A sermon preach'd before the House of Lords, at the abbey-church of St. Peter's Westminster, on Thursday, the 30th of January, 1695/6 being the martyrdom of K. Charles I / by the right reverend Father in God, Humphrey, Lord Bishop of Bangor.
but to Celebrate the Memory of our Martyr'd King, as we do those of the Primitive Martyrs, with Joy and Thanksgiving to God for those Triumphs of his Grace, which so eminently appear'd in him;
but to Celebrate the Memory of our Martyred King, as we do those of the Primitive Martyrs, with Joy and Thanksgiving to God for those Triumphos of his Grace, which so eminently appeared in him;
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to enable us to follow his Example in holy living and patient suffering. This indeed would be the most pleasing and comfortable exercise upon this day;
to enable us to follow his Exampl in holy living and patient suffering. This indeed would be the most pleasing and comfortable exercise upon this day;
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And however, some may think we have done enough to still that cry already, and look upon this as an antiquated Solemnity, fit now at last to be Abrogated and laid aside;
And however, Some may think we have done enough to still that cry already, and look upon this as an antiquated Solemnity, fit now At last to be Abrogated and laid aside;
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Sincere Penitents are never weary in repenting and humbling themselves for their sins, but are continually exercis'd in all the Acts of Contrition and Godly Sorrow, till they have both receiv'd their pardon,
Sincere Penitents Are never weary in repenting and humbling themselves for their Sins, but Are continually exercised in all the Acts of Contrition and Godly Sorrow, till they have both received their pardon,
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because they did not live in those days, yet even these should remember the second Commandment and consider that our Church hath taught us to pray, Remember not our sins, nor the sins of our Forefathers:
Because they did not live in those days, yet even these should Remember the second Commandment and Consider that our Church hath taught us to pray, remember not our Sins, nor the Sins of our Forefathers:
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acquit the guilty, and condemn the innocent, nay murder him over again in his Reputation and Honour, which to use his own words, Were dearer to him than his Kingdoms, or his Life.
acquit the guilty, and condemn the innocent, nay murder him over again in his Reputation and Honour, which to use his own words, Were Dearer to him than his Kingdoms, or his Life.
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Now, when men are thus insensible under the greatest national guilt, and under a continu'd succession of Judgments with which God hath pursued it for so many years, it is not only a seasonable,
Now, when men Are thus insensible under the greatest national guilt, and under a continued succession of Judgments with which God hath pursued it for so many Years, it is not only a seasonable,
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but becomes a necessary duty, still to humble our selves in the sight of God; still to bewail the crying sin of this Nation, and not only this particular sin,
but becomes a necessary duty, still to humble our selves in the sighed of God; still to bewail the crying since of this nation, and not only this particular since,
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To stir you up to this, I know not what to do better then to represent to you the antient people of God, in a condition something like that we were once involv'd in by the sin of this day;
To stir you up to this, I know not what to do better then to represent to you the ancient people of God, in a condition something like that we were once involved in by the since of this day;
so I conceive Hos. 1. The latter part of the 1. v. and begining of the 2d, should be pointed and read In the days of Jeroboam Son of Joash King of Israel, was the begining of the word of the Lord by Hosea;
so I conceive Hos. 1. The latter part of the 1. v. and beginning of the 2d, should be pointed and read In the days of Jeroboam Son of Joash King of Israel, was the beginning of the word of the Lord by Hosea;
but as we read in the words next before, the end of this Prophesy was in the time of Hezekiah King of Judah, in the 6th year of whose Reign the Ten Tribes were carried a way Captives into Assyria. So that this Prophesy was in writing from the time of Jeroboam the second, to the Captivity;
