Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	conspiracy_n	happiness_n	time_n	44	3	2.0726	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36441	A phenix, or, The Solemn League and Covenant whereunto is annexed : 1. The form and manner of His Majesties coronation in Scotland, with a sermon then preached on that occasion, by Robert Douglas of Edenburgh, II. A declaration of the Kings Majesty to all his loving subjects of the Kingdoms of Scotland, &c. in the yeare 1650, III. The great danger of covenant-breaking, &c., being the substance of a sermon preached by Edm. Calamy, the 14 of Jan., 1645, before the then Lord Mayor of the city of London, Sir Tho. Adams : together with the shieriffs [sic], aldermen, and Common-Councell of the said city : being the day of their taking the Solemn League and Covenant at Michael Basenshaw, London.	Douglas, Robert, 1594-1674.; Calamy, Edmund, 1600-1666. Great danger of covenant-breaking.; England and Wales. Sovereign (1660-1685 : Charles II)	1662 (1662)	Wing D2034; ESTC R5271	65,771	176

A PHENIX OR The Solemn LEAGUE and COVENANT Whereunto is annexed I. The Form and manner of His Majesties Coronation in Scotland With a Sermon then preached on that occasion by Robert Douglas of Edenburgh II. A Declaration of the Kings Majesty to all His loving Subjects of the Kingdoms of Scotland c. in the Yeare 1650. III. The great Danger of Covenant-breaking c. Being the substance of a Sermon preached by Edm. Calamy the 14. of Jan. 1645. before the then Lord Mayor of the City of London Sir Tho. Adams together with the Shieriffs Aldermen and Common-councell of the said City being the day of their taking the Solemn League and Covenant at Michael Basenshaw London EDINBVRGH Printed in the year of Covenant-breaking To the Reader Reader THou mayst expect some Reasons by way of Preface why these things thus collected are presented to thy consideration the principall part thereof having been the occasion of so much contest and trouble in these Nations and therefore desired by many it should have been buried in its own ashes But for that things of such publique concernment have been acted by the Heads of these Nations and in so solemn a manner in the presence of Almighty God it cannot so soon be forgotten but ought to be weighed and layd to heart with the good or evil consequences that have or shall accrew thereby it is therefore left to thy serious consideration A solemn League and Covenant For Reformation and defence of Religion the Honour and Happines of the King and the Peace and Safety of the three Kingdoms of England Scotland and Ireland WE the Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commons of all sorts in the Kingdoms of England Scotland and Ireland by the providence of God living under one King and being of one Reformed Religion having before our Eyes the glory of God and the advancement of the Kingdom of our Lord Saviour Jesus Christ the Honour and Happiness of the Kings Majesty and his Posterity and the true Publick Liberty Safety peace of the Kingdoms wherein every ones private condition is included calling to mind the treacherous and bloody Plots Conspiracies Attempts Practices of the Enemies of God against the true Religion and Professors thereof in all places especially in these three Kingdoms ever since the Reformation of Religion and how much their Rage Power and Presumption are of late and at this time increased and exercised whereof the deplorable estate of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdom of England and the dangerous estate of the Church Kingdom of Scotland are present and publick Testimonies We have now at last after other means of Supplication Remonstrance Protestations and Sufferings for the preservation of our Selves and our Religion from utter ruine and destruction according to the commendable practice of these Kingdoms in former times and the example of Gods people in other Nations after mature deliberation resolved and determined to enter into a Mutuall and Solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most high God do swear 1. THat we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches And shall endeavour to bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity in religion confession of faith form of Church-government Directory for worship and catechising That we and our posterity after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us 2. That we shall in like manner without respect of persons endeavor the extirpation of popery prelacy that is Church-government by Archbishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiasticall Officers depending on that Hierarchy superstition heresie schism prophanness and whatsoever shall be found to be contrary to sound Doctrine and the power of godliness lest we partake in other mens sins and therein be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms 3. We shall with the same sincerity reality and constancy in our severall vocations endeavour with our estates and lives mutually to preserve the rights and priviledges of the