A sermon preach'd before the House of Lords at the Abbey-Church of St. Peters Westminster, on Wednesday, 11th of December, 1695 : being the day appointed for a solemn fast and humiliation / by the Right Reverend Father in God James, Lord Bishop of London.
and the Psalmist, who in the Title is said to be Asaph, of which Name there were more than one that were devout Psalmists, do's in the Name of the suffering Nation, one while expostulate with God very passionately;
and the Psalmist, who in the Title is said to be Asaph, of which Name there were more than one that were devout Psalmists, do's in the Name of the suffering nation, one while expostulate with God very passionately;
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But then besides, that these Particulars may be applied in parallel cases, where any such happen, to other people, there are others more general, which may suit the ordinary Circumstances of any Nation, under common Evils and Calamities;
But then beside, that these Particulars may be applied in parallel cases, where any such happen, to other people, there Are Others more general, which may suit the ordinary circumstances of any nation, under Common Evils and Calamities;
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I shall not insist upon either of the two Observations inferred from the first General, as being Topicks of Discourse frequently handled upon these Occasions:
I shall not insist upon either of the two Observations inferred from the First General, as being Topicks of Discourse frequently handled upon these Occasions:
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So that to move God for his Names sake, or the Glory of his Name, is to move him, that the Effects of his Divine Attributes may be made visible and illustrious in the sight of men,
So that to move God for his Names sake, or the Glory of his Name, is to move him, that the Effects of his Divine Attributes may be made visible and illustrious in the sighed of men,
when there is no hope of Salvation, by any Outward or Visible Assistance, then to desire God to shew his Omnipotent Power, is to desire him to glorifie and signalize that Attribute.
when there is no hope of Salvation, by any Outward or Visible Assistance, then to desire God to show his Omnipotent Power, is to desire him to Glorify and signalise that Attribute.
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When an Enemy is Violent and Cruel, Bloody and Insatiable, Revengeful and Irreconcilable, then to desire God to execute his Just Indignation and Vevgeance upon them, is to desire him to let it be seen that there is a God that Judgeth in the Earth.
When an Enemy is Violent and Cruel, Bloody and Insatiable, Revengeful and Irreconcilable, then to desire God to execute his Just Indignation and Vevgeance upon them, is to desire him to let it be seen that there is a God that Judgeth in the Earth.
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and are resolved to forsake them, then to desire God to have mercy, is to desire him to glorifie that Attribute of his, in which he takes most delight.
and Are resolved to forsake them, then to desire God to have mercy, is to desire him to Glorify that Attribute of his, in which he Takes most delight.
2. I shall shew you what particular Reasons the Jewish Nation had to petition God, to Glorify those his Attributes on their behalf; And there are two especially.
2. I shall show you what particular Reasons the Jewish nation had to petition God, to glorify those his Attributes on their behalf; And there Are two especially.
as the Ark, the Tabernacle, the Temple, and the Shechinah, or visible Brightness, Termed the Glory, which was a Conspicuous and Awful Representation of his Majesty:
as the Ark, the Tabernacle, the Temple, and the Shechinah, or visible Brightness, Termed the Glory, which was a Conspicuous and Awful Representation of his Majesty:
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and therefore finding themselves under a great Pressure and Calamity, in which they thought the Honour and the Name of God would suffer with them, they call upon him, upon that very account, to save and deliver them;
and Therefore finding themselves under a great Pressure and Calamity, in which they Thought the Honour and the Name of God would suffer with them, they call upon him, upon that very account, to save and deliver them;
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For thus they addressed to him, as concerned in their Sufferings, and as it were a Partner with them, in the three first verses of this Psalm. O God, the Heathen are come into thine Inheritance, thy Holy Temple have they defiled, they have laid Jerusalem on heaps, the dead Bodies of thy Servants have they given to be meat for the Fowls of the Air,
For thus they addressed to him, as concerned in their Sufferings, and as it were a Partner with them, in the three First Verses of this Psalm. O God, the Heathen Are come into thine Inheritance, thy Holy Temple have they defiled, they have laid Jerusalem on heaps, the dead Bodies of thy Servants have they given to be meat for the Fowls of the Air,