but as we read in the words next before, the end of this Prophesy was in the time of Hezekiah King of Judah, in the 6th year of whose Reign the Ten Tribes were carried a Way Captives into Assyria. So that this Prophesy was in writing from the time of Jeroboam the second, to the Captivity;
during which time the people of Israel not only continu'd in the sin of Jeroboam the first, the Son of Nebat, but alsogave themselves up to several sorts of Heathen Idolatry, andat last were come even to Infidelity and Atheism, They did not believe in the Lord their God, as we read in the History of that Age and Nation, 2 K. 17. v. 14. To which this Prophet Hosea adds, They corrupted themselves, as in the days of Gibeah, That is, They lived in all manner of filthiness and rapine and violence,
during which time the people of Israel not only continued in the since of Jeroboam the First, the Son of Nebat, but alsogave themselves up to several sorts of Heathen Idolatry, andat last were come even to Infidelity and Atheism, They did not believe in the Lord their God, as we read in the History of that Age and nation, 2 K. 17. v. 14. To which this Prophet Hosea adds, They corrupted themselves, as in the days of Gibeah, That is, They lived in all manner of filthiness and rapine and violence,
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as the Benjamites did in Gibeah, In those days when there was no King in Israel, Judg. 19. Now the Effect and Consequence of this general Corruption both of Faith and Manners, was a continual Convulsion in the State and Government of the Kingdom, unruly factions,
as the Benjamites did in Gibeah, In those days when there was no King in Israel, Judges 19. Now the Effect and Consequence of this general Corruption both of Faith and Manners, was a continual Convulsion in the State and Government of the Kingdom, unruly factions,
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and this lead them not only to frequent Mutiny and Rebellion, but even to murder several of their Kings: Four of the five Kings that Reigned in that interval from Jeroboam the 2d to the Captivity, being violently cut off by the hands of their Ambitious and Aspiring Subjects.
and this led them not only to frequent Mutiny and Rebellion, but even to murder several of their Kings: Four of the five Kings that Reigned in that interval from Jeroboam the 2d to the Captivity, being violently Cut off by the hands of their Ambitious and Aspiring Subjects.
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For Zachary the Son of this Jeroboam, in the 4th Generation from Jehu, (the period which God had assign'd to that Family being expir'd,) was cut off by Shallum. There ended that Race of Kings that was set up by. Divine Designation;
For Zachary the Son of this Jeroboam, in the 4th Generation from Jehu, (the Period which God had assigned to that Family being expired,) was Cut off by Shallum. There ended that Raze of Kings that was Set up by. Divine Designation;
After this there follow'd a confus'd succession of four Kings more, till at length, when Pekah the last of those four Kings was slain by Hosea, not the Prophet Hosea to be sure,
After this there followed a confused succession of four Kings more, till At length, when Pekah the last of those four Kings was slave by Hosea, not the Prophet Hosea to be sure,
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In this miserable state and condition, which was a sad presage of their approaching ruin, the Israelites were at last made sensible what mercies they had thrown away,
In this miserable state and condition, which was a sad presage of their approaching ruin, the Israelites were At last made sensible what Mercies they had thrown away,
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so they own'd the Righteousness of God in it, in the words of my Text, We have no King: And there is great reason for it, because we fear'd not the Lord;
so they owned the Righteousness of God in it, in the words of my Text, We have no King: And there is great reason for it, Because we feared not the Lord;
Out of which words, I shall take occasion to shew these three things. 1. That then a People are most sensible of the blessing of Living under Kingly Government,
Out of which words, I shall take occasion to show these three things. 1. That then a People Are most sensible of the blessing of Living under Kingly Government,
Now that they have lost their King they confess and lament their loss, and say, we have no King. 2. That the cause of a Peoples being depriv'd of their King, is commonly the irreligion and wickedness of such a People, we have no King because we fear'd not the Lord.
Now that they have lost their King they confess and lament their loss, and say, we have no King. 2. That the cause of a Peoples being deprived of their King, is commonly the irreligion and wickedness of such a People, we have no King Because we feared not the Lord.
