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
A67467	The life of Dr. Sanderson, late Bishop of Lincoln written by Izaak Walton ; to which is added, some short tracts or cases of conscience written by the said Bishop.	Walton, Izaak, 1593-1683.; Sanderson, Robert, 1587-1663. Judgment concerning submission to usurpers.; Sanderson, Robert, 1587-1663. Pax ecclesiae.; Hooker, Richard, 1553 or 4-1600. Sermon of Richard Hooker, author of those learned books of Ecclesiastical politie.; Sanderson, Robert, 1587-1663. Judgment in one view for the settlement of the church.; Sanderson, Robert, 1587-1663. Judicium Universitatis Oxoniensis. English.	1678 (1678)	Wing W667; ESTC R8226	137,878	542

the use of indifferent things The Romans Corinthians and others to whom St. Paul wrote about these matters being not limited any way in the exercise of their liberty therein by any over-ruling Authority But where the Magistrates have interposed and thought good upon mature advice to impose Laws upon those that are under them whereby their liberty is not infringed as some unjustly complain in the inward judgment but only limited in the outward exercise of it there the Apostolical directions will not hold in the same absolute manner as they were delivered to those whom they then concerned but only in the equity of them so far forth as the cases are alike and with such meet qualifications and mitigations as the difference of the cases otherwise doth require So that a man ought not out of private fancy or meerly because he would not be observed for not doing as others do or for any the like weak respects to do that thing of the lawfulness whereof he is not competently perswaded where it is free for him to do otherwise which was the case of these weak ones among the Romans for whose sakes principally the Apostle gave these directions But the Authority of the Magistrates intervening so alters the case that such a forbearance as to them was necessary is to as many of us as are commanded to do this or that altogether unlawful in regard they were free and we are bound for the Reasons already shewn which I now rehearse not But you will yet say for in point of obedience men are very loath to yield so long as they can find any thing to plead those that lay these burdens upon us at leastwise should do well to satisfie our doubts and to inform our Consciences concerning the lawfulness of what they enjoyn that so we might render them obedience with better chearfulness How willing are we sinful men to leave the blame of our miscarriages any where rather than upon our selves But how is it not incongruous the while that those men should prescribe rules to their Governours who can scarcely brook their Governours should prescribe Laws to them It were good we should first learn how to obey ere we take upon us to teach our betters how to govern However what Governours are bound to do or what is fit for them to do in the point of information that is not now the question If they fail in any part of their bounden duty they shall be sure to reckon for it one day but their Iailing cannot in the mean time excuse thy disobedience Although I think it would prove a hard task for whosoever should undertake it to shew that Superiours are always bound to inform the Consciences of their Inferiours concerning the lawfulness of every thing they shall command If sometimes they do it where they see it expedient or needful sometimes again and that perhaps oftner it may be thought more expedient for them and more conducible for the publick peace and safety only to make known to the people what their pleasures are reserving to themselves the Reasons thereof I am sure in the point of Ecclesiastical Ceremonies and Constitutions in which case the aforesaid Allegations are usually most stood upon this hath been abundantly done in our Church not only in the learned writings of sundry private men but by the publick declaration also of Authority as is to be seen at large in the Preface commonly printed before the Book of Common Prayer concerning that Argument enough to satisfie those that are peaceable and not disposed to stretch their wits to cavil at things established And thus much of the second Question touching a doubting Conscience whereon I have insisted the longer because it is a point both so proper to the Text and whereat so many have stumbled There remaineth but one other Question and that of far smaller difficulty What is to be done when the Conscience is scrupulous I call that a scruple when a man is reasonably well perswaded of the lawfulness of a thing yet hath withal some jealousies and fears lest perhaps it should prove unlawful Such scruples are most incident to men of melancholy dispositions or of timorous Spirits especially if they be tender conscienced withal and they are much encreased by the false suggestions of Satan by reading the Books or hearing the Sermons or frequenting the company of men more strict precise and austere in sundry points than they need or ought to be and by sundry other means which I now mention not Of which scruples it behooveth every man first to be wary that he doth not at all admit them if he can choose Or if he cannot wholly avoid them that secondly he endeavour so far as may be to eject them speedily out of his thoughts as Satan's snares and things that may breed him worfer inconveniencies Or if he cannot be so rid of them that then thirdly he resolve to go on according to the more profitable perswasion of his mind and despise those scruples And this he may do with a good Conscience not only in things commanded him by lawful Authority but even in things indifferent and arbitrary and wherein he is left to his own liberty REASONS Of the present JUDGMENT OF THE University of OXFORD Concerning The Solemn League and Covenant The Negative Oath The Ordinances concerning Discipline and Worship Approved by general consent in a full Convocation Iune 1. 1647. And presented to Consideration LONDON Printed for Richard Marriott 1678. A Solemn League and Covenant for Reformation and Defence of Religion the honour and happiness of the King and the Peace and Safety of the three Kingdoms England Scotland and Ireland WE Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commmons 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 and Saviour Iesus Christ the honour and happiness of the King's Majesty and his Posterity and the true publick Liberty Safety and Peace of the Kingdoms wherein every ones private Devotion is included and calling to mind the treacherous and bloody Plots Conspiracies Attempts and Practices of the Enemies of God against the true 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 and 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 God's People in other Nations after mature deliberation resolved and determined to

