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.
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 Idolatries,
and thorough 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,
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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 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,
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.
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.
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But when Elijah had discovered his peremptory 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.
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 charges the good Prophet with the Troubles of Israel, vers. 17.
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 fifty, together with the foure hundred prophets of the Groves, which did eat At Jezebel's table, vers. 19. This was done accordingly, vers. 20. The people being thus convened in a full Assembly, the Prophet speaks unto them in the words of my Text.
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 inconstant? Why do you fluctuate and waver thus? The Hebrew word that is Here translated halt, signifies (as Some observe) a lameness on both feet,
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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.
Iacob 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.
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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.
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.
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.
and in this sense God Says, that his name Jehovah was not known to Abraham, Isaac, and Iacob, Exod 6.3. that is, they found not the experimental significancy of it in the performance of the promise.
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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:
some take Moloch, and Baal to be one, and the same Idol, comparing Jeremiah 9.5. with Jeremiah 32.35. The Prophet Hosea in detestation of this Idol calls him Shame:
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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.
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.
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Indeed corporall, and spirituall whoredome are almost inseparable companions; the Scripture notes a like violence, and insatiablenesse, in the pursuit of both.
Indeed corporal, and spiritual whoredom Are almost inseparable Sodales; the Scripture notes a like violence, and insatiableness, in the pursuit of both.
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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:
They were all like fed Horses, every one neighing After his neighbours wife, Jeremiah 5.8. And they were mad upon their Idols, Jeremiah 50.38. some Are of opinion that Solomon in his book of Proverbs Rebuketh spiritual, as well as corporal uncleanness:
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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.
possibly the prophets that did eat At Jezebels 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 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.
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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.
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 Jezreelite.
The acrimony, or tartnesse of the reproofe appeareth by the interrogative expression of it, and he aggravateth their sinne by their long continuance therein:
The acrimony, or tartness of the reproof appears by the interrogative expression of it, and he Aggravateth their sin by their long Continuance therein:
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.
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, Deuteronomy 6.13.
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 in the vers. immediately following, That they feared not God, 2 King. 17.33.34. and 1 Zephaniah 5. The Lord severely threatened such as did swear by the Lord,
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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.
In vain do they worship me, teaching for doctrines, the Commandments of men, Matthew 15.9. This corrupt mingling in God's worship was prohibited, Levit. 19.19.
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.
so particularly from that evil heart of unbelief whereby we depart from the living God, Hebrew 3.12. It tends to evil both in respect of sin, and punishment. It is dishonourable unto God.
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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;
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;
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.
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.
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.
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.
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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:
Some of them blasphemously affirming that of the man of sin, which the Israelites (spoken of in my text) After conviction, did righly acknowledge Concerning the true God, The Lord he is the God:
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:
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:
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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:
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:
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,
When the Lycaonians saw the miracle that Paul wrought in curing the Creeple, then they cried out, The God's Are come down among us, in the likeness of men, Acts 14.8, 9, 10, 11. But when the Barbarians saw the Viper upon his hand,
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;
Thus have many behaved themselves towards you (Honourable Senators) when you cured the Creeples, I mean such as were Creeples in their estates, and Liberties;
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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 what Are the motives that prevalle with these men? are they not such as swayed these Israelites; peace, peace, peace upon any terms; Court favor and the like.
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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.
And may not I take in the How long also? How long halt you? 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.
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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,
then we double, and triple our Quousques. How long, Oh Lord, wilt thou be angry with the Prayers of thy people? How long wilt thou forget me, Oh Lord? How long, Oh 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:
and true? Shall we not Consider how often we have put the Lord to his Quousques also? How long you simple ones will you love simplicity? O Ierusalem wash thy heart from wickedness:
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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,
How long shall vain thoughts lodge within thee? Woe unto thee, Oh Ierusalem, wilt thou not be made clean? When shall it once be? Shall not we put the How long into our confessions also,
how long have we halted? How long 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,
how long have we halted? How long 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 Prophesy,
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.
and press that aggravating, [ Yet, ] mentioned foure times in that Chapter. And make use of the like complaint Delivered by the Prophet micah. Chap. 6. vers.
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Are there yet Neuters, Vterques, Waverers? Are there yet halting Malignants notwithstanding the long continuance of so many heavy Judgements upon this Land?
are there yet Neuters, Vterques, Waverers? are there yet halting Malignants notwithstanding the long Continuance of so many heavy Judgments upon this Land?
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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;
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;
I can doe 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.
I can do all things (Says the Apostle) through christ that strengthens me, Philip 4.13. Get your hearts warmed with the love of jesus christ, which the Apostle calls a constraining love, 2 Cor. 5.14.
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.
if any of you should be like the Builders 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 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,
Consider I beseech you (worthy Christians) that the Vows of God Are upon you, you have abjured Neutrality in your late Solemn Covenant, Far be it from any of you to glory in a lukewarm indifferency,
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:
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 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.
I will take up the words of Davids prayer, 1 Chronicles 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.
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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:
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:
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.
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.
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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.
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.
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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:
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:
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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.
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.