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so it cannot be deny'd that for a Nation that hath been always under Kingly Government, and for Ages together hath thriven and prosper'd with it, where it suits with the genius of the people as well as with their Laws and Constitution, it is an invaluable blessing still to continue under the Protection and Conduct of Kings:
so it cannot be denied that for a nation that hath been always under Kingly Government, and for Ages together hath thriven and prospered with it, where it suits with the genius of the people as well as with their Laws and Constitution, it is an invaluable blessing still to continue under the Protection and Conduct of Kings:
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while they enjoy the blessing of living under Government, and do not actually feel the misery of Anarchy and Confusion; and therefore altho Government is certainly the most Beneficial, it is often seen to be the most thankless office in the world:
while they enjoy the blessing of living under Government, and do not actually feel the misery of Anarchy and Confusion; and Therefore although Government is Certainly the most Beneficial, it is often seen to be the most thankless office in the world:
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And tho Kings were anciently stil'd Benefactors, and good Kings are sertainly the truest and greatest Benefactors to Mankind, the Ministers of God for the good of men;
And though Kings were anciently Styled Benefactors, and good Kings Are sertainly the Truest and greatest Benefactors to Mankind, the Ministers of God for the good of men;
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and may, if it be not their own fault, fecure to themselves all they can hope for in another world, by the undisturb'd profession and practice of true Religion;
and may, if it be not their own fault, fecure to themselves all they can hope for in Another world, by the undisturbed profession and practice of true Religion;
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in short, while men are most easy, and most happy, and owe that ease and happiness, next to the providence of God, to the conduct and vigilance of the Government they live under;
in short, while men Are most easy, and most happy, and owe that ease and happiness, next to the providence of God, to the conduct and vigilance of the Government they live under;
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and yet living in a time of great publick Calamities, such as no man could help, his Reign was full of troubles and discontents, which gave occasion to several conspiracies and to one open rebellion against him.
and yet living in a time of great public Calamities, such as no man could help, his Reign was full of Troubles and discontents, which gave occasion to several conspiracies and to one open rebellion against him.
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Mauricius was one of the best of Christian Emperors, yet his people being generally discontented, by reason of those taxes which his great Wars made necessary, a bold Rebel took the advantage against him,
Mauricius was one of the best of Christian Emperor's, yet his people being generally discontented, by reason of those Taxes which his great Wars made necessary, a bold Rebel took the advantage against him,
K. David was us'd in like manner by his people, tho he had saved them from their Enemies, and had deliver'd them out of the Hands of the Philistines, as they themselves could not but confess, 2 Sam. 9. v. 9. And tho he had been one while so popular, that whatsoever he did pleas'd all the people, 2 Sam. 3. v. 26. Yet by the cunning and artifices of one or two designing men, we see the whole Nation was turn'd against him, they cryed out What have we to do with the Son of Jesse? to your tents O Israel.
K. David was used in like manner by his people, though he had saved them from their Enemies, and had Delivered them out of the Hands of the philistines, as they themselves could not but confess, 2 Sam. 9. v. 9. And though he had been one while so popular, that whatsoever he did pleased all the people, 2 Sam. 3. v. 26. Yet by the cunning and artifices of one or two designing men, we see the Whole nation was turned against him, they cried out What have we to do with the Son of Jesse? to your tents Oh Israel.