where by the mention of thine Inheritance, thy Holy Temple, and thy Servants and Saints, It plainly appears, that they apprehended God himself to be concerned in this Deplorable and Reproachful Suffering,
where by the mention of thine Inheritance, thy Holy Temple, and thy Servants and Saints, It plainly appears, that they apprehended God himself to be concerned in this Deplorable and Reproachful Suffering,
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or Covenant, So he exprest himself frequently to have a particular Kindness for them, giving them many repeated Promises, of establishing their Government,
or Covenant, So he expressed himself frequently to have a particular Kindness for them, giving them many repeated Promises, of establishing their Government,
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For when they were Impatient to have a King like their Neighbouring Nations, and desired Soveraign Princes in a Successive Line, which they had not in the time of the Judges; these being Authorized only upon Emergencys and for a Limited time,
For when they were Impatient to have a King like their Neighbouring nations, and desired Sovereign Princes in a Successive Line, which they had not in the time of the Judges; these being Authorized only upon Emergencys and for a Limited time,
And that God in Complyance with this Request, appointed a King to Reign over them, who being disobedient to his Commands, he would not establish the Succession in his Family,
And that God in Compliance with this Request, appointed a King to Reign over them, who being disobedient to his Commands, he would not establish the Succession in his Family,
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promising further by Nathan the Prophet, that his House and Kingdom should be established for ever, 2 Sam. 7. Ch. 16. v. This Promise to David is recited by Ethau the Psalmist, in the name of God himself, in the 89 Psal. 3.4.
promising further by Nathan the Prophet, that his House and Kingdom should be established for ever, 2 Sam. 7. Christ 16. v. This Promise to David is recited by Ethau the Psalmist, in the name of God himself, in the 89 Psalm 3.4.
This the Jews understood, only Litteraly, of a Visible Temporal Throne, and a Lineal Succession of Princes, such as David was, to be continued to the end of the World.
This the jews understood, only Litteraly, of a Visible Temporal Throne, and a Lineal Succession of Princes, such as David was, to be continued to the end of the World.
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and leading away their Kings and the Body of the People into Captivity, it seemed to them as if God had been unmindful of his Promise, the Government being subverted,
and leading away their Kings and the Body of the People into Captivity, it seemed to them as if God had been unmindful of his Promise, the Government being subverted,
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and the Royal Family being in danger to be extinct in the person of Jehojachin; all which appears by the Complaint of the same Psalmist, in the name of the Captivated Jews, in the following part of that 89 Psalm, at the 38 verse.
and the Royal Family being in danger to be extinct in the person of Jehoiachin; all which appears by the Complaint of the same Psalmist, in the name of the Captivated jews, in the following part of that 89 Psalm, At the 38 verse.
and whom the Chaldeans took and brought to Babylon, killing his Sons before his eyes, and then putting them out, and carrying him away in Fetters of Brass.
and whom the Chaldeans took and brought to Babylon, killing his Sons before his eyes, and then putting them out, and carrying him away in Fetters of Brass.
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as we read they did in the 49 v. of that Psalm: Lord where are thy former Loving kindnesses, which thou swarest unto David in thy Truth? As if they had said, is this the Stability and Duration of the Kingdom and Family of David, so frequently Promised,
as we read they did in the 49 v. of that Psalm: Lord where Are thy former Loving Kindnesses, which thou swarest unto David in thy Truth? As if they had said, is this the Stability and Duration of the Kingdom and Family of David, so frequently Promised,
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By all that has been said out of this Psalm, it appears plainly that the Psalmist and the poor Captives in whose name it is Composed, thought they had some Reason to Expostulate with God,
By all that has been said out of this Psalm, it appears plainly that the Psalmist and the poor Captives in whose name it is Composed, Thought they had Some Reason to Expostulate with God,
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And the Incouragement is Sufficient, in that God has upon occasions declared by his Holy Prophets, that he is not a little concerned for his own Honour, He would have his Name known and published in all the World, He would have that Honour given to Him, which is due unto his Name, to all his Names; for he is stiled in Scripture by many Names, not only with respect to his Essence, and Existence, but also to his supereminent Attributes and Properties; and he has declared that he will not suffer the Honour that is due to these,