of Oxford lately published power is given to certain persons therein named as Visitors to enquire concerning those of the said University that neglect to take the Solemn League and Covenant and the Negative Oath being tendred unto them and likewise concerning those that oppose the execution of the Ordinances of Parliament concerning the Discipline and Directory or shall not promote or cause the same to be put in execution according to their several places and callings We the Masters Scholars and other Officers and Members of the said University not to judge the Consciences of others but to clear our selves before God and the world from all suspicion of Obstinacy whilst we discharge our own present to consideration the true reasons of our present Judgment concerning the said Covenant Oath and Ordinances expecting so much Justice and hoping for so much Charity as either not to be pressed to conform to what is required in any the Premisses further than our present Judgments will warrant us or not condemned for the refusing so to do without clear and real satisfaction given to our just Scruples §. I. Of the Preface to the Covenant THE Exceptions against the Introductory Preface to the Covenant although we insist not much upon because it may be said to be no part of the Covenant yet among the things therein contained the acknowledgment whereof is implicitely required of every Covenanter 1. We are not able to say That the rage power and presumption of the enemies of God in the sense there intended is at this time increased 2. Nor can truly affirm that we had used or given consent to any Supplication or Remonstrance to the purposes therein expresse●● 3. Nor do conceive the entring into such a mutual League and Covenant to be a lawful proper and probable means to preserve our selves and our Religion from ruine and destruction 4. Nor can believe the same to be according to the commendable practice of these Kingdoms or the example of God's people in other Nations When we find not the least foot-step in our Histories of a sworn Covenant ever entred into by the people of this Kingdom upon any occasion whatsoever nor can readily remember any commendable Example of the like done in any other Nation but are rather told by the defenders of this Covenant that the World never saw the like before §. II. Of the Covenant in gross FIrst we are not satisfied how we can submit to the taking thereof as it is now imposed under a penalty 1. Such imposition to our seeming being repugnant to the nature of a Covenant which being a Contract implieth a voluntary mutual consent of the Contractors whereunto men are to be induced by perswasions not compelled by power Insomuch that the very words of this Covenant in the Preface Conclusion and whole Frame thereof run in such a form throughout as import a consent rather grounded upon prudential motives than extorted by Rigour 2. Without betraying the Liberty which by our protestation we are bound and in the third Article of this Covenant must swear with our lives and fortunes to preserve To which Liberty the imposition of a new Oath other than is established by Act of Parliament is expressed in the Petition of Right and by the Lords and Commons in their Declarations acknowledged to be contrary 3. Without acknowledging in the Imposers a greater power than for ought that appeareth to us hath been in former time challenged Or can consist with our former Protestation if we rightly understand it in sundry the most material branches thereof Neither secondly are we satisfied although the Covenant should not be imposed upon us at all but only recommended to us and then left to our choice 1. How we should in wisdom and duty being Subjects of our own accord and free will enter into a Covenant wherein He whose Subjects we are is in any wise concerned without his consent either expressed or reasonably presumed It being in his power as we conceive by the equity of the Law Numb 30. to annul and make void the same at his pleasure 2. How we can now that his Majesty hath by His publick Interdict sufficiently made known His pleasure in that behalf enter into a Covenant the taking whereof he hath expresly forbidden without forfeiting that Obedience which as we are perswaded by our natural Allegiance and former Oaths we owe unto all such His Majesties Commands as are not in our apprehensions repugnant to the will of God or the positive Laws of this Kingdom §. III. Of the first Article of the Covenant WHerein first we are not satisfied how we can with judgment swear to endeavour to preserve the Religion of another Kingdom 1. Whereof as it doth not concern us to have very much so we profess to have very little understanding 2. Which so far as the occurrents of these unhappy times have brought it to our knowledge and we are able to judge is in three of the four specified particulars viz. Worship Discipline and Government much worse and in the fourth that of Doctrine not at all better than our own which we are in the next passage of the Article required to reform 3. Wherein if hereafter we shall find any thing as upon farther understanding thereof it is not impossible we may that may seem to us savouring of Popery Superstition Heresie or Schism or contrary to sound Doctrine or the power of godliness we shall be bound by the next Article to endeavour the extirpation after we have bound our selves by this first Article to the preservation thereof 4. Wherein we already find some things to our thinking so far tending towards Superstition and Schism that it seemeth to us more reasonable that we should call upon them to reform the same than that they should call upon us to preserve it Secondly we are not satisfied in the next branch concerning the Reformation of Religion in our own Kingdom in Doctrine Worship Discipline and Government How we can swear to endeavour the same which without making a change therein cannot be done 1. Without manifest scandal to the Papist and Separatist 1. By yielding the Cause which our godly Bishops and Martyrs and all our learned Divines ever since the Reformation have both by their writings and sufferings maintained who have justified against them both the Religion established in the Church of England to be agreeable to the Word of God 2. By justifying the Papists in the reproaches and scorn by them cast upon our Religion whose usual Objection it hath been and is That we know not what our Religion is that since we lest them we cannot tell where to stay and that our Religion is a Parliamentary Religion 3. By a tacite acknowledgment that there is something both in the Doctrine and Worship whereunto their conformity hath been required not agreeable to the Word of God and consequently justifying them both the one in his Recusancy the other in