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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	hear_v	lord_n	word_n	6,751	5	4.4015	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61639	Naphtali, or, The wrestlings of the Church of Scotland for the kingdom of Christ contained in a true and short deduction thereof, from the beginning of the reformation of religion, until the year 1667 : together with the last speeches and testimonies of some who have died for the truth since the year 1660 : whereunto are also subjoyned, a relation of the sufferings and death of Mr. Hew McKail ...	Stewart, James, Sir, 1635-1713.; Stirling, James, 1631-1672?	1667 (1667)	Wing S5683; ESTC R3435	226,444	388

another Minister by plain force and cast out their lawful Pastor and if it be sincerely resolved what the faithful in that Church are then obliged to do surely none will think that they ought instantly to relinquish their true Pastor own submit to this Intruder but on the contrare all must grant that they ought to adhere to their lawful Minister not only discountenance withdraw from the Usurper but by all lawful means endeavour his Ejection which case if but translated to the present condition of this oppressed Church under usurping Prelates will with the same evidence resolve the question 6. That whatever construction or interpretation many to whom it is given to believe but not to suffer may put upon their hearing of the Curates as to the inferring or not inferring their owning of and submission to their Ministry yet this is certain that as it is the most probable argument and presumption of owning that can be alleadged so is it that which this Act requires for to testify both a due acknowledgement of and hearty complyance with the present Government by Prelates and as an undoubted evidence of the peoples giving their cheerful Concurrence Countenance and Assistance to the Curates 7. That seing hearing of the Curates by the acknowledgement of all the more ingenuous is not a duty to which they are moved by conscience but rather used by them as a thing though lawful yet arbitrary for the eviting a greater inconvenience seing that this Act and every article theirof is undoubtedly gross and wicked Perfidy against God and his holy Covenant commanding the disowning and relinquishing the Lords Ministry whom we are bound to maintain and the owning and encouraging by hearing such vile Intruders as we are bound to extirpate thereby designing expresly to involve all as much as is possible in the same Perfidy and to loose the former obligation of the Oath of God whatever may be said in the case abstractly considered yet we are perswaded that being thus stated not hearing becomes a case of Testimony and an indispensible duty 8. That as it is the sin and misery of all declining times that the zeall of God is at the best rather wished for as a Blessing then minded as a Duty so we are confident that the true and right zeall of God should and would not only inspire all with an unanimous Aversion against the the profane intruding Curates but animate us as one man to drive away these Wolves and Thieves and to eradicate these plants which our heavenly Father never planted 9. That though the Curates could instruct and justify their External Call yet such are their lies lightness by which they cause the people to erre the visible truth of their vile Perjury and Prophanity which they preach and practise that all serious observers may easily discover them to be inwardly ravening Wolves under the sheeps cloathing of an pretended external call of whom in conscience of our Lords command all ought and should beware 10. That whatever may be the difference in these things even amongst the faithful yet all must aggree and acknowledge that the violent pressing of such to hear who upon such probable grounds from a tender sense of conscience do only plead that Christian innocent most safe priviledge of a peaceable forbearance is not only contrare to that ample promise of Indulgence to tender consciences made and declared by the King from Breda before his return 1660. but is in effect to violent all conscience and the hight of oppression and rigor 11. That as the grounds laid down may and do sufficiently answer all objections so therefrom may be shortly cleared first that common and ordinary Sophism that hearing and observing the Ordinances is an indispensible Duty from which neither the wickedness nor frailty of the Minister doth loose But as it may be easily answered that this when acknowledged doth rather suppose then inferre the complexed lawfulness of hearing Curates as Ministers and that their Ministry is the Lords Ordinance which is plainly denyed so we are also to consider that such duties and performances are only acceptable unto the Lord specially in the matters of his Worship which are intirely sound and wholly agreeable unto his will truely done in spirit and altogether performed in truth Nam bo●um est ex omni causa hence it is that the prophanity and wickedness even of the Lords lawful