And the Encouragement is Sufficient, in that God has upon occasions declared by his Holy prophets, that he is not a little concerned for his own Honour, He would have his Name known and published in all the World, He would have that Honour given to Him, which is due unto his Name, to all his Names; for he is styled in Scripture by many Names, not only with respect to his Essence, and Existence, but also to his supereminent Attributes and Properties; and he has declared that he will not suffer the Honour that is due to these,
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or any of these, to be given to an Other, for which reason, amongst his other Names, he stiles himself, a Jealous God, and tho he has honoured some of his Creatures, Angels, and Men, with one or other of his Names, or some one Letter or Syllable of his Names, yet he did not therefore allow that they should receive such Honour, or such a degree of Honour as He Himself requires. There are certain Honours, and certain measures of Honour which he has Appropriated to Himself;
or any of these, to be given to an Other, for which reason, among his other Names, he stile himself, a Jealous God, and though he has honoured Some of his Creatures, Angels, and Men, with one or other of his Names, or Some one letter or Syllable of his Names, yet he did not Therefore allow that they should receive such Honour, or such a degree of Honour as He Himself requires. There Are certain Honours, and certain measures of Honour which he has Appropriated to Himself;
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I will get me Honour, says God to Moses, upon Pharaoh and upon all his Host. This He did when He overthrew them in the Red Sea, in so surprising and observable a manner;
I will get me Honour, Says God to Moses, upon Pharaoh and upon all his Host. This He did when He overthrew them in the Read Sea, in so surprising and observable a manner;
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We ought indeed to Honour God daily, and as much as we can to promote his Honour, and to pray that the Name of God may be more and more known and exalted, in the repetitions of his Praises here on Earth,
We ought indeed to Honour God daily, and as much as we can to promote his Honour, and to pray that the Name of God may be more and more known and exalted, in the repetitions of his Praises Here on Earth,
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before we petition for our daily Bread. But besides, that this ought to be our daily prayer and endeavour, there are some especial Seasons and Opportunities in which good men ought to be more earnest in their Prayers,
before we petition for our daily Bred. But beside, that this ought to be our daily prayer and endeavour, there Are Some especial Seasons and Opportunities in which good men ought to be more earnest in their Prayers,
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and humbly to pray that he would appear signally for the Vindication of himself and his own Honour. Of this the Psalmist seems sensible in the 119 Psal. and at the 126 ver.
and humbly to pray that he would appear signally for the Vindication of himself and his own Honour. Of this the Psalmist seems sensible in the 119 Psalm and At the 126 ver.
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but in none so much as in the Events of War. In this God is as it were the Arbiter, it being an Appeal to him, who alone has Right and Power to decide the Contest;
but in none so much as in the Events of War. In this God is as it were the Arbiter, it being an Appeal to him, who alone has Right and Power to decide the Contest;
So then if the Battle be not always to the strong, but as it seems good to him who takes upon him to decide this great Controversy, what a bold Presumption is it to Question the Providence of God in this Event? and all that are Good and Wise ought to stand up,
So then if the Battle be not always to the strong, but as it seems good to him who Takes upon him to decide this great Controversy, what a bold Presumption is it to Question the Providence of God in this Event? and all that Are Good and Wise ought to stand up,
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and Vindicate the Honour of God, and the Glory of his Name, in this and all other Human Affairs, in which the Wisdom and the Strength of Man is but Folly and Weakness.
and Vindicate the Honour of God, and the Glory of his Name, in this and all other Human Affairs, in which the Wisdom and the Strength of Man is but Folly and Weakness.
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Thus the Pious King Hezekiah and the Nobles of Judah were not a little concerned when they heard Rabshecah Blaspheme the God of Israel, as if he was not able to resist the Assyrian Monarch;
Thus the Pious King Hezekiah and the Nobles of Judah were not a little concerned when they herd Rabshakeh Blaspheme the God of Israel, as if he was not able to resist the assyrian Monarch;
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That haughty General, who seemed to be a Renegado Jew, by his speaking to the Jews in their own Language, was not afraid, in the Name of his New Master Sennacharib, according to the custom of Renegadoes, to defy that God whom he had once worshipped.