The safety of mens Persons, the good order of their Families, the duty to Parents and Relations, the modesty of Virgins, the chastity of Matrons, the reverence of Holy Things and Persons, the sacredness of Religion, the Majesty of God himself, are all laid open and expos'd,
The safety of men's Persons, the good order of their Families, the duty to Parents and Relations, the modesty of Virgins, the chastity of Matrons, the Reverence of Holy Things and Persons, the sacredness of Religion, the Majesty of God himself, Are all laid open and exposed,
when he was taken out of their sight, and by their Lamentations in the plains of Moab, made some kind of Honourable Amends to his Memory for their Mutining against him in the Wilderness. It were easy to shew the like in many other instances,
when he was taken out of their sighed, and by their Lamentations in the plains of Moab, made Some kind of Honourable Amends to his Memory for their Mutinying against him in the Wilderness. It were easy to show the like in many other instances,
II. I now proceed to the Second thing, that of this great and deplorable Calamity to a Nation, in being depriv'd of their Government, the common and usual cause is the Wickedness and Irreligion of such a People;
II I now proceed to the Second thing, that of this great and deplorable Calamity to a nation, in being deprived of their Government, the Common and usual cause is the Wickedness and Irreligion of such a People;
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this will plainly appear if we consider these two things. 1. That, morally speaking, no Government can subsist without Religion. 2. If it could subsist, God will not suffer it,
this will plainly appear if we Consider these two things. 1. That, morally speaking, no Government can subsist without Religion. 2. If it could subsist, God will not suffer it,
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1. What notions soever we frame to our selves of Government, and upon what bottom soever we build it, Religion must be the principal foundation, otherwise it cannot stand long and steady.
1. What notions soever we frame to our selves of Government, and upon what bottom soever we built it, Religion must be the principal Foundation, otherwise it cannot stand long and steady.
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and will avenge the breaking of it, and such a perswasion is properly Religion; all the other obligations which men commonly speak of, are altogether vain, and ineffectual;
and will avenge the breaking of it, and such a persuasion is properly Religion; all the other obligations which men commonly speak of, Are altogether vain, and ineffectual;
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For the Covenants and Contracts of Men of no Principles, they are no more to be relyed on then their words, which are justly to be compared to the wind for their instability:
For the Covenants and Contracts of Men of no Principles, they Are no more to be relied on then their words, which Are justly to be compared to the wind for their instability:
and tho their words are confirmed with their Oaths, which all men acknowledge to be the highest and most sacred obligation that can be laid upon Man,
and though their words Are confirmed with their Oaths, which all men acknowledge to be the highest and most sacred obligation that can be laid upon Man,
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For what can the Oath of men that have no Religion, no fear of God, signify? What signifieth their attesting and calling God to Witness, who believe there is no God at all;
For what can the Oath of men that have no Religion, no Fear of God, signify? What signifies their attesting and calling God to Witness, who believe there is no God At all;
but look upon it all as fable and imposture? Such mens Oaths are the highest abuse and profanation of that sacred Action, a solemn mockery both of God and Man. Such Mens oaths,
but look upon it all as fable and imposture? Such men's Oaths Are the highest abuse and profanation of that sacred Actium, a solemn mockery both of God and Man. Such Men's Oaths,
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even where they seem to be in earnest, ought no more to be regarded then those vain Oaths and Imprecations with which they fill up their common discourse.
even where they seem to be in earnest, ought no more to be regarded then those vain Oaths and Imprecations with which they fill up their Common discourse.
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So that those Princes who have any number of such for their subjects, are not only in an unsafe but in a very dangerous condition, they hold their Crowns and Lives at the courtesy of those who (however, they are otherwise obliged) will be ready to deprive them of both whenever they can gain by doing it.
So that those Princes who have any number of such for their subject's, Are not only in an unsafe but in a very dangerous condition, they hold their Crowns and Lives At the courtesy of those who (however, they Are otherwise obliged) will be ready to deprive them of both whenever they can gain by doing it.
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and therefore they easily broke thro' all the Bands of Duty, Honour, and Gratitude; and Sacrificed their Kings and Benefactors to their own Lust and Ambition.
and Therefore they Easily broke through all the Bans of Duty, Honour, and Gratitude; and Sacrificed their Kings and Benefactors to their own Lust and Ambition.
