A sermon preached before His Majestie at Christ-Church in Oxford, on the 18. of April 1643. By William Stampe vicar of Stepney in the county of Middlesex.
A SERMON PREACHED before His MAjESTIE at Christchurch in Oxford on Tuesday, the 18 of April, 1643. ESAY 59. 1, 2. 1 Behold, the Lords hand is not shortned, that it cannot save, neither his eare heavy that it cannot heare.
A SERMON PREACHED before His Majesty At Christchurch in Oxford on Tuesday, the 18 of April, 1643. ISAIAH 59. 1, 2. 1 Behold, the lords hand is not shortened, that it cannot save, neither his ear heavy that it cannot hear.
Looke we well upon the fruites, and we must be driven to conclude (by an argument a posteriori ) that sure some where or other, there hath been fasting for strife, and debate,
Look we well upon the fruits, and we must be driven to conclude (by an argument a posteriori) that sure Some where or other, there hath been fasting for strife, and debate,
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his power and propensitie to releive England, and Ireland, is as great (at this day) as ever it was to releive his owne peculiar Israell. The great incapacity we labour under, is from our selves.
his power and propensity to relieve England, and Ireland, is as great (At this day) as ever it was to relieve his own peculiar Israel. The great incapacity we labour under, is from our selves.
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For Behold the Lords hand is not shortned, &c. This Text is delivered by the Prophet, to prevent a mistake which Commonly arises in the hearts of men, in their conceipts of God, and themselves.
For Behold the lords hand is not shortened, etc. This Text is Delivered by the Prophet, to prevent a mistake which Commonly arises in the hearts of men, in their conceits of God, and themselves.
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and there takes notice of an omnipotent hand, an attentive Eare, both pointed at with an Ecce, Bebold the Lords hand is not shortned that it cannot save:
and there Takes notice of an omnipotent hand, an attentive Ear, both pointed At with an Ecce, Behold the lords hand is not shortened that it cannot save:
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upon man at distance from his maker, upon man divorceing himselfe from his God, and (by a selfe Excommunication) delivering himselfe up into the power and government of Satan.
upon man At distance from his maker, upon man divorcing himself from his God, and (by a self Excommunication) delivering himself up into the power and government of Satan.
So that we have here Aliquid Dei, and Aliquid nostri: that which belongs to God, described in the Negative, his hand is not shortned, his eare is not heavy, &c. (that is) he is alwaies one and the same God:
So that we have Here Aliquid Dei, and Aliquid Our: that which belongs to God, described in the Negative, his hand is not shortened, his ear is not heavy, etc. (that is) he is always one and the same God:
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and afterwards enquire into these 3 particulars. 1. What it is that seperates from God 2ly. Wherein God seperates from us, 3ly. (which results from both) in what condition we are when God is depated from us.
and afterwards inquire into these 3 particulars. 1. What it is that separates from God 2ly. Wherein God separates from us, 3ly. (which results from both) in what condition we Are when God is depated from us.
Not that God hath either Hand or Eare in strictnes of speech, in both Humanum dicit, he speakes to us (as the nourse to the child) in that language, wherein we are best able to understand him.
Not that God hath either Hand or Ear in strictness of speech, in both Humanum dicit, he speaks to us (as the nurse to the child) in that language, wherein we Are best able to understand him.
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As for spirituall mercies, I shall onely say thus much in briefe, that God (in that Covenant of Grace which hee is pleased to make with his Creature) freely offers unto us his sonne,
As for spiritual Mercies, I shall only say thus much in brief, that God (in that Covenant of Grace which he is pleased to make with his Creature) freely offers unto us his son,
like the same exhalation which distills at one time in a sweet; softning showre; and at another time, by being detained too long, is hardned into a thunderbolt.
like the same exhalation which distils At one time in a sweet; softening shower; and At Another time, by being detained too long, is hardened into a thunderbolt.
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To the old world he gave a time of 120 yeares Gen: 6: 3: To the Citie of Nineve a time of 40 daies, Jonah 3. 4. To Jezabell a certaine space to repent of Her Fornication, Revel: 2: 21: To every soule Horam prafixam, a certaine limited time Heb. 4. 7. And as he gives his word of Command to the sea, thus farre thou shalt come and noe farther:
To the old world he gave a time of 120 Years Gen: 6: 3: To the city of Nineveh a time of 40 days, Jonah 3. 4. To Jezebel a certain Molle to Repent of Her Fornication, Revel: 2: 21: To every soul Horam prafixam, a certain limited time Hebrew 4. 7. And as he gives his word of Command to the sea, thus Far thou shalt come and no farther:
We know they were all virgins in the parable, and all of them alike slumbered and slept, only the foolish ones, stayed a little beyond their limited time.