That haughty General, who seemed to be a Renegado Jew, by his speaking to the jews in their own Language, was not afraid, in the Name of his New Master Sennacherib, according to the custom of Renegades, to defy that God whom he had once worshipped.
but their Gods: And then he goes on Blaspheaming the God of Israel, as if he was no better than the Gods of Wood and Stone, which he had burnt, and trampled upon;
but their God's: And then he Goes on Blaspheming the God of Israel, as if he was no better than the God's of Wood and Stone, which he had burned, and trampled upon;
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And well might they Assemble themselves solemnly in the House of the Lord, and move him for the Honour of his Name, which the Enemy had so Blasphemed, to Rescue and Deliver them;
And well might they Assemble themselves solemnly in the House of the Lord, and move him for the Honour of his Name, which the Enemy had so Blasphemed, to Rescue and Deliver them;
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and save us out of his hand, that all the Kings of the Earth may know, that thou art the Lord God, even thou only. 2dly. Another Season, when it is proper for a People to use this motive to God, is either when they themselves or others, whom common Humanity and Christian Charity oblige to commiserate, lye under great and heavy Opressions;
and save us out of his hand, that all the Kings of the Earth may know, that thou art the Lord God, even thou only. 2dly. another Season, when it is proper for a People to use this motive to God, is either when they themselves or Others, whom Common Humanity and Christian Charity oblige to commiserate, lie under great and heavy Oppressions;
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He has made all Mankind of the same Materials, and in the same Mould, by which there lies an Obligation upon them to mutual Tenderness and Assistance; and he has Planted in Men an Appetite to Ʋnion and Confederacy, by which they are free and ready to be combin'd in Government for their own common Safety and Preservation;
He has made all Mankind of the same Materials, and in the same Mould, by which there lies an Obligation upon them to mutual Tenderness and Assistance; and he has Planted in Men an Appetite to Ʋnion and Confederacy, by which they Are free and ready to be combined in Government for their own Common Safety and Preservation;
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If we allow the Notion of those Men who make Government to proceed only from Necessity, and from Mutual Compact and Agreement, and allowing also Appetites and Inclinations in Men to that purpose, we may reasonably thence infer, That it is very disagreeable to the Ends of Government, that they who are united for the sake of Preservation, should be devoured and consumed by one another;
If we allow the Notion of those Men who make Government to proceed only from Necessity, and from Mutual Compact and Agreement, and allowing also Appetites and Inclinations in Men to that purpose, we may reasonably thence infer, That it is very disagreeable to the Ends of Government, that they who Are united for the sake of Preservation, should be devoured and consumed by one Another;
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that Government should be made an Instrument of Oppression, and that one Man should ruin Millions Arbitrarily and wantonly against the stated measures of Justice,
that Government should be made an Instrument of Oppression, and that one Man should ruin Millions Arbitrarily and wantonly against the stated measures of justice,
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We cannot therefore but conceive thus Worthily of God, that He who has planted in Men such Appetites of Preservation, and allows such Ʋnion and Confederacy, will have Compassion upon the Oppressed; and that He will in His own Way,
We cannot Therefore but conceive thus Worthily of God, that He who has planted in Men such Appetites of Preservation, and allows such Ʋnion and Confederacy, will have Compassion upon the Oppressed; and that He will in His own Way,
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Or if we rather approve the Notion of others, who found Government upon Divine Institution and Paternal Authority; our common Consanguinity and natural Relation will teach us, that it is unreasonable,
Or if we rather approve the Notion of Others, who found Government upon Divine Institution and Paternal authority; our Common Consanguinity and natural Relation will teach us, that it is unreasonable,
and the oppressed may very Properly apply themselves to him as their Common Father, and humbly beg of him to deliver them from the hands of such men, who are his Ministers Indeed,
and the oppressed may very Properly apply themselves to him as their Common Father, and humbly beg of him to deliver them from the hands of such men, who Are his Ministers Indeed,
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He often makes known Himself under the Stile and Character of a Deliverer, a Saviour and Helper, and particularly of the Oppressed; a Refuge and Defence in time of Trouble.
He often makes known Himself under the Style and Character of a Deliverer, a Saviour and Helper, and particularly of the Oppressed; a Refuge and Defence in time of Trouble.
