Selected quad for the lemma: prince_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prince_n	chester_n	earl_n	wales_n	3,056	5	10.3513	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93780	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.	Stampe, William, 1611-1653?	1643 (1643)	Wing S5194; Thomason E101_1; ESTC R11010	13,508	29

A SERMON Preached before His MAIESTIE AT CHRIST-CHVRCH IN OXFORD On the 18. of April 1643. By WILLIAM STAMPE Vicar of Stepney in the County of Middlesex OXFORD Printed in the yeare 1643. TO THE MOST ILLVSTRIOVS PRINCE CHARLES PRINCE OF WALES DVKE OF CORNWALL and Earle of CHESTER SIR IT hath pleas'd your Highnesse to command this Sermon to the Presse and mee to be your servant what you have observ'd from either that might incline you to so much grace and favour I know not unlesse it were my plaine dealing with the Times This indeed your Highnesse mentioned with a deep sence and relish Would God the madde world knew it Certainly it were enough to stop the foule mouthes of some enough to warme the honest hearts of others God Almighty so compose the present troubles of this State that the Government thereof may stand the surer for this shaking and continue and increase his graces in you for the glorious support thereof when it shall please him to lay it upon your shoulders Thus prayes Your Highnesses most obliged humble servant WILLIAM STAMPE 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 2 But your iniquities have separated betweene you and your God and your sinnes have hid his face from you that he will not heare IN the precedent Chapter we have the difference stated betweene a religious true fast and that which is merely fictitious and Hypocriticall In this we have the true ground why our fastings at some times become fruitlesse and our prayers unsuccessefull Both common theames yet neither of them unseasonable as our times now are Never did any age produce more fasting more preaching more praying Never did these holy exercises produce lesse fruit 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 and to smite with the fist of wickednesse Esay 48. 4. for of these bitter and accursed fruits have wee abundantly tasted witnesse every Cranny and Corner of two miserable distressed Kingdomes So that our devotion hath neither prevented Gods Judgments nor which is worse Gods Judgments prevented our sinnes What betweene the Atheist in heart the schismaticall factious dissembling Hypocrite and the Atheist in profession the licentious daring resolved sinner we are yet to fast and yet to pray and yet to prosper and prevaile with God wee are at best but under the throes and pangs of our deliverance not but that God is as easily intreated at this day as ever he was since the Creation 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 Gods Controversie for sinne Hos 4. 1. is the Cause of all our Controversies among our selves his Mercy and Justice are as immutable as himselfe and therefore if wee are not relieved wee must not blame him but thanke our selves 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 if we want what we would have or feele what we would want we rave and storme and impute the troubles of Israell sometimes to Ahab the King sometime to Elijah the Prophet nay sometimes we pin them on God himselfe and instead of humbling our selves under his mighty hand a 1 Pet 5. 6. we behave our selves very frowardly in his covenant b Psal 44. 17. For the prevention of which this text hath a double aspect with one eye it lookes upwards upon Almighty God 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 neither his eare heavy that it cannot heare with the other eye it lookes downeward upon man 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 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 That which belongs to us and which indeed wee can onely call our owne are our sins and not barely sinnes but Iniquities too and these with two desperate Consequences following close at the heeles one is they obscure the light of Gods favourable Countenance Lu● 16. 26. the other is they make a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betweene God and us they make us that which is so odious in the very name Seperatists and of all Seperatists the worst Seperatists from God These are the naturall parts of the text wherein I shall breifely discover Gods power and propensity to releive his people 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 Behold the Lords hand is not shortned c. The words are a large proposall of mercy offered to all that will but make themselves capable of it namely that God hath alwaies an attentive eare and a ready hand to releive those that shall addresse themselves unto him 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 Nor is it a single mercy that is here proposed but mercy ingeminated not hand alone or eare alone but hand and eare both not an Hand Shortned or an Eare heavy but an hand stretched out an eare alwaies attentive So that wee can no sooner present a prayer but God immediately meets it with his eare and whilst the prayer is even entring into his eares he meets and embraceth with his hand of mercy Againe the mercies here proposed are of two sorts either Spirituall mercies such as concerne the inward man or Temporall such as concerne the preservation of the outward in both these respects the hand of the Lord is not shortned 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 and in him all the Treasures of inexhaustible mercy No otherwise then a King by his Proclamation Royall offers his mercy to those rebels that will but throw away their Armes and come in and submit themselves to him and his Government But