We know they were all Virgins in the parable, and all of them alike slumbered and slept, only the foolish ones, stayed a little beyond their limited time.
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The time is, when God may and will be found: The time will be, when God cannot, will not be found; when his hand will be shortned and his eare heavy &c. and then he that is filthy shall be filthy still, and he that is unjust shall be unjust for ever.
The time is, when God may and will be found: The time will be, when God cannot, will not be found; when his hand will be shortened and his ear heavy etc. and then he that is filthy shall be filthy still, and he that is unjust shall be unjust for ever.
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How thrifty should we be of those houres, which are but given us to prepare for that houre which neither Men, nor Angells know of? How seasonable and welcome should that hand of mercy be:
How thrifty should we be of those hours, which Are but given us to prepare for that hour which neither Men, nor Angels know of? How seasonable and welcome should that hand of mercy be:
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which (like our Saviours unto Saint Peter ) offers at this instant to save mee from an eternall drowning? How precious and invaluable that moment, that gives me either a Bene or a Male Discessit to all eternitie? That part of time which is past, will never wheele about againe, that which we thinke and presume is yet to come, may peradventure never come, the only time we can call our owne is the present,
which (like our Saviors unto Saint Peter) offers At this instant to save me from an Eternal drowning? How precious and invaluable that moment, that gives me either a Be or a Male Discessit to all eternity? That part of time which is past, will never wheel about again, that which we think and presume is yet to come, may Peradventure never come, the only time we can call our own is the present,
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2ly In regard of Temporall preservations his Hand is not shortned, &c. The same hand of mercy which was a Convoy to the Israelites in the Sea , a Crane to Joseph in the pit :
2ly In regard of Temporal preservations his Hand is not shortened, etc. The same hand of mercy which was a Convoy to the Israelites in the Sea, a Crane to Joseph in the pit:
The same hand that had the windes in his fist in 88: The same Digitus Dei, that pointed out that horrid, (though now we cannot say unparrallelled) Conspiracie Novemb. 5:
The same hand that had the winds in his fist in 88: The same Digitus Dei, that pointed out that horrid, (though now we cannot say unparrallelled) conspiracy November 5:
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The same hand that saved a Crowne, and sheltered the Royall bloud Octob. 23. (at the apprehension of which hazard our Trembling will be, (and our praises should be) as strong and lasting as our memories.) The same Canopy of good providence and protection does as yet hang over us,
The same hand that saved a Crown, and sheltered the Royal blood October 23. (At the apprehension of which hazard our Trembling will be, (and our praises should be) as strong and lasting as our memories.) The same Canopy of good providence and protection does as yet hang over us,
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Behold the hand of the Lord is not shortned, &c. This Doctrine of Gods immutability, laies a strict charge upon the pulpit and the presse, to be faithfull and impartiall in those messages that come from God.
Behold the hand of the Lord is not shortened, etc. This Doctrine of God's immutability, lays a strict charge upon the pulpit and the press, to be faithful and impartial in those messages that come from God.
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If God be alwaies the same, why should not his word be so too? There is not under heaven, a more ugly and deformed creature then a changeling in the pulpit;
If God be always the same, why should not his word be so too? There is not under heaven, a more ugly and deformed creature then a changeling in the pulpit;
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and shut, to the cause and himselfe. He makes great use of the Devils perspective; whereof hee hath one end for the Pulpit, and another end for the Chamber.
and shut, to the cause and himself. He makes great use of the Devils perspective; whereof he hath one end for the Pulpit, and Another end for the Chamber.
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and the reason why we stand in our owne light, and turne our backes upon Gods favourable countenance, is because our workes are the workes of darknesse, and therefore we hate that •ight that will discover them.
and the reason why we stand in our own Light, and turn our backs upon God's favourable countenance, is Because our works Are the works of darkness, and Therefore we hate that •ight that will discover them.