Priests let be the Perjury and Profanity of wicked Intruders have not only caused the People to abhorre the offering of the Lord to the Priests heavy charge but evē the Lord himselfe to abhorre his sanctuary to account incense an abomination so that he cannot away with the calling of assemblies it is iniquity even the solemn meeting shall it then be accounted iniquity for to hate that which the Lord hates and withdraw from that which he hath forsaken Ought we not rather to distinguish a holy abhorring from a profane contempt though both of them proceed from the Curats sin and in the sense thereof rather wish for and withdraw with Jeremiah unto a cottage in the wilderness that there we may mourn for all these abominations surely were there no more in this matter but that Holines becomes the house of God for ever and men of clean hands and a pure lip ought to draw near and turn unto him it were sufficient to justify the Lords People who in drawing near to God cannot in conscience either regard or make use of the mouths and hands of these Apostates which are continually filled with lyes and violence as either sent by the Lord to them-ward or to be imployed by them to God-ward 2. From these grounds may be cleared that grand objection from our Lords command to the People of the Jewes Matth. 23. ver 2 3. saying The Scribes and Pharisees sit in Moses seat therefore whatsoever they bid yow observe that observe and do Whence some inferre that even such as without a title do usurp the office of teachers ought notwithstanding to be both heard and observed but it is answered 1. That it neither appeareth from the words nor yet from any other Record that the Scribes and Pharisees did by intrusion possess themselves of Moses chair but on the contrare as by Moses chair is only understood the Office of teaching resolving and judging according to Moses law to which although the Levites were appropriate yet is there is no such determination thereanent in the Word of God as can by any manner of inference reject the Scribes Pharisees as intruders so it is more presumable that seeing our Lord in that long Legend of evils woes pronounced against them doth not in the least charge them with Intrusion but rather acknowledge their Vocation by calling them the Builders they had thereto lawfully attained 2. As our Lords Words bear no command for the People to hear but only to observe and do what they heard rather supposing then

out her hands saying VVoe is me now for my soul is weary because of Murtherers 5. As we have observed the Tyranny and Illegali●● of the High Commission granted for executing these Ecclesiastick Acts and Edicts both in it's Constitution and Procedor so we do furder observe that whatever Novelties and Extravagancies the Commssion it self contain yet the Practises of the Court having no other Precedent in the Christian World save that of the Spanish Inquisition do far exceed them For 1. as persons are brought before them either by Seisure or summar Citation without any cause signified but to answer super inquirendis contrary to an express standing Law Iac. 6. Parl. 10. cap. 13. 1585. which was also enacted when the Kings Prerogative was fresh and in full vigor so at their Compearance they have neither Libel nor Accuser but are constrained instantly to make answer to whatsoever question the arbitriment of the Archprelat pleaseth to demand 2. As there is no time for advice permitted so neither are lawful Defences receaved or admitted but if any person do offer to propone any matter of that kind he is required first to take the Oath of Supremacy or some such Engagement or Subscription which they are assured he wil refuse Thus a Gentleman of the Name of Porte●field being conveened before them and questioned for not owning the Curate he answers that his not hearing the Curate could import no disaffection nor bring him under the compass of the Law because the Curate had calumniated him by such vile opprobries reproaches as were both scandalous in a Minister and just ground of resentment to any ingenuous Spirit as he was able to prove by sufficient witnesses This the Court having sustained as relevant and the Gentleman having adduced his witnesses and one of them being examined and clearly proving all further procedor is stopped and he required to take the Oath of Supremacy which he having refused they sentence him in a great Pecuniary Fine and confine his person far North to the Town of ●lgin 3. If any person conveened do clearly answer all their Questions Demands so that he cannot be in that manner reached then they require him in a most Arbitrary way either to take the Oath of Supremacy or some other subscription for obedience to Ecclesiastick Lawes or any other bond or security they please to require In which their Tyranny they are so inconsequent that they neither remember that Lawes are made to be Obeyed and not subscribed and that Obedience is secured by their own sanction and not by the Peoples handwriting nor that the main objection by which they thēselves do impugn the Covenant