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When He delivered the Children of Israel out of the Iron Furnace, as the Prophet Jeremiah terms the Egyptian Bondage, He is said to get him a Name, as the same Prophet expresses it;
When He Delivered the Children of Israel out of the Iron Furnace, as the Prophet Jeremiah terms the Egyptian Bondage, He is said to get him a Name, as the same Prophet Expresses it;
And when He delivered them from that other Captivity in Babylon, then He got Him a New Name as the same Prophet describes Him, saying of Himself in Jer. 16.14, 15. But the day is come, saith the Lord, that it shall no more be said, the Lord liveth who brought up the Children of Israel out of the Land of Egypt,
And when He Delivered them from that other Captivity in Babylon, then He god Him a New Name as the same Prophet describes Him, saying of Himself in Jer. 16.14, 15. But the day is come, Says the Lord, that it shall no more be said, the Lord lives who brought up the Children of Israel out of the Land of Egypt,
and with respect to Oppression particularly; And so the Psalmist frequently describes Him, Ps. 103. The Lord executeth Righteousness and Judgment for all that are Oppressed. And in Ps. 68.5. He is a Father of the Fatherless, and a Judg of the Widow;
and with respect to Oppression particularly; And so the Psalmist frequently describes Him, Ps. 103. The Lord Executeth Righteousness and Judgement for all that Are Oppressed. And in Ps. 68.5. He is a Father of the Fatherless, and a Judge of the Widow;
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Well then may the oppressed and the afflicted call upon God by these Names, and move him for the Honour and Glory of his Name, of this particular Name of Deliverer especially, to help and save them in the time of trouble.
Well then may the oppressed and the afflicted call upon God by these Names, and move him for the Honour and Glory of his Name, of this particular Name of Deliverer especially, to help and save them in the time of trouble.
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1. Then, If Almighty God have such a Respect to the Honour of his Name, as to accept the Addresses that are made to him upon that motive, it is a great Incouragement to us to make use of it upon all occasions;
1. Then, If Almighty God have such a Respect to the Honour of his Name, as to accept the Addresses that Are made to him upon that motive, it is a great Encouragement to us to make use of it upon all occasions;
The Church of England was so sensible of this, that she prescribes it in the Litany Office, which is appointed to be performed Three Times in every Week:
The Church of England was so sensible of this, that she prescribes it in the Litany Office, which is appointed to be performed Three Times in every Week:
When a whole Nation is assembled, to humble themselves before God, to confess their sins, to implore Pardon and Forgiveness, to deprecate the Wrath and Vengeance of God,
When a Whole nation is assembled, to humble themselves before God, to confess their Sins, to implore Pardon and Forgiveness, to deprecate the Wrath and Vengeance of God,
for a whole Nation therefore, the Prince, the Nobles, and the great Body of the People, to apply themselves to him unanimously by Prayer and Suplication,
for a Whole nation Therefore, the Prince, the Nobles, and the great Body of the People, to apply themselves to him unanimously by Prayer and Supplication,
tendeth to his Dishonour. It is an Affront to his Authority, and to the Justice, Equity and Reasonableness of his Laws and Government; But the Contempt of the Law of God is a greater Wickedness than the bare Violation of it;
tendeth to his Dishonour. It is an Affront to his authority, and to the justice, Equity and Reasonableness of his Laws and Government; But the Contempt of the Law of God is a greater Wickedness than the bore Violation of it;
If a Nation, or a considerable part of it (for it may be, no Nation was ever so Universally Depraved) but if the greater, and the most conspicuous part of it offend notoriously in these two Instances, of open Transgression and bold Contempt of the Law of God, the Honour they do to God by publick Fasting and Confession, is not so acceptable to Him,
If a nation, or a considerable part of it (for it may be, no nation was ever so Universally Depraved) but if the greater, and the most conspicuous part of it offend notoriously in these two Instances, of open Transgression and bold Contempt of the Law of God, the Honour they do to God by public Fasting and Confessi, is not so acceptable to Him,
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and sincerely and universally humble themselves and repent, as they did at the Preaching of the Prophet Jonas, no doubt but God would have Compassion upon them,
and sincerely and universally humble themselves and Repent, as they did At the Preaching of the Prophet Jonah, no doubt but God would have Compassion upon them,
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But when one part of a Nation are unconcerned and Idle, and Negligently omit the time appointed for Solemn and Publick Humiliation; and another part Expose and Ridicule it;
But when one part of a nation Are unconcerned and Idle, and Negligently omit the time appointed for Solemn and Public Humiliation; and Another part Expose and Ridicule it;
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how can such a Nation expect that God should be favourable to them? Especially if such as these make up the greater Number; altho in an other Rank there may be a better sort amongst them, who attend the Offices and Ministeries of Repentance with afflicted and broken Hearts,
how can such a nation expect that God should be favourable to them? Especially if such as these make up the greater Number; although in an other Rank there may be a better sort among them, who attend the Offices and Ministeries of Repentance with afflicted and broken Hearts,
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The devout and serious Addresses of this little Flock, (altho God will undoubtedly accept and reward them for it), cannot attone for the Negligencies, the Hyprocrisies, the Affronts and Contempts of a far greater Number;
The devout and serious Addresses of this little Flock, (although God will undoubtedly accept and reward them for it), cannot atone for the Negligences, the Hypocrisies, the Affronts and Contempts of a Far greater Number;
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Shall I instance to you in our Vanity and Luxury, in our Intemperance and Ʋncleanness, in our prophane use of the Holy Name of God by Oaths and Imprecations, in our Perjuries and Blasphemies, in our Injustice and Partiality, in our Frauds and uncharitable Circumventions, in our Divisions, Factions and Animosities? Have we not been so far from Reforming these notorious Wickednesses, notwithstanding our Fastings, Confessions and Humiliations, that we have Proceeded to a greater degree of Boldness and Confidence in committing them?
