks, stand still wee cannot, the wind is so strong. If wee steere one way, wee make shipwrack of our lives and goods; if the other, of faith and a good conscience: to this streight we are driven, either we must forsake our re∣ligion, or trench upon our allegeance: God and the King stand in com∣petition. Neither as the matter now standeth, is it possible to serve, much lesse please both: if wee cleave stedfastly to God, wee shall be cloven in peeces, and hewen asunder by Ahab; if we cleave not to him, wee forsake our owne mercie, and the rocke of our salvation: if wee burne incense to Baal, we shall frie our selves in hell fire; if we sacrifice unto God, Ahab will mingle our owne bloud with our sacrifices. Wee must needs indan∣ger, either our soules or our bodies, our estate or our conscience. Why, is there no meanes to save both? Wee hope there is, by dividing our selves betweene God and Baal: God shall have the one, and Baal the other: our heart wee will keepe for God, but Baal shall have our hands and knees at his service: though wee visit Baals groves, Baal shall never come into our thoughts: even then when we offer incense unto Baal, we will offer the incense of our prayers on the Altar of our heart to the God of our fathers. By this meanes wee are sure to hold faire quarter with Ahab, and we hope also to keepe in with God, to whom we give the bet∣ter part. Yea, but this is no better than halting betweene both. Be it so, is it not better to halt, thinke you, than to lose both legs? And what shame is it for us thus to halt, sith the Prince and chiefe Priests doe no otherwise? They are our guides, and if they mislead us, let them beare the blame.

As the people thus reasoned with themselves, and after much swagging on both sides, in the end came to fix and resolve upon this middle way: out commeth the Prophet Elijah, and fearing no colours, presenteth him∣selfe first to Ahab, and afterward to the people: by Ahab hee is entertai∣ned with this discourteous salutation, Art thou hee that troubleth Israel? How darest thou appeare in my presence? The Prophet as well appointed with patience to beare, as the King armed with rage to strike, encountreth

the King on this wise; It is not I that trouble Israel, but thou and thy fa∣thers house; in that yee have forsaken the commandements of the Lord, and have followed Baal. Wee see here by the freedome of the Prophets re∣proofe, that though the servants of God may be in bonds, yet the word of God is not bound; nay it bindeth Ahab and all his servants to their good be∣haviour, they cannot stirre hand or foot against the Prophet. They are so farre from silencing him, that in Gods name hee commands them, saying; Send and gather unto me all Israel unto Mount Carmel, and the Prophets of Baal foure hundred and fifty, and the Prophets that eat at Jezebels table. The King taketh the word from Elijah, and gives it to the people, and a Parliament is on the sudden assembled, wherein Elijah is the speaker: his speech is an invective against unsettled neutrality, and dissembling in mat∣ter of religion: unsettlednesse is taxed in the word halt; indifferency in the words, betweene two opinions; dissembling and temporizing in the words following, if the Lord be God, follow him.

How long halt yee betweene two opinions? The Prophet here useth no flourish at all, no prolusion after the manner of Fencers, but presently hee fals to blowes, and that so smart, that he stunned his adversaries: for so we read, they answered him never a word?c 1.3 How long halt yee? An abrupt Ex∣ordium becommeth a man that is in a vehement passion: such an one now surprized Elijah; the Baalites profaning Gods name, polluting his Altars, slaying his Prophets, heat him above his ordinary constitution. In such a case as this was to have been luke-warm, had been little better than key-cold. When God is highly dishonoured, the true religion wronged, grosse ido∣latry patronized, not to bee moved, is an argument either of insincerity or cowardice: Patientia digna omni impatientiâ: Such patience is insuffera∣ble, such silence is a crying sinne, such temper a distemper. Wherefore no marvell if Elijahs spirit, in which there was alwayes an intensive heat, now flamed, and his words were no other than so many sparks of fire.

How long halt yee betweene two opinions? Not why? but how? not doe ye now? but how long will ye? not lose or misse your way, or goe awry, but halt? not in a wrong path, but betweene two wayes? How ag∣gravateth the unseemelinesse of their gate by their manner, long by the continuance, halt by the deformity, betweene two opinions by the uncer∣tainty. Is it not a most shamefull thing to halt after an unseemely manner for a long time betweene two wayes, not certaine which to take or leave?

Out of the manner of Elijahs reproofe observe the duty of a faithfull Minister of God, when just cause is given to bee round with his hearers, and to reprove them plainly, calling halting halting: if they do not so they halt in their duty, and the vengeance of God is like to overtake them, denoun∣ced by the Prophet Jeremie;d 1.4 Behold, I will come against the Prophets that have sweet tongues, and say, He saith. Behold, I am against them that prophe∣sie false dreames, saith the Lord, and doe tell them, and cause my people to erre by their lyes and by their lightnesse, yet I sent them not, nor commanded them: therefore they shall not profit this people at all. But because this note sorteth not well with this time and this queere, I leave it, and insist rather upon those that follow, the first whereof is the consideration of the time, or rather duration of this infirmity in the people.