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But if Irreligous Atheistical Men should be true to their Kings, (as you see there is no reason to rely upon them) they would do much more hurt to the Government they live under by their ill Principles,
But if Irreligous Atheistical Men should be true to their Kings, (as you see there is no reason to rely upon them) they would do much more hurt to the Government they live under by their ill Principles,
they who deny the Truth of Revealed Religion, and the Authority of the Holy Scriptures, take away the greatest Obligation to Obedience for Conscience sake;
they who deny the Truth of Revealed Religion, and the authority of the Holy Scriptures, take away the greatest Obligation to obedience for Conscience sake;
and the Natural differences of Good and Evil, enervate the Obligation, discourage the Practice, and (as much as in them lies) destroy the Being of all those Vertues by which the Throne is Established,
and the Natural differences of Good and Evil, enervate the Obligation, discourage the Practice, and (as much as in them lies) destroy the Being of all those Virtues by which the Throne is Established,
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But 2dly, Beside that Irreligion and Wickedness are naturally destructive to Government, they do also provoke God to deprive a People of that Blessing.
But 2dly, Beside that Irreligion and Wickedness Are naturally destructive to Government, they do also provoke God to deprive a People of that Blessing.
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and that Observation proved true of them, which St. Augustine somewhere makes of the Ancient Romans, they prosper'd or decay'd as they were Nationally Virtuous or Vitious;
and that Observation proved true of them, which Saint Augustine somewhere makes of the Ancient Romans, they prospered or decayed as they were Nationally Virtuous or Vicious;
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He rewards Religion and Virtue, and punishes Wickedness and Vice equally (tho' not in the same manner) every where God's Blessings and Favours, his Kindness and Protection, are the proper Rewards,
He rewards Religion and Virtue, and Punishes Wickedness and Vice equally (though not in the same manner) every where God's Blessings and Favours, his Kindness and Protection, Are the proper Rewards,
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and peculiar Priviledges of a Righteous and Holy Nation. Especially the comfort and happiness of lasting Peace and Settlement, under Just and Religious Princes;
and peculiar Privileges of a Righteous and Holy nation. Especially the Comfort and happiness of lasting Peace and Settlement, under Just and Religious Princes;
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he may spare them for a time, in order to their amendment, or to let them fill up the measure of their Iniquities, but sooner or later he pours out his Judgment upon them in this World,
he may spare them for a time, in order to their amendment, or to let them fill up the measure of their Iniquities, but sooner or later he pours out his Judgement upon them in this World,
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because they have no being as Nations in any other World but this. But whereas there are many forts of publick National Judgments, such as Famine and Sword, and Pestilence, and the like;
Because they have no being as nations in any other World but this. But whereas there Are many forts of public National Judgments, such as Famine and Sword, and Pestilence, and the like;
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Upon this Account the frequent Usurpations and Anarchies, that happened in the Kingdom of Israel, while that of Judah continued still in the House of David, are justly ascribed to the general Corruption of that Nation, occasion'd especially by the Apostacy of Jeroboam the Son of Nebat, who,
Upon this Account the frequent Usurpations and Anarchies, that happened in the Kingdom of Israel, while that of Judah continued still in the House of David, Are justly ascribed to the general Corruption of that nation, occasioned especially by the Apostasy of Jeroboam the Son of Nebat, who,
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And even in the Kingdom of Judah, when the House of David came to its period in the Captivity of Zedekiah, their Fall is attributed to their Sin and Wickedness by the Prophet Jeremiah, Lam. 5.16. The Crown is fallen from our Head, or the Crown of our Head is fallen, wo unto us for we have sinned:
And even in the Kingdom of Judah, when the House of David Come to its Period in the Captivity of Zedekiah, their Fallen is attributed to their since and Wickedness by the Prophet Jeremiah, Lam. 5.16. The Crown is fallen from our Head, or the Crown of our Head is fallen, woe unto us for we have sinned:
and in order to this, the Work of vernment is to do these three things. 1. To keep Men within the bounds of Sobriety and Virtue, in their Private Conversations;