whereon the Declaration against it is expresly founded is that the same was taken by imposed upon the Subjects of this Kingdō against the sundamental laws liberties of the same which is not more fals if applied to these holy Covenants which were expresly founded both upon the Word of God the free consent of the body of the People most necessarly intended for the glory of God the defence of Religion Liberty which are the foundations of all foundamentals besides the accession of both Law Authority by which they were warranted then true and evident in order to the case in hand it being most certain that whatever may be the extent of the Peoples Surrender under any Constitution for the enforcing of their Obedience or Submission yet the liberty of Persuasion is so undoubtedly understood to be reserved that it cannot be abridged by any imposed Oath or Subscription without their own consent We know the Council hath both the power and is in use to take Bond for keeping the Peace but this is a practice so clearly warranted by Law and so antecedently sounded in reason and humanity upon just and probable presumptions to secure the Peace by bond which they might do by the persons imprisonment that the parity is alleaged with as litle reason as the practice controverted is voyd of equity Notwithstanding of all which there is but one course before that Commission-Court without mitigation either to Banish or Fine or Confine or both the persons refusing 4. If any do in his answers or demeanor offend or be discovered thereby in the least to be guilty they proceed to sentence without any breathing or intermission wherein they so litle observe the Warrant of their Power and Commission that they oftentimes exceed all the proportion either of Law or Reason For verifying whereof let but the instances subjoined be considered where we shall find persons 1. Stigmatized and Banished for not conforming which neither their first nor second Commission bearing only Power to ●ine Confine and Imprison nor the Laws whereupon they could proceed give warrant to do We know the first Commission that was printed was afterwards renewed with some ex●ension not printed but though some copies thereof in write were spread abroad with power to stigmatize and banish yet neither doth the Principal contain any such warrant nor can the extension therein made infer the same in any sort without admitting that the same Court consisting of many members constituent of the Secret Council might Proteus-like transfigure themselves into this form in a moment 2. We shal find men sentenced not only to Banishment but to Deportation and Slavery viz. to be carried to Barbadoes where being poor men and not able to redeem their Liberty they must undoubtedly be sold a punishment which not only the disproportion of their delinquencies but the whole tenor of our Laws and the undoubted Priviledge of Christianity doth reprobate and condemn These things duely considered and compared it will be more then evident that our Oppressions and Grievances by reason of this Court alone do far exceed all the pressures and injuries of that Spanish Inquisition whereupon the United Provinces have justified and approved their revolt from under the King of Spain to all Protestant States and Churches 6. As these Acts and Proclamations are very Wickedness so their Execution hath been only Rigor and Cruelty It were endless to enumerate all the distresses that have hereupon ensued upon particular persons and Families unto the imprisonment of many confinement of some deportation of others to remote Islands chasing of others to sore and anxious wanderings scattering of Families unto beggery Any who can conceave the Wickedness and Violence that did prompt the Prelats to the making of these Acts and Statutes the arbitrary Power of the High Commission by which they were enforced and the rage violence and rapine that attends Military Force by which they were and are executed may possibly conceave some part of these evils which lest the strangeness thereof do render altogether improbable to men unacquainted we shall here subjoin a few instances of many of the Procedors of the High Commission Court leaving these of Military Force unto a more proper place The Parish of An●rum had been in former times under the

and Inclinations of Persons Times and Places or the pretended conveniency of Civil Policy as to leave Doctrin and Worship thus Indifferent and arbitrarily determinable and variable according to these crooked and changable rules If Church Government must be Indifferent and thus arbitrarily determinable and Ambulatory because the Holy Scripturs do not Expressly affirme that Presbyterial Government is the Only Government which should be in the Christian Church and also Expressly declare that it is Unalterable to the worlds end and that the first Institution and Practice thereof by the Apostles and their Successors in the Ministry never was nor shall be Repealed why may not the Civil Magistrat or any other arrogating a power of Instituting or Altering Church