How long? They that are sound in their limbes, may by a small straine or blow upon their legs halt for a while, but sure long to halt is a signe of some dangerous spraine or rupture: now this people (as it should seeme) halted in this manner at least three yeeres. The strongest and soundest Christian sometimes halteth in his minde betweene two opinions, nay which is worse, betweene religion and superstition, faith and diffidence, hope and despaire: but hee halts not long, Christ by his word and spirit cureth him. As in our bodies, so in our soules we have some distempers; doubts suddenly arise in our minds as sparks out of the fire, which yet are quenched in their very as∣cending, and appeare not at all after the breath of Gods spirit hath kindled a flame of truth in our understanding. Heresies and morall vices are like quagmires, wee may slightly passe over them without any great danger: but the longer we stand upon them the deeper wee sinke, and if wee bee not drowned over head and eares in them, yet we scape not without much mire and dirt. Hereofe 1.5 S. Augustine had lamentable experience during the space of many yeeres, in which he stucke fast in the heresie of the Manichees: Had I but (saith he) slipt onely into the errour of the Manichees, and soone got out of it, my case had beene lesse fearefull and dangerous; but God knowes that for almost nine yeares I wallowed in that mud; the more I strived to get out the faster I stucke in. Beloved, if wee have not beene so happy as to keepe out of the walke of the ungodly, yet let us bee sure not to stand in the way of sinners, much lesse sit in the seat of the scornefull: if wee are not so pure and cleane as we desire, at least let us not with Moab settle upon the lees of our corruption: if wee ever have halted as Jacob did, yet let us not long halt with the Israelites, whom here Elijah reproveth, saying, How long

Halt yee? It may be, and is very likely that many of the Israelites ran to Baals groves and altars, and yet they were liable to this reproofe of Elijah. For though we run never so fast in a wrong way, we doe no better than halt before God. Better halt (saith S. Austine) in the way, than run out of the way. This people did neither, they neither ran out of the way, nor limped in the way; but halted betweene two wayes, and missed both.

Betweene two opinions. Had they beene in the right way, yet halting in it, the night might have overtaken them before they came to the period of their journey; but now being put out of their way, and moving so slowly as they did, though the Sun should haue stood still as it did in the valley of Ajalon, they were sure never to arrive in any time to the place where they would be. Yet had they beene in any way, perhaps in a long time it would have brought them, though not home, yet to some baiting place; but now being betweene two waies their case was most desperate: yet this is the case of those whom the world admireth for men of a deep reach & discreet car∣riage: they are forsooth none of your Simon Zelotes, Ahab shall never ac∣cuse them, as hee doth here Elijah, for troubling Israel with their religion, they keepe it close enough: whatsoever they beleeve in private (if at least they beleeve any thing) they in publike wil be sure to take the note from the Srate, & either fully consort with it, or as least strike so soft a stroake, that they will make no jarre in the musick. Besides other demonstrations of the folly of these men, their very inconstancy and unsettlednesse convinceth them of it: for mutability and often changing, even in civill affaires that are most

subject to change, is an argument of weaknesse; but inconstancie in religi∣on, which is alwayes constant in the same, is a note of extreme folly. Whence it is that the spirit of God taxeth this vice under that name, as, Oh yee foolish Galatians, who hath bewitch••d you? Are yee so foolish?f 1.6 having be∣gun in the Spirit, are yee now made perfect in the flesh? Have yee suffered so many things in vaine? And,g 1.7 Be not like children tossed to and fro, and carried about with everie wind of doctrine. If religion be not only the foundation of Kingdomes and Common-wealths, but also of everie mans private e∣state, what greater folly or rather madnesse can there be, than to build all theh 1.8 securitie of our present and hope of our future well-fare upon a sandie foundation? He that heareth my words and doth them not, is likened to a foo∣lish man which buildeth his house upon the sand. All the covenants betweene God and us, of all that we hold from his bountie, are with a condition of our service and fealtie: which sith a man unsettled in religion neither doth, nor ever can performe, hee can have no assurance of any thing that hee pos∣sesseth, no content in prosperitie, no comfort in adversitie, no right to the blessings of this life, no hope of the blessednesse of the life to come: what religion soever gaine heaven, he is sure to lose it. Whether the Lord be God, or Baal be God, neither of them will entertaine such halting servi∣tours. Were he not worthy to be begged for a foole, that after much cau∣tiousnesse and reservednesse, would make his bargaine so, that he were sure to sit downe with the losse? such matches maketh the worldly-wise man; howsoever the world goe, whether the true or the false religion prevaile in the State, while hee continueth resolved of neither, hee is sure to lose the pearle which the rich merchant sold all that he had to buy. What shall I speak of inward wars and conflicts in his conscience? Now he hath strong induce∣ments to embrace the Gospel, shortly after meeting with a cunning Jesuit, he is perswaded by him that he is an Enfant perdue, out of all hope of sal∣vation if he be not reconciled to the Roman Church: the next day fal∣ling aboord with the brethren of the separation, he beginneth to thinke the Brownists the onely pure and refined Christians; for all other Christians, if we beleeve them, build upon the foundation hay and stubble, but they gold, silver, and precious stones. When he is out of these skirmishes, and at leisure to commune with his owne heart, his conscience chargeth him with Atheisme, indifferencie in religion, and hollow-hearted neutralitie. Adde we hereunto the judgement of all understanding men, who esteeme such as double with God, and are of a changeable religion, to have no faithful∣nesse or honestie. By how much the graces and perfections of the mind ex∣ceed those of the body, by so much the imperfections and deformities of the one surpasse the other: what may wee then judge of wavering incon∣stancie, which is compared to a spirituall palsey, or an halting in the mind?