and in order to this, the Work of vernment is to do these three things. 1. To keep Men within the bounds of Sobriety and Virtue, in their Private Conversations;
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for some Men are so set upon gratifying their Lusts, that in pursuit of them they will boldly break through all the Laws and Sanctions that Man can invent;
for Some Men Are so Set upon gratifying their Lustiest, that in pursuit of them they will boldly break through all the Laws and Sanctions that Man can invent;
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But alas, (notwithstanding all the fine things that the Stoicks and some others have said upon this Subject) there are very few Proselytes to this Doctrine,
But alas, (notwithstanding all the fine things that the Stoics and Some Others have said upon this Subject) there Are very few Proselytes to this Doctrine,
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A true sense of God's Omniscience, a Contemplation of his infinite Purity, and a Just consideration of his other Attributes, together with the Assistance of his blessed Spirit, will cleanse and sanctify the Hearts of Men,
A true sense of God's Omniscience, a Contemplation of his infinite Purity, and a Just consideration of his other Attributes, together with the Assistance of his blessed Spirit, will cleanse and sanctify the Hearts of Men,
There must be something to restrain the Strong as well as the Weak, the Crafty as well as the Simple, to bring all alike within the bounds of Justice and Honesty,
There must be something to restrain the Strong as well as the Weak, the Crafty as well as the Simple, to bring all alike within the bounds of justice and Honesty,
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But when Religion is once thrown off, when that ceaseth to have power over Men, they are left to their own unruly Passions, to the Dominion and Tyranny of those fleshy Lusts, which both war against the Soul, and make Men to war against one another:
But when Religion is once thrown off, when that ceases to have power over Men, they Are left to their own unruly Passion, to the Dominion and Tyranny of those fleshy Lustiest, which both war against the Soul, and make Men to war against one Another:
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Such as Pride and Ambition, Covetousness and Envy, Malice and Revenge, impatience of restraint, and Hatred of every thing above them, which naturally hurry Men into such Practices as certainly destroy the Peace,
Such as Pride and Ambition, Covetousness and Envy, Malice and Revenge, impatience of restraint, and Hatred of every thing above them, which naturally hurry Men into such Practices as Certainly destroy the Peace,
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Now how is it possible to preserve Peace and Order where these violent Passions are predominant? It is as easie to bring the fiercest wild Beasts to be tame and gentle,
Now how is it possible to preserve Peace and Order where these violent Passion Are predominant? It is as easy to bring the Fiercest wild Beasts to be tame and gentle,
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and the continuance of their Authority, and Hope to do any good in their Stations) to make it their chief care and business to suppress all Irreligion and Vice,
and the Continuance of their authority, and Hope to do any good in their Stations) to make it their chief care and business to suppress all Irreligion and Vice,
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and to promote Religion and the Fear of God among their Subjects, without which, (in a word) they themselves can never be safe, nor their People happy.
and to promote Religion and the fear of God among their Subject's, without which, (in a word) they themselves can never be safe, nor their People happy.
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all that has been said of the Blessings a Nation enjoyeth, in having a Government over it, especially such a Government in the Person of a King, that makes it his business to do God's work in the World, in restraining men from sin, and promoting Religion and Virtue:
all that has been said of the Blessings a nation Enjoyeth, in having a Government over it, especially such a Government in the Person of a King, that makes it his business to do God's work in the World, in restraining men from since, and promoting Religion and Virtue:
There was indeed such a general lamentation in this Kingdom at first, when the matter was fresh, that the like has been never known nor heard upon any occasion.
There was indeed such a general lamentation in this Kingdom At First, when the matter was fresh, that the like has been never known nor herd upon any occasion.
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And that was no more than what Judah suffer'd in the death of their good King Josiah: And yet we see what a sad lamentation they made upon that occasion, 2 Chron. 35.25.
And that was no more than what Judah suffered in the death of their good King Josiah: And yet we see what a sad lamentation they made upon that occasion, 2 Chronicles 35.25.