Government or Officers by Parity of reason make many other Necessary and Practicall points of Faith which are not more Expressly declared by the Holy Scriptures to be Unalterable Truths then Presbyterial Government is though all be evident enough to be also Indifferent arbitrarily determinable mutable then farewel Infant-baptisme Womens receaving of the Lords Supper observation of the first day of the week for the Christian Sabbath yea farewel Law Testimony more sure Word of Prophecy whereunto we should go take heed for a new Rule of Faith Practice welcome Humane Prudence State-Policy Corrupt Changable Disposition of man pretended Necessity or Conveniency of State Time Place yea welcome all Doctrins Practices which though they were once positively prohibited can alleage that the Scripture doth not Expressly declare that they never were nor shall be repealed And where are we then In vain is the Law in vain is the pen of the Scribe and every one without transgression may do what seemeth good in his own eyes if only he can Temporize and offe●d not the Civil Magistrat by violation of his Arbitrary Institutions and Lawes in Church aff●i●s wherein he must be Supream O my soul come not int● the secrets of such Latitudinarian or rather in this Nullifidian Adiaphorists We would not be here mistaken as if we denyed to the Civil Magistrat any Power which the Holy Scriptures allow unto Him for as we assert his Office to be an Ordinance of God and his Person being lawfully therewith vested to be signally impressed with a special Character of Majestick Authority wherefore in a due Subordination to Him who is Lord over all He should be subjected to and obeyed So we chearfully grant that whereas the Heathen Magistrat because of his Morall incapacity to Exerce more power about Religion and Ecclesiastical affairs hath only a Power in Actu signa●o and ●us ad rem the Christian Magistrat hath Ius in re and in Actu Exercito may and should by his Lawes establish the true Religion within his dominions and command his Subjects to make publick profession thereof That by his Civil Sanction he may and should Ratify Ecclesiasticall Sentences aggreeable to the Word of God That anent these he may and should Exercise an Antecedent Discretive Iudgment whereby he may not adde an Implicit approbation That for Preaching and Propagation of the Gospel and for nursing of Piety and Learning he may and should provide Necessary and Convenient accommodation and encouragement as to Persons Places and Revenues That for his own Information and Advice he may call Occasionall Meetings of Church Officers and others to Confer and Debate matters before him That Pro r● nata he may Convocate Ecclesiasticall Synods to reason and conclude Church affairs according to the Scripture That for his own Information and for preventing of Outward Force and Inward Confusion he may be Present therein by Himself or his Delegats That by his Power he may and should Defend and Encourage the Church in the free and peaceable Possession of all her Intrinsecall Priviledges and all the Members thereof in the Profession and Practice of the same That by the same Authority he may and should repress Error Heresy Superstition Atheisme Blasphemy and Profanness and Punish the Authors and Spreaders thereof That in case of negligence he may Command all and even Ministers to per●orme their r●spective duties in general as necessity requireth And that for Civil transgressions he may Civilly puni●h Eccl●siastical Persons as well as other Subjects according to the Law of God and Righteous Lawes of the Land The Zealous discharge of all which we would thankfully acknowledg to God and Man as the Faithfull performance of that gracious Promise that Kings shall be the Churches nursing ●athe●s But if discontented herewith as if all this together with the Weighty affairs of the Common wealth were too little work for his Transcendent Power and Abilities and as if Jesus Christ had no Kingdom or Government or these were not distinct from the Kingdoms and Government of the World or though th●y were as if he were equally Head and Fountain of both He will needs a●bitrarily Institut or Alter the Species of Church Government Authorise Exauthorise or Restrain Church-Officers in the Exercise of the Power of Order or Jurisdiction in whole or in part as the Parliament and Councill have prohibited some Hundreds the whole Exercise of their Ministry and the High Commission which claimeth no power but what is solely and immediatly derived from the King hath deprived some from the Office interdicted Others the administration of the Lords Supper If he will Define Articles of Faith and prescribe what heads of Doctrine Ministers shall treat or not treat of in their Sermons as the King hath done in his printed Letter to the Bishop of York And thereupon Primarily Immediatly and Antecedently to any Judgment of the Church which is the Pillar of Truth and to which the Spirits of the Prophets are Subject Cognosce and Determine of Ministers Doctrine when the Church herself is willing