Halt yee. Though the metaphor of halting used in my text might signi∣fie either a slacknesse or slownesse in the way of godlinesse, or a maime in some member or article of their faith: yet, according to the scope of the place, and consent of the best Expositors, I interpret it unsettled wave∣ring and inconstancie. For he that halteth is like a man of a giddie braine in a cock-boat or wherrie, who turneth the boat sometimes this way, some∣times that way, not knowing where to set sure footing. The opposite vertue

to this vice is a stedfast standing in the true faith; whereto S. Paul exhor∣teth the Corinthians,i 1.9 Therefore my beloved brethren, be ye stedfast, unmove∣able, alwayes abounding in the worke of the Lord, for as much as you know that your labour is not in vaine in the Lord. And the Colossians, If yee con∣tinue in the faithk 1.10 grounded and settled, and be not moved away from the hope of the Gospell: and for it he heartily prayeth; For this cause I bowl 1.11 my knees to the father of our Lord Jesus Christ, that hee would grant you according to the riches of his glorie, to be strengthened with might by his spirit in the inner man, that Christ may dwell in your hearts by faith, that yee being rooted and grounded in love, may be able to comprehend with all Saints, what is the bredth, & length, & depth, & height: & to know the love of Christ which passeth know∣ledge, that ye might be filled with all the fulnes of God. The Pythagorians, who delighted to represent morall truths by mathematicall figures, described a good man by a cube; whence grew the proverb, Homo undi{que} quadratus, A perfect square man everie way. The reason of this embleme is taken from the uniformitie & stabilitie of this figure, which consisteth of six sides ex∣actly equall, & on which soever it falleth it lies stedfast. As the needle in the mariners compasse, while it waggleth to & fro till it be settled & fixed to the North-point, giveth no direction: no more doth our faith till it be set∣tled unmoveably, & pointeth directly to the true religion, which is the only Cynosure to guide our brittle barks to the faire havens where we would be.

Between two opinions. It is bad to halt, but worse (as I shewed before) to halt betweene two opinions: which may be done two manner of wayes.

• 1. Either by leaving both, & keeping a kind of middle way betwixt them.
• 2. Or by often crossing from one to the other, and sometimes going or rather limping in the one and sometimes in the other.

The former is their hainous sinne who in diversitie of religions are of none, the latter of them who are of all. The former S.m 1.12 Austine confesseth with teares to have beene his piteous case, when being reclaimed from the heresie of the Manichees, and yet not fully perswaded of the truth of the Catholique cause, he was for the time neither Catholique nor Manichee. Which estate of his soule he fitly compareth to their bodily malady, who after a long and grievous disease, at the criticall houres, as they call them, feele suddenly a release of paine, yet no increase of strength or amendment: at which time they are in greater danger than when they had their extreme fits on them, because if they mend not speedily they end. For there can be no stay in this middle estate betweene sicknesse and health. The wise Law-giver of Athens, Solon, outlawed and banished all those, who in civill contentions joyned not themselves to one part. How just this Law may be in Common wealths on earth, I dispute not: this I am sure of, that our heavenly Law-giver will banish all such out of his Kingdome, who in the Church civill warres with Heretiques, joyne not themselves to one part, I meane the Catholique and Orthodox. The Praetor of the Samnites spake to good purpose in their Senate, when the matter was debated whether they should take part with the Romans against other Greekes, or carrie themselves as neuters.n 1.13 This middle way (saith hee) which some would have us take as the safest for us, because thereby we shall provoke neither partie, as bolding faire quarter with both, is the unsafest way of all; for it will neither

procure us friends, nor take away our enemies. Of the same minde was the great Statesman Aristenus, who after hee had weighed reasons on all sides,o 1.14 resolved that the Romans so peremptorily demanding aid of them as they did, they must of necessitie either enter into confederacie & strict league with them, or be at deadly fewd; that middle way there was none. Apply you this to the Roman faith, and it is a theologicall veritie; upon necessitie wee must either hold communion with the Roman Church, or professedly impugne her and her errours. God cursedq 1.15 Meros for not taking part with the Isra∣elites against their and Gods enemies: and Christ in the Gospel openly professeth,r 1.16 He that is not with me is against me. Media ergo via nulla est.