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(and steere thy course according to this beleife) thou hast the Apostles warrant, thou shalt bee saved, Rom. 10 9. In the meane time (for the great extremities we labour under) the same Apostle assures, that God is able to doe exceeding abundantly for us, above all that we can aske or think. It may seeme strange:
(and steer thy course according to this belief) thou hast the Apostles warrant, thou shalt be saved, Rom. 10 9. In the mean time (for the great extremities we labour under) the same Apostle assures, that God is able to do exceeding abundantly for us, above all that we can ask or think. It may seem strange:
or anguish, or persecution, or famine, or nakednesse, or perill, or sword? If these would separate, we were but in a very ill condition, as our times now are;
or anguish, or persecution, or famine, or nakedness, or peril, or sword? If these would separate, we were but in a very ill condition, as our times now Are;
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by these (indeed) faith may seeme at some time stupefied, or as it were strangled for the time, it cannot be extinguished. (as there be many things that will cast into a traunce, that doe not separate the soule from the body) Nothing from without can make this separation, the Enemies that must doe it, must be of our owne house, of our owne cabinet and familiar acquaintance:
by these (indeed) faith may seem At Some time stupefied, or as it were strangled for the time, it cannot be extinguished. (as there be many things that will cast into a trance, that do not separate the soul from the body) Nothing from without can make this separation, the Enemies that must do it, must be of our own house, of our own cabinet and familiar acquaintance:
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what these Iniquities were, and what a mischeivous influence they had upon the Common-wealth of Israel, may be seene in the verses immediatly following the text;
what these Iniquities were, and what a mischievous influence they had upon the Commonwealth of Israel, may be seen in the Verses immediately following the text;
their tongues furr'd with murmuring, their hearts so mischeivous that they hatch'd Cockatrice eggs: they weaved the Spiders web, their feet swift to shed bloud, the way of peace they knew not, they made themselves crooked paths, that whosoever went along with them might not know peace:
their tongues furred with murmuring, their hearts so mischievous that they hatched Cockatrice eggs: they weaved the Spiders web, their feet swift to shed blood, the Way of peace they knew not, they made themselves crooked paths, that whosoever went along with them might not know peace:
and mourned like Doves, and sate in desolate places like dead men, &c. In the seventh of Ier. 12. God commands his people to take notice what he had done to Shiloh ( the place of his name, the dearly beloved of his soule ) onely for the wickednesse of those that dwelt there;
and mourned like Dove, and sat in desolate places like dead men, etc. In the seventh of Jeremiah 12. God commands his people to take notice what he had done to Shiloh (the place of his name, the dearly Beloved of his soul) only for the wickedness of those that dwelled there;
and the Iudgment wee read of in the first of Sam. namely, the Arke of God (which had continued among them almost 300 yeares) was taken by the Philistines, their Preists slaine, and their people miserably discomfited; 1. Sam. 4. 11. The time will not give me leave to present ye with observations taken from Gods dealing with the old world, with Sodome, and Gomorrha, with Egypt, Ninive, Ierusalem, with some neighbouring Kingdomes of late yeares;
and the Judgement we read of in the First of Sam. namely, the Ark of God (which had continued among them almost 300 Years) was taken by the philistines, their Priests slain, and their people miserably discomfited; 1. Sam. 4. 11. The time will not give me leave to present you with observations taken from God's dealing with the old world, with Sodom, and Gomorrha, with Egypt, Nineveh, Ierusalem, with Some neighbouring Kingdoms of late Years;
or to compare our peace and plenty, with that of Samaria, and Ierusalem; The light of our knowledge, with that of Chorazin and Bethsaida; The sinnes of our nation, with the villany of Gibeah, when there fell by the sword threescore and five thousand;
or to compare our peace and plenty, with that of Samaria, and Ierusalem; The Light of our knowledge, with that of Chorazin and Bethsaida; The Sins of our Nation, with the villainy of Gibeah, when there fell by the sword threescore and five thousand;
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The rebellion of our nation, with that of Corah and his company, when there fell by the same plague 14 thousand and 7 hundred, besides those which the fire and a strange death devoured.
The rebellion of our Nation, with that of Corah and his company, when there fell by the same plague 14 thousand and 7 hundred, beside those which the fire and a strange death devoured.
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and have approved our selves exquisite inventors of evill things, Rom. 1. 30. Witnesse our new inventions to finde out strange sinnes, Peccata aliena naturae, aliena Gratiae, monsters in nature, prodigies in Christianity;
and have approved our selves exquisite inventors of evil things, Rom. 1. 30. Witness our new Inventions to find out strange Sins, Peccata Aliena naturae, Aliena Gratiae, monsters in nature, prodigies in Christianity;
witnesse our new devis'd excesses in diet and apparell, and our new minted oathes and execrations, banded without blushing in every corner of our streetes.
witness our new devised Excesses in diet and apparel, and our new minted Oaths and execrations, banded without blushing in every corner of our streets.
