Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	follow_v	zeal_n	zealous_a	58	3	9.3796	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93790	Halting stigmatiz'd in a sermon preached to the Honorable House of Commons on the monethly fast day, Octob. 25. 1643. at Margarets Westminster. By Arthur Salvvey, pastour of Severne-stoake in the county of Worcester. Published by order of the said House.	Salwey, Arthur, b. 1605 or 6.	1644 (1644)	Wing S522; Thomason E77_13; ESTC R17704	11,333	28

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 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 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 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 FINIS

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 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 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 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 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 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 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 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 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