The second kinde of halting betweene two opinions, may be observed in those, who are sometimes of one and sometimes of another. Men of this temper, though they seeme to be neerer health than others, yet indeed they are in more danger; as the Angell ofs 1.17 Laodicea his censure maketh it a cleare case. For though they may seem to be more religious than they who professe no religion: yet sith it is impossible that truth & falshood should stand together, all their religion will be found to be nothing else but dissi∣mulation, and so worse than professed irreligion. Here that speech of Philip concerning his two sonsu 1.18 Hecaterus and Amphoterus, may have place: He∣caterus is Amphoterus, and Amphoterus is Udeterus, that is, hee whose name is Either of the two, is worth Both, but he whose name is Both is neither. The Nazarean Heretiques (saith S. Austine) while they will be bothz 1.19 Jewes and Christians, prove neither one nor the other. Doth zealous Austine say so only? doth not the holy Spirit confirme it, that they who embrace or main∣taine more religions are indeed of none? How read we? The people of divers nations (saith the text) whom the King of Assur planted in Samaria feared the Lord, but served other gods. Now let us hear the censure of the holy Ghost, which followes, To this day they doe after the old manner: they neither feare God, nor doe after their ordinances, nor after the Law, nor after the comman∣dement which the Lord commanded the children of Jacob; Feare no other gods, nor bow to them, nor sacrifice to them. Hence we may strongly infer, that Ambodexters as they are called, are Ambosinisters, & Omnifidians are Nul∣lifidians: and that there is no greater enemie to true religion than worldly policie, which under pretence of deliberation hindreth sound resolution, under pretence of discretion extinguisheth true zeale, under colour of mo∣deration slackeneth or stoppeth all earnest contention for our most holy faith; yet without contention no victorie, without victorie no crowne. How should they ever hope to bee incorporated into Christ, whom hee threateneth to spue out of his mouth? But I hope better things of all here present, though I thus speake, and things that accompanie salvation, through the sincere and powerfull preaching of the Gospel of Jesus Christ among you. Cui, &c.

Notes

• a 1.1

  Jan. Grut. annot. in Tac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.2

  Lactant. di∣vin. instit. l. 5. c. 6. Et quo∣niam regis vitta imitari obsequii quod∣dam genus est, abjecerunt om∣nes pietatem ne regi scelus exprobrare vi∣derentur. & lib. c. 23. Ho∣mines malunt exempla quam verba, &c.
• c 1.3

  Cic. Catil. 2. Quous{que} tan∣dem abutêre Catilina pati∣entiâ nostrâ? & Phil. 2. Qu••niam meo f••o fieri dicam P.C. & Muret. orat. Ergo hoc miseris Gallis? &c.
• d 1.4

  Jer. 23.31, 32
• e 1.5

  Confess. lib. 3. c. 11. Novem ferme anni sunt quibus ego in illo limo pro∣fundi & tene∣bris falsitatis, cum saepius surgere conarer & gravius alli∣derer volutatus sum.
• f 1.6

  Chap. 3.1, 3, 4.
• g 1.7

  Ephes. 4.14.
• h 1.8

  Matth. 7.26.
• i 1.9

  Cor. 15.58.
• k 1.10

  Chap. 1.23.
• l 1.11

  Ephes. 3.14, 16, 17, 18, 19.
• m 1.12

  Confess. l. 6. c. 1. Cum ma∣•••• indicassem non me qui∣dem j•••• esse Mani••••ae••m, sed nec Ca∣tholicum Christianum.
• n 1.13

  Media via neque amicos patit, neque ini••icos tol∣li••.
• o 1.14

  Romanos aut socios ha∣bere, aut ho∣stes oportere, mediam viam nullam esse. Liv. Dec. 4. l. 1. Macedo∣num legati Aetolis; s••••ò, ac nequi••qu••m cum Do••i∣num Roma∣num habebitis, socium Phi∣lippum quae∣retis.
• q 1.15

  ••udg. 5.23.
• r 1.16

  Matt 12.30.
• s 1.17

  Apoc. 3.16.
• u 1.18

  Plut. Apoph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.19

  Aug. de haer. Ad quod vult Deum. 2 Kings 17. 29, 30, 33.