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now that the axe is laid to the roote of all that's deare unto us (our Soveraigne, our religion, our lawes, liberties and lives being all in danger) Is there an adulterer the lesse walking in the twilight? Is there an oath the lesse, darted against the Majesty of heaven? Is there any abatement of sinne, any improvement of grace under all our stripes? Sure, I may rather conclude, that the tides of sinne are farre more high,
now that the axe is laid to the root of all that's deer unto us (our Sovereign, our Religion, our laws, Liberties and lives being all in danger) Is there an adulterer the less walking in the twilight? Is there an oath the less, darted against the Majesty of heaven? Is there any abatement of sin, any improvement of grace under all our stripes? Sure, I may rather conclude, that the tides of sin Are Far more high,
'Tis the watchmans duty to give timely warning, and there is a woe reserved for that spiritual physician that skinnes over the wounds of Gods people to their hurt, saying, Peace, peace, whil'st iniquities do separate.
It's the watchman's duty to give timely warning, and there is a woe reserved for that spiritual Physician that skins over the wounds of God's people to their hurt, saying, Peace, peace, whilst iniquities do separate.
nay (as if all the written wrath of God were not enough to startle us) the 28 of Deut. speakes of unwritten plagues. So that there shall never want a plague to find out that people that stand out in rebellion against God;
nay (as if all the written wrath of God were not enough to startle us) the 28 of Deuteronomy speaks of unwritten plagues. So that there shall never want a plague to find out that people that stand out in rebellion against God;
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they are your owne iniquities, that have unhing'd our goodly frames of Government, and drawne the Church and State into that dreadfull Agony under which it now labours:
they Are your own iniquities, that have unhinged our goodly frames of Government, and drawn the Church and State into that dreadful Agony under which it now labours:
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Thirdly, God may very properly be said to withdraw, when he takes away his Deputies, the men of his right hand, those visible Gods to whom he hath entrusted the government of his people.
Thirdly, God may very properly be said to withdraw, when he Takes away his Deputies, the men of his right hand, those visible God's to whom he hath Entrusted the government of his people.
And however, some have (more then) thought, that those may well enough be spared, (and are at this day acting their opinions) yet sure I am they are not guided by that spirit, who hath left it upon record, for the transgressions of a land many are the Princes thereof. Prov. 28. 2. And of those foure things which Agur observes to breed the greatest disquiet in a State, the first and cheife is a Servant when he raigneth, Prov: 30. 22. Fourthly;
And however, Some have (more then) Thought, that those may well enough be spared, (and Are At this day acting their opinions) yet sure I am they Are not guided by that Spirit, who hath left it upon record, for the transgressions of a land many Are the Princes thereof. Curae 28. 2. And of those foure things which Agur observes to breed the greatest disquiet in a State, the First and chief is a Servant when he Reigneth, Curae: 30. 22. Fourthly;
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the phrase ye have Ier: 3. 8. I gave her a bill of Divorcement (saith God of rebellious Israell ) an expression borrowed from those, who by matrimoniall contract, have lived a long time together, with mutuall joy and comfort, till some high misdemeanour breakes out, which hath noe other remedy but a divorcement.
the phrase you have Jeremiah: 3. 8. I gave her a bill of Divorcement (Says God of rebellious Israel) an expression borrowed from those, who by matrimonial contract, have lived a long time together, with mutual joy and Comfort, till Some high misdemeanour breaks out, which hath no other remedy but a divorcement.
for the covenant once dissolved betweene God and us, our joynture is all forfeited, all the pledges of his love to be returned, his silver and gold, and the faire jewells of his wisedome, grace,
for the Covenant once dissolved between God and us, our jointure is all forfeited, all the pledges of his love to be returned, his silver and gold, and the fair Jewels of his Wisdom, grace,
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Better wee had never tasted the good word of God, never knowne the way of righteousnesse, then after the knowledge thereof, to turne away, and forsake it.
Better we had never tasted the good word of God, never known the Way of righteousness, then After the knowledge thereof, to turn away, and forsake it.
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the memory of a better, doubleth the misery of a worse estate, and the highest aggravation of hels torment lies in poena Damni, the remembrance of what we once were, the contemplation of what we might have beene.
the memory of a better, doubles the misery of a Worse estate, and the highest aggravation of hels torment lies in poena Damn, the remembrance of what we once were, the contemplation of what we might have been.
and yet with infatuated Sampson, we are ignorant that God and our strength are both departed. that we may therefore be throughly awakened to this danger, we are to consider in the last place what condition wee are in,
and yet with infatuated Sampson, we Are ignorant that God and our strength Are both departed. that we may Therefore be thoroughly awakened to this danger, we Are to Consider in the last place what condition we Are in,
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and I will dash them one against another, even the fathers against the sonnes, (the just character of our unhappy times) brother against brother, City against City, County against County,
and I will dash them one against Another, even the Father's against the Sons, (the just character of our unhappy times) brother against brother, city against city, County against County,
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and yet the delusion so strong, and bewitching, that (with Demetrius his rout) the major part (in many places) know not wherefore they are come together.
and yet the delusion so strong, and bewitching, that (with Demetrius his rout) the Major part (in many places) know not Wherefore they Are come together.
cc av dt n1 av j, cc j-vvg, cst (p-acp np1 po31 n1) dt j n1 (p-acp d n2) vvb xx c-crq pns32 vbr vvn av.
