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This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1830 Excerpt: ...the fruitlessness of all addresses to a prince of the character which he had formed to himself, refused in his own example, and discouraged in others, all outward returns of gratitude, acknowledgements of duty, or application to the sovereign's mercy or bounty; the disuse of which (seeing affections do not long subsist which are never expressed) was followed by a decay of loyalty and zeal among his subjects, and threatened to end in a forgetfulness of his rights, and a contempt of his authority? These, together with other assignable considerations, and some perhaps inscrutable, and even inconceivable, by the persons upon whom his will was to be exercised, might pass in the mind of the prince, and move his counsels; whilst nothing, in the mean time, dwelt in the petitioner's thoughts, but a sense of his own grief and wants; of the power and goodness from which alone he was to look for relief; and of his obligation to endeavour, by future obedience, to render that person propitious to his happiness, in whose hands, and at the disposal of whose mercy, hefound himself to be. The objection to prayer supposes, that a perfectly wise being must necessarily be inexorable: but where is the proof, that inexorability is any part of perfect wisdom; especially of that wisdom which is explained to consist in bringing about the most beneficial ends by the wisest means? The objection likewise assumes another principle, which is attended with considerable difficulty and obscurity, namely, that upon every occasion there is one, and only one, mode of actingr the best; and that the Divine Will is necessarily determined and confined to that mode: both which positions presume a knowledge of universal nature, much beyond what we are capable of attaining. Indeed, when we apply to t...
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