Shall I instance to you in our Vanity and Luxury, in our Intemperance and Ʋncleanness, in our profane use of the Holy Name of God by Oaths and Imprecations, in our Perjuries and Blasphemies, in our Injustice and Partiality, in our Frauds and uncharitable Circumventions, in our Divisions, Factions and Animosities? Have we not been so Far from Reforming these notorious Wickednesses, notwithstanding our Fastings, Confessions and Humiliations, that we have Proceeded to a greater degree of Boldness and Confidence in committing them?
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Nay further, upon these Licentious Practices some Men have built Pernicious Doctrines, and from denying God in their Works, are arriv'd to that Degree of Folly, not only to deny Him in their Hearts, but with their Tongues.
Nay further, upon these Licentious Practices Some Men have built Pernicious Doctrines, and from denying God in their Works, Are arrived to that Degree of Folly, not only to deny Him in their Hearts, but with their Tongues.
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I might here, not improperly, mention the Dishonours that are done to the Eternal Son of God in his Essence, in his Doctrine, in his Laws and Government, in the Ministers and Officers of his Kingdom, and the whole Christian Revelation. These Practices and these Doctrines grow upon us Daily;
I might Here, not improperly, mention the Dishonours that Are done to the Eternal Son of God in his Essence, in his Doctrine, in his Laws and Government, in the Ministers and Officers of his Kingdom, and the Whole Christian Revelation. These Practices and these Doctrines grow upon us Daily;
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If God be pleased to Save and Prosper us, it can be from no other Motive but the Honour of his Name: The best that we can say for our selves, is, that in our puhlick Worship we do not ascribe that Honour to any other which is due to him only; we Pray neither to Saint nor Angel; we make them neither the Objects of our Worship, nor use them as Intercessors on our behalf; this may give us some ground of Hope.
If God be pleased to Save and Prosper us, it can be from no other Motive but the Honour of his Name: The best that we can say for our selves, is, that in our puhlick Worship we do not ascribe that Honour to any other which is due to him only; we Pray neither to Faint nor Angel; we make them neither the Objects of our Worship, nor use them as Intercessors on our behalf; this may give us Some ground of Hope.
Besides, it's usual with God to concern Himself in Opposing and Humbling Bloody, Deceitful and Oppressing Men: He delights to Defeat Proud and Presumptuous Ʋndertakings;
Beside, it's usual with God to concern Himself in Opposing and Humbling Bloody, Deceitful and Oppressing Men: He delights to Defeat Proud and Presumptuous Ʋndertakings;
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but a National Reformation. This Humbling our selves, and Bowing our Heads like a Bullrush for a Day, will not Prevail with God, who knows the Secrets of all Hearts:
but a National Reformation. This Humbling our selves, and Bowing our Heads like a Bulrush for a Day, will not Prevail with God, who knows the Secrets of all Hearts:
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But if we would Heartily, and Thoroughly, and Ʋniversally Amend our Ways and our Doings, then we might expect the Light of God's Countenance, and the Blessings of Victory,
But if we would Heartily, and Thoroughly, and Ʋniversally Amend our Ways and our Doings, then we might expect the Light of God's Countenance, and the Blessings of Victory,
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