and ready to try the Spirits And Criminally or Capitally punish them therefore under the pretence of Treason and Rebellion as several instances can be adduced against King and Councill in the series of our Church If he will Ordain particular Church Censurs to to be executed against particular persons for particular definite Ecclesiastical alleaged offences leaving nothing undone by Himself in person but the Execution of what he hath appointed As the Parliament hath appointed Suspension and Deprivation of Ministers for not observing the Bishops meetings and the King in his Commission to the High Commission hath appointed Excommunication whereas they may as well Immediatly Suspend Deprive and Excommunicat themselves as Appoint them to be executed in the manner specified in the said Act of Parliament and Commission If after the example of Antichristian or Pagan Nations he will Institut and Enjoin Needless Vain Superstitious Significant and Burdensome Rits in the Worship of God as most of the Imposed Ceremonies in the Lyturgy can be instructed be If he will arrogate the Sole Power of convocating Ecclesiastical Synods which is an Intrinsecall priviledg of the Church

consequents thereof are very observable which were thus Mr Sharp having formerly been intimately familiar with Mr Wood came to visite him under his Sickness whereunto Sharps Apostacy had no small accession thereafter did falsely spread a report by word writ that Mr Wood had reseiled from Presbyterial Government Whereof when Mr Wood was informed he was of new grievously affected and afflicted and thereupon for his own Vindication left this Testimony behind him But Mr Sharp finding himself thereby made a publlck lyar making lyes still his refuge pursueth Mr Wood being dead as well as alive with a new slander alleaging his Testimony to be Fictitious or Extorted from him when through distemper of his sickness he knew not what he did and thereupon caused summond the Witnesses the Writter and some other persons before the High Commission But the contrary of this was and is most Evident not only because this Testimony was written and subscribed a considerable number of dayes before his Death dureing which intervall as before he was so composed that he spake many gracious words about his own soul Ordered his Civil affairs and a famous Physician was not without hopes of his Recovery But also because hearing that some of his faithful Brethren Co-Presbyters were in the town he sent once again for them and before them and some other Ministers at other times purged himself of that unjust Imputation and did bear witness for Presbyterial Government more fully freely then is in the written Testimony some time thereafter of his own accord did call for the Writter there being none other present in the chamber at the beginning did indite and cause him writ the same as it now is without any Alteration as also in a Letter written some considerable time before inviting Mr Carstairs to come and visite him he had made mention of the Backsliding Tryalls and Sufferings of the times and expressed his desire to Live that he might give a more free Testimony to the Truth Notwithstanding all which Mr Sharp obstructing the reading of a Letter written by Mr Carstairs to the Chancelor containing and clearing the matter of fact persisted with great Attestations before the High Commission in his former false alleagance and Slandering both of the Dead and the Living and caused imprison the Writer and one of the witnesses and forced the other whom for his eminent Parts Holiness and Faithfulness he most pursued to a Retirement for his own safety What shall be given to Thee O Sharp Or what shall be done to Thee O false Tongue Sharp arrows of the Mighty and Coals of Juniper The Nationall Covenant OR The Confession of Faith of the Kirk of Scotland subscribed at first by the Kings Majesty and his Houshold in the yeare 1580. Thereafter by Persons of all rankes in the yeare 1581 By ordinance of the Lords of the Secret Councill and Acts of the general Assembly Subscribed againe by all sorts of Persons in the Yeare 1590 By a new Ordinance of Council at the desire of the General Assembly With a General Band for maintenance of the true Religion the Kings Person And now subscribed in the Year 1638. By Us Noblemen Barons Gentlemen Burgesses Ministers and Commons then under-subscribing Together with our resolution and promises for the causes after specified To maintaine the said true Religion and the Kings Majesty according to the Confession foresaid and Acts of Parliament And now upon the Supplication of the General Assembly to His Majesty's high Commissioner and the Lords of his Majesty's Honorable Privy Council subscribed again in the Year 1639. by Ordinance of Council and Act of General Assembly The Tenor whereof here followeth WE All and every one of Us underwritten Protest that after long and due Examination of our owne Consciences in matters of true false Religion We are now throughly resolved of the Truth by the Word and Spirit of God and therefore we