parliaments and the Liberties of the kingdomes and to preserve and defend the Kings Majesties Person and Authority in the Preservation and Defence of the true Religion and Liberties of the Kingdomes that the World may bear witnesse with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish His Majesties just Power and Greatnesse 4. We shall also with all Faithfulnesse endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindering the Reformation of Religion dividing the King from His People or one of the three Kingdomes from another or making any faction or parties among the People contrary to this League and Covenant that they may be brought to publick Tryal and receive condign Punishment as the degree of their Offences shall require or deserve or the Supream Judicatories of both Kingdomes respectively or others having power from them for that effect shall judge convenient 5. And whereas the Happinesse of a blessed Peace between these Kingdomes denied in former times to our Progenitors is by the good Providence of God granted unto us and hath been lately concluded and setled by both the Parliaments we shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and Union to all Posterity and that Justice may be done upon the wilfull opposers thereof in manner expressed in the precedent Articles 6. We shall also according to our places and callings in this common cause of Religion Liberty and Peace of the Kingdomes assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof and shall not suffer our selves directly or indirectly by whatsoever combination perswasion or terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God the good of the Kingdomes and the honour of the King but shall all the dayes of our lives zealously and constantly continue therein against all opposition and promote the same according to our power against all lets and impediments whatsoever and what we are not able our selves to suppresse or overcome we shall reveal and make known that it may be timely prevented or removed All

must be carefull of the kingdom which he hath sworn to maintain We have had many of too private a spirit by whom self-interest hath been preferred to the publick It becommeth a king well to be of a publick spirit to care more for the publick then his own interest Senates and States have had Motto's written over the doors of the Meeting-places Over the Senates house at Rome was written Ne quid Republica detrimenti capiat I shall wish this may be written over your Assembly-houses But there is another which I would have written with it Ne quid Ecclesia detrimenti capiat Be carefull of both let not kirk nor State suffer hurt let them go together The best way for standing of a kingdome is a well constitute kirk They deceive kings who make them believe that the Government of the kirk I mean Presbyterial Government cannot sute with Monarchy They sute well it being the Ordinance of Christ rendring to God what is Gods and to Caesar what is Caesars Sir kings who have a tender care of the kirk Isa 41.3 are called Nursing Fathers You would be careful that the Gospel may have free passage through the kingdome and that the Government of the kirk may be preserved intire according to your Solemn Engagement The kirk hath met with many enemies as Papists Prelates Malignants which I passe as known enemies But there are two sorts more who at this time would be carefully looked on 1. Sectaries great enemies to the kirk and to all the Ordinances of Christ and more particularly to Presbyterian Government which they have and would have altogether destroyed A king should set himself against these because they are enemies as well to the king as to the kirk and strive to make both fall together 2. Erastians more dangerous snares to kings than Sectaries because kings can look well enough to these who are against themselves and their power as Sectaries who will have no king But Erastians give more power to kings than they should have and are great enemies to Presbyterial Government For they would make kings believe that there is no Government but the Civil and derived from thence which is a great wrong to the Son of God who hath the Government of the kirk distinct from the Civil yet no wayes prejudicial to it being spiritual and of another nature Christ did put the Magistrate out of suspition that his kingdom was prejudicial to Civil Government affirming My Kingdom is not of this world This Government Christ hath not committed to kings but to the Office-bearers of his house who in regard of civil subjection are under the civil power as well as others but in their spiritual administration they are under Christ who hath not given to any king upon earth the dispensation of spiritual things to his people SIR You are in covenant with God and his people and are obliged to maintain Presbyterial Government as well against Erastians as Sectaries I know this Erastian humour aboundeth at Court It may be some endeavour to make your reproach upon that for which God hath punished your Predecessors Be who he will that medleth with this Government to overturn it it shall be as heavy to him as the burthensome stone to the enemies of the kirk They are cut in pieces who burthen themselves with it Zach. 12. 