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But there was this extraordinary in our Case, it was that which would astonish one to think of it, that such a blessing should be thrown away with our own hands;
But there was this extraordinary in our Case, it was that which would astonish one to think of it, that such a blessing should be thrown away with our own hands;
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and that with such unparallel'd Circumstances, at the Door of his own Royal Palace, with the Pageantry and Forms of Law, a scornful Mockery of all Earthly Justice,
and that with such unparalleled circumstances, At the Door of his own Royal Palace, with the Pageantry and Forms of Law, a scornful Mockery of all Earthly justice,
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It was certainly a dreadful and almost an unexampled Judgment of God, a Judgment that went very near being fatal to us, it was the great Mercy of God it had not ended in our Ruine.
It was Certainly a dreadful and almost an unexampled Judgement of God, a Judgement that went very near being fatal to us, it was the great Mercy of God it had not ended in our Ruin.
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To name nothing more at present but that which was the Fountain of all our Misery, it is certain (if we may believe them that liv'd in those days) there was a very great neglect of Religion at that time in this Nation.
To name nothing more At present but that which was the Fountain of all our Misery, it is certain (if we may believe them that lived in those days) there was a very great neglect of Religion At that time in this nation.
I do not mean of the outward Form and Profession of Religion, perhaps that was never more in request on both sides, among them that were Contending about it;
I do not mean of the outward From and Profession of Religion, perhaps that was never more in request on both sides, among them that were Contending about it;
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On one side, we must confess, among them who adher'd to the Principles of Loyalty and true Religion, there appear'd too great a neglect of the Life and Power of it in them;
On one side, we must confess, among them who adhered to the Principles of Loyalty and true Religion, there appeared too great a neglect of the Life and Power of it in them;
This great want of the true Power and Spirit of Religion was the unhappy Fountain from whence all those other sins issued forth, that made up the measure of our Iniquity,
This great want of the true Power and Spirit of Religion was the unhappy Fountain from whence all those other Sins issued forth, that made up the measure of our Iniquity,
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and still murmur against him, because we have not all we would have, and because we have some allay mixt with them, not considering that we Enjoy much more,
and still murmur against him, Because we have not all we would have, and Because we have Some allay mixed with them, not considering that we Enjoy much more,
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if like the Israelites of Old, upon every cross Acoident or Disappointment, or any thing that is uneasie to us, we break out into Complaints and Exclamations against Moses and Aaron, and are presently for returning back into Egypt; have we not then just reason to fear, that God should at last cast us off,
if like the Israelites of Old, upon every cross Acoident or Disappointment, or any thing that is uneasy to us, we break out into Complaints and Exclamations against Moses and Aaron, and Are presently for returning back into Egypt; have we not then just reason to Fear, that God should At last cast us off,
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But besides this, when God has delivered us from the hands of our Enemies, that we might serve him without fear, if instead of serving him, we dishonour him more and more;
But beside this, when God has Delivered us from the hands of our Enemies, that we might serve him without Fear, if instead of serving him, we dishonour him more and more;
He hath shewed us a Token of his heavy Displeasure against us, in taking away that Excellent Queen the great Blessing and Glory of our Church and Nation.
He hath showed us a Token of his heavy Displeasure against us, in taking away that Excellent Queen the great Blessing and Glory of our Church and nation.
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If that holy Fire were kindled in the House of God, and from thence inflam'd our Nobility and Gentry, especially those who are Magistrates, with hate to sin,
If that holy Fire were kindled in the House of God, and from thence inflamed our Nobilt and Gentry, especially those who Are Magistrates, with hate to since,
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What a Blessing wou'd this be to the Nation? What Strength and Security to our Government? What safety to our King? And what abundant Honour to them that shou'd be the Instruments of so much Publick Good.
What a Blessing would this be to the nation? What Strength and Security to our Government? What safety to our King? And what abundant Honour to them that should be the Instruments of so much Public Good.
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