believe with our hearts confess with our mouths subscribe with our hands and constantly affirme before God and the whole Word that this onely is the true Christian Faith and Religion pleasing God and bringing Salvation to man which now is by the mercy of God revealed to the world by the preaching of the blessed Evangel and receaved believed and defended by many and sundry notable Kirks and Realmes but chiefly by the Kirk of Scotland the Kings Majesty and three estates of this Realme as Gods eternall Truth and onely ground of our Salvation as more particularly is expressed in the Confession of our Faith stablished and publickly confirmed by sundry Acts of Parliament and now of a long time hath beene openly professed by the Kings Majesty and whole body of this Realme both in Burgh and Land To the which Confession and forme of Religion wee willingly agree in our consciences in all points as unto Gods undoubted Truth and Verity grounded onely upon his written Word And therefore we abhorre and detest all contrary Religion and Doctrine But chiefly all kinde of Papistry in generall and particular heads even as they are now damned and confuted by the Word of God and Kirk of Scotland but in special we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God upon the Kirk the civill Magistrate and conscience of men All his tyrannous lawes made upon indifferent things against our Christian liberty His erronious Doctrine against the sufficiency of the written Word the perfection of the Law the office of Christ and his blessed Evangel His corrupted Doctrine concerning originall sinne our naturall inability and rebellion to Gods Law our Justification by faith only our imperfect Sanctification and obedience to the Law the nature number and use of the Holy Sacraments His five bastard Sacraments with all his Rites Ceremonies and false Doctrine added to the ministration of the true Sacraments without the Word of God His cruell judgement against Infants departing without the Sacrament his absolute necessity of Baptisme his blasphemous opinion of Transubstantiation or reall presence of Christs body in the Elements and receiving of the same by the wicked or bodies of men His dispensations with solemne Oathes Perjuries and degrees of Mariage forbidden in the Word his cruelty against the innocent divorced his divellish Masse his blasphemous Priesthood his profane Sacrifice for the sinnes of the dead and the quick his Canonization of men calling upon Angels or Saints departed worshipping of Imagery Relicts and Crosses dedicating of Kirks Altars Dayes Vowes to creatures his Purgatory Prayers for the dead praying or speaking in a strange language with his Processions and blasphemous Letany and multitude of Advocates or Mediators his manifold Orders Auricular Confession his desperate and uncertaine Repentance his general and doubtsome Faith his satisfactions of men for their sinnes his Justification by works opus operatum works of Supererogation Merits Pardons Peregrinations and Stations his holy water baptising of Bells conjuring of Spirits crossing saning

that men should be found who deny and would subvert it in it's first principall and most immediate effects But if according hereunto any will subsume and prove that either by the Lord 's ordaining of powers or mens Surrendar and Submission thereto made mainly for Self-preservation the foresaid Right and Power was or could be revoked or renounced we shall most willingly quite the plea and prostitute our selves to all the violences that Tyranny can invent since in that case there could be no Injury 2. That as all Societies Governments and Lawes are appointed in a due Subordination to God and His superior Will and Law for His Glory and the Common Good of the People including the safety of every individual so if either this Subordination be notoriously infringed or these Ends intollerably perverted the common tie of both Society Government and Law is in so far dissolved Hence is it that a King or Rulers commanding things directly contrary to the Law of God may be and have been justly disobeyed and by fury or folly destroying or alienating the Kingdome may be and have been lawfully resisted These are conclusions which our greatest Adversaries cannot but admit and are not deducible from any other premisses Let us hear King Iames whose loyalty none can doubt in a speech to the Parliament in the year 1609. he saith a King degenerateth into a Tyrant when he leaveth to rule by Law much more when he beginneth to invade his Subjects persons rights and liberties to set up an arbitrary power impose unlawful Taxes raise forces make war upon his Subjects to pillage plunder wast and spoil his Kingdomes And lest his inconsequence be suspected as if notwithstanding all this he would have a Tyrant incontrolable it is upon the same grounds that in his answer to Cardinal Perron he justifyeth the Protestants in France their Defensive Arms Now how a discretive judgement in these cases both of unrighteous commands and wicked violence and specially in the later which