3. A King in Covenant with the people of God should make much of those who are in Covenant with him having in high estimation the faithful Servants of Christ and the godly people of the Land It is rare to find kings lovers of faithful Ministers and pious people It hath been the fault of our own Kings to persecute the godly 1. Let the King love the Servant● of Christ who speak the truth Evi● Kings are branded with this tha● they contemned the Prophets 2 Chron. 25. when Amaziah had taken the gods of Seir and set them up for his gods a Prophet came to him and reproved him unto whom the King said Who made thee of the King counsel forbear lest thou be smitten This contempt of the Prophets warning is a fore-runner of following destruction Be a careful hearer o● Gods Word take with reproof esteem of it as David did Psal 141.5 An excellent oyl which shall not brea● the head To make much of the faithful Servants of Christ will be an evidence of reality 2. Let the King esteem well o● godly Professors Let Piety be in accompt It is a fault very common that pious men because of their conscientious and strict walking are hated by the Prophane who love to live loosely It is usual with prophane men to labour to bring kings unto a distaste of the godly especially when men who have professed Piety becomes scandalous whereupon they are ready to judge all pious men to be like them and take occasion to speak evil of Piety I fear at this time when men who have been commended for Piety have fallen fouly and betrayed their trust that men will take advantage to speak against the godly of the Land Beware of this for its Satans policy to put piety out of request Let not this move any Fall who will Piety is still the same and pious men will make conscience both of their wayes and trust Remember they are precious in Gods eyes who will not suffer men to despise them without their reward Sir let not your heart be from the godly in the Land whatever hath fain out at this time I dare affirm that there are very many really godly men who by their prayers are supporting your Throne 4. A king should be carefull whom he putteth in places of trust as a main thing for the good of the kingdome It is a Maxime that Trust should not be put in their hands who have oppressed the people or have betrayed their trust There is a passage in story meet for this purpose One Septimius Arabmus a man famous or rather infamous for Oppression was put out of the Senate but re-admitted About this time Alexander Severus being chosen to the Empire the Senators did entertain him with publick salutations and congratulations Severus espying Arabinus amongst the Senators cryed O Numina Arabinus non solum vivit sed in Senatum venit Ah! Arabinus not onely liveth but he is in the Senate Out of just indignation he could not endure to see him As all are not meet for places of trust in Judicatures so all are not meet for places of trust in Armies Men would be chosen who are godly and able for the charge But there are some who are not meet for trust 1. They who are godly but have no skil nor ability for the place a man may be a truly godly man who is not fit for such a place and no wrong is done to him nor to godliness when the place is denied to him I wonder how a godly man can take upon him a place whereof he hath no skill 2. They who have neither skill nor courage are

loyal Subjects and be called The Repairers of the Breach by the present and succeeding Generations and they may certainly promise to themselves a Blessing from God upon so just and honourable undertaking for the Lord and for his Cause for their own Liberties their Native King and countrey and the unvaluable good and happinesse of their Posterity Whatever hath formerly been his Majesties guiltinesse before God and the bad successe that these have had who owned his Affairs whilst he stood in opposition to the Work of God yet the state of the question being now altered and His Majesty having obtained Mercy to be on Gods side and to prefer Gods Interest before his Own He hopes That the Lord will be gracious and countenance his own Cause in the hands of weak and sinful Instruments against all Enemies whatsoever This is all that can be said by His Majesty at present to those in England and Ireland at such a distance and as they shall acquit themselves at this time in the active discharge of their necessary Duties so shall they be accepted before God endeared to his Majesty and their Names had in remembrance throughout the World Given at Our Court of Dunfirmlin the sixteenth day of August 1650. and in the second year of Our Raign FINIS The great danger of Covenant-refusing and Covenant-breaking 2 Tim. 3.3 Truce-breakers or Covenant-breakers IN the beginning of the Chapter the Apostle tells us the condition that the Church of God should be in in the last dayes This know also that in the last dayes perilous times shall