Your Pulpits instead of teaching you to lead a peaceable and quiet life in all godlines and honesty, shall traine you up into rebellion against God and your King:
Your Pulpits instead of teaching you to led a peaceable and quiet life in all godliness and honesty, shall train you up into rebellion against God and your King:
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And that meeting (so long thirsted after to have clinched and fastned religion and government) shall prove a Petar (an engine of mischeife) to teare all in peices.
And that meeting (so long thirsted After to have clinched and fastened Religion and government) shall prove a Petard (an engine of mischief) to tear all in Pieces.
cc cst n1 (av av-j vvd a-acp pc-acp vhi vvn cc vvn n1 cc n1) vmb vvi dt n1 (dt n1 pp-f n1) pc-acp vvi d p-acp n2.
and whither that evill spirit will lead we may guesse if wee looke after the herd of swine, or rather indeed to a more dangerous lake then that wherein they perished, a lake of fire and brimstone, where the worme never dieth,
and whither that evil Spirit will led we may guess if we look After the heard of Swine, or rather indeed to a more dangerous lake then that wherein they perished, a lake of fire and brimstone, where the worm never Dieth,
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How much then does it concerne us, to separate from that betimes, which otherwise, will make an eternall separation betweene God and us? especially in times of hazard, and perplexity;
How much then does it concern us, to separate from that betimes, which otherwise, will make an Eternal separation between God and us? especially in times of hazard, and perplexity;
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when thou goest out with an army, be sure to keepe thee then from all wickednesse, saith Moyses, Deut: 23: 9. The meaning is not that wickednesse may be dispenced with at another time;
when thou goest out with an army, be sure to keep thee then from all wickedness, Says Moses, Deuteronomy: 23: 9. The meaning is not that wickedness may be dispensed with At Another time;
c-crq pns21 vv2 av p-acp dt n1, vbb j p-acp vvb pno21 av p-acp d n1, vvz np1, np1: crd: crd dt n1 vbz xx d n1 vmb vbi vvn p-acp p-acp j-jn n1;
for when thou goest into the feild, thou goest betweene the jawes of death, within the reach of the Cannon, thou art likely enough to take leave of this world;
for when thou goest into the field, thou goest between the Jaws of death, within the reach of the Cannon, thou art likely enough to take leave of this world;
Let not thy mind then be so much upon thine honour, or thine enemie, as to forget what spirituall armes thou hast on, to preserve thy soule from eternall ruine.
Let not thy mind then be so much upon thine honour, or thine enemy, as to forget what spiritual arms thou hast on, to preserve thy soul from Eternal ruin.
vvb xx po21 n1 av vbi av av-d p-acp po21 n1, cc po21 n1, c-acp pc-acp vvi r-crq j n2 pns21 vh2 a-acp, pc-acp vvi po21 n1 p-acp j n1.
and wilt thou leave thy God behind thee? He that can so easily want his God, gives just cause to suspect, he was never yet throughly acquainted with him.
and wilt thou leave thy God behind thee? He that can so Easily want his God, gives just cause to suspect, he was never yet thoroughly acquainted with him.
cc vm2 pns21 vvi po21 n1 p-acp pno21? pns31 cst vmb av av-j vvi po31 n1, vvz j n1 pc-acp vvi, pns31 vbds av-x av av-j vvn p-acp pno31.
and why not into the feild and learne? And yet are the hazards of warre so far from startling the military man, that as if (together with his commission) he had a dispensation to be more desperate,
and why not into the field and Learn? And yet Are the hazards of war so Far from startling the military man, that as if (together with his commission) he had a Dispensation to be more desperate,
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for he that may seeme to prosper in his wickednesse, may do well to take notice that he lies under the greatest judgement that can be named on this side hell:
for he that may seem to prosper in his wickedness, may do well to take notice that he lies under the greatest judgement that can be nam on this side hell:
give no cause to the enemies of the Lord to blaspheme, and let not your good be evill spoken of, the goodnesse of your cause be suspected and sullied with the foulnesse of your sins:
give no cause to the enemies of the Lord to Blaspheme, and let not your good be evil spoken of, the Goodness of your cause be suspected and sullied with the foulness of your Sins:
