Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	assemble_v	king_n	parliament_n	11,796	5	6.7701	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42362	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.	Gardiner, James, 1637-1705.	1695 (1695)	Wing G227; ESTC R8142	11,528	33

The Bishop of LINCOLN's SERMON Preach'd before the House of LORDS Die Veneris 13 Decemb. 95 IT is Ordered by the Lords Spiritual and Temporal in Parliament Assembled That the Thanks of this House be Given to the Lord Bishop of Lincoln for his Sermon Preached before this House in the Abbey-Church at Westminster the 11th instant and he is hereby desired to Print and Publish the same Matth. Johnson Cler. Parl. A SERMON Preach'd before the House of Lords AT THE Abbey-Church of St. Peter's Westminster ON Wednesday the 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 Lincoln LONDON Printed for John Everingham at the Star in Ludgate-Street near the West End of St. Pauls 1695. A SERMON Preach'd before the House of Lords Psalm LXXIX v. 9. Which is also in the Hymn for this Day Help us O God of our Salvation for the Glory of thy Name O deliver us and purge away our Sins for thy Names sake THIS Psalm is a Passionate Address to God composed for the People of the Jews under some very great Suffering and Calamity either upon the destruction of Jerusalem and the holy Temple at the Time of the last Captivity of the People of Judah as some Interpreters conceive or the Slaughter and Devastation made by Antiochus afterwards as others conjecture The Psalm is full of mournful and melting Expressions 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 another while petition very earnestly for the Jewish Nation upon whose account this Psalm being composed there are some Particulars in it that relate purely or principally to them 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 of which this of the Text I take to be one Help us O God of our Salvation for the Glory of thy Name O deliver us and purge away our Sins for thy Names sake And it may serve not only our Devotion in this Nation at this time but our Instruction also and for that purpose I shall now use it In which there may be considered these two general parts 1. The Petition it self in these three instances Help us O God deliver us and purge away our Sins 2. The Motive or Argument used For the Glory of thy Name and for thy Names sake In the first of these two parts the Petition there is a confession of sin implied Purge away our sins So that here we might propose two Observations upon which to discourse 1. From the confession of sin implied we might observe That it is very fit for Nations under heavy Pressures and Calamities to confess their sins to God publickly 2. From the Petition it self exprest we might further observe That it is very proper for such an afflicted Nation to pray earnestly to God for help and deliverance Then from the 2d General the motive upon which the Petition is grounded the Glory of God's Name we may infer That it is proper and acceptable to God for an afflicted People to address to him upon this motive the Glory of his Name or his Names sake 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 but I shall chuse to treat only on the 2d General and the Inference from thence And here I shall 1. Explain these Expressions of the Name of God and the Glory of his Name 2. I shall shew you what particular Reasons the People of the Jews had to petition God upon this motive 3. I shall shew you what general Reason there is that may justifie and encourage the use of this motive by other People 4. I shall enquire so far as we may with Reverence and Humility upon what Occasions and at what Seasons it is proper for any Nation to use this motive in their publick Devotions And lastly I shall make some Application to the present occasion of our meeting First By the Name of God in Scripture is frequently to be understood God himself in all his Excellencies Attributes and Perfections and the Glory of his Name is the rendering those Perfections conspicuous and observable 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 as that they may be had in just Esteem and Veneration The Attributes of God which afflicted People are prone to desire God to exert on their behalf are principally his Power his Justice and his Mercy When a Nation is enfeebled in its strength when it is humbled and brought into troubles and difficulties by its Enemies 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 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 such afflicted People are sensible of their Sins and Provocations and are humbled for them 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 Thus these Attributes of God which are his Name being exerted in a signal and illustrious manner and at a proper and seasonable time are rendred Glorious and Conspicuous in the eyes of Men. 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 First As they were a Nation Selected from the rest of the World and made the peculiar People of God for he provided that People of particular Laws and Institutions and governed them not in General only like the other Nations as the supreme Rector of the World but as their National King who resided amongst them in a particular manner having several Illustrious Symbols of his Presence 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 By these it was known not to the Jews only but to the Neighbouring Nations also that they had a peculiar Governour who took especial care of them and fed them and conducted and fought for them and afflicted and punished other Nations for their sakes they knew him by those names of Power the

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 and therefore He often put the people of Israel in mind of not only those that were personally preserved but their Posterity and Succession because his Power and his Goodness was thereby known to all the Neighbouring Nations I shall now proceed to the 4th thing propos'd To enquire as far as it is fit for us upon what Occasions and at what Seasons it may be proper for a Nation to use this Motive in their addresses to God 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 as they are repeated in Heaven by Saints and Angels This as I told you our Saviour has taught us to pray for and in the first place 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 and more Industrious in their Indeavours for the Promoting and Vindicating the Honour of God and I think I may name these two First when the Existence and Providence of God is called in question denied by some and exposed and prophaned by others In this case they that believe in him and worship him ought to be concerned 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 It is time for thee Lord to work says he for they have made void thy Law To work that is to work some extraordinary thing to lay to his hand as it is in the other English Translation as if there was need to put to more strength than ordinary at such a time when men did not only neglect the Law of God for that has been usual in all Ages but made it null and void as far as in them lay by denying its Authority and Obligation Now besides that the Works of Creation which we see daily with our Eyes are a sufficient evidence of the Almighty Power and Wisdom of God There are some surprising Acts of his Providence that many times make a more sensible Impression upon the minds of men than the common and standing effects of his ominipotent Power There are various instances by which the Providence of God is rendred signal and observable in the World 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 He being King of Kings and Lord of Lords from whom all Right and all Authority is derived And therefore he oftentimes thinks fit to Interpose in an extraordinary manner upon this Occasion All history both Sacred and Prophane inform us that there is nothing more uncertain in the view of Man than the Issue and Success of Battles a great deal depends upon suddain and unforeseen and unavoidable Accidents occasioned many times by Meteors and Exhalations of the Earth which arise suddenly and spend themselves vehemently But now all these are intirely in the hand of God and they are ordered and conducted by his Providence Who bringeth forth the Clouds from the ends of the World and sendeth forth Lightning with the Rain and bringeth the Winds out of his Treasures as the Psalmist expresses it and this he does to shew that he is the only supreme Potentate and that he is Wonderful amongst the Kings of the Earth 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 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 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 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 Thus saith the great King says he the King of Assyria where are the Gods of the Nations round about us not the Nations only 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 well then might Hezekiah and the Heads of the Tribes of Judah complain that that was a day of Trouble and Rebuke and Blasphemy 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 for so it is said That Hezekiah Prayed thus before the Lord 2 Kings 19.15 16. O Lord God of Israel thou art the God thou alone bow down thy Ear and hear the words of Sennacharib which he hath sent to reproach the living God 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 in this case Men may confidently apply themselves to God for the sake of his Honour and for his Holy Name For as he is the common Father of Mankind it is agreeable to his Will and to his Attributes of Justice and Compassion either to prevent Violence and Oppression or to Restrain and Punish it 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 Vnion and Confederacy by which they are free and ready to be combin'd in Government for their own common Safety and Preservation for the design and end of Government is Security and Peace which is consonant to the Will of God and to the Wisdom of his Providence 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