come In the second Verse he tells us the reason why these times should be such hard and dangerous times For men shall be lovers of themselves covetous c. The reason is not drawn from the miseries and calamities of the last times but from the sins and iniquities of the last times It is sin and iniquity that makes times truly perilous Sin and sin only takes away Gods love and favour from a Nation and makes God turn an enemy to it Sin causeth God to take away ●●e purity and power of his Ordinances from a Nation Sin makes all the creatures to be armed against us and makes our own conscience to fight against us Sin is the cause of all the causes of perilous times Sin is the cause of our civil warres 2 Sam. 12.11 Sin is the cause of our divisions Jam. 4.1 Sin is the cause why men fall into such dangerous errours 2 Thess 2.11 Sin brings such kinds of judgements which no other enemy can bring Sin brings invisible spiritual and eternal judgements It is sin that makes God give over a Nation to a sense Rom. 1.24 Sin makes all times dangerous Let the times be never so prosperous yet if they be sinful times they are times truly dangerous And if they be not sinful they are not dangerous though never so miserable It is sin that makes Afflictions to be the fruits of Gods revenging wrath part of the curse due to sin and a beginning of Hell It is sin and sin only that imbitters every affliction Let us for ever look upon sin through these Scripture spectacles The Apostle in four verses reckons up 19 sins as the causes of the miseries of the last dayes I may truly call these 19 sins Englands Looking-glasse wherein we may see what are the clouds that eclipse Gods countenance from shining upon us the Mountains that lye in the way to hinder the settlement of Church-discipline Even these 19 sim which are as an Iron whip of 19 strings with which God is whipping England at this day which are as 19 Faggots with which God is burning and devouring England My purpose is not t● speak of all these sins Onely let me propound a Divine project how to make the times happy for soul and body And that is To strike at the root of all misery which is sin and iniquity To repent for and from all these 19 sins which are as the Oyl that feedeth and encreaseth the flame that is now consuming of us For because men are lovers of themselves Vsque ad contemptum Dei Reipublicae Because men drive their own designes not only to the neglect but contempt of God and the Common-wealth Because men are covetous lovers of the world more then lovers of God Because they are proud in head heart looks and apparel Because they are unthankful turning the mercies of God into instruments of sin and making Darts with Gods blessing to shoot against God Because men are unholy and beady and make many covenants and keep none Because they are as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Devils acting the Devils part in accusing the brethren and in bearing false witnesse one against another Because they have a form of godlinesse denying the power thereof c. hence it is that these times are so sad and bloudy These are thine enemies O England that have brought thee into this desolate condition if ever God lead us back into the wildernesse it will be because of these sinnes And therefore if ever you would have blessed dayes you must make it your great businesse to remove these 19 mountaines and repent of these land-devouring and soul-destroying abominations At this time I shall pick out the first and the tenth sin to speak on The first is self-love which is placed in the forefront as the cause of all the rest Self-love is not only a sin that makes the times perilous but it is the cause of all those sins that makes the times perilous For because men are lovers of themselves therefore they are covetous proud unholy c. The tenth sinne is truce-breaking and for fear lest the time should prevent me I will begin with this sinne first The tenth sin then is truce-breakers or as Rom. 1.33 Covenant-breakers The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth three things First such as are foederis nescii as Beza renders it or as others infoederabiles that is such as refuse to enter into Covenant Or secondly such as are foedifragi qui pacta non servant as Estius hath it or sine fide as Ambrose that is such as break faith and Covenant Or thirdly such as are implacabiles or as others sine pace that is such as are implacable and haters of peace According to this threefold sense of the word I shall gather these three observations Doct. 1. That to be a Covenant-refuser is a sin that makes the times perilous Doct. 2. That to be a Covenant breaker is a sin that makes the times perilous Doct. 3. That to be a peace hater or a truce-hater is a sin that makes the times perilous To begin with the first Doctrine the first That to be a Covenant-refuser is a sinne that makes the times perilous To be foederis nescius or indefoederabilis For the understanding of this you must know that there are two sorts of Covenants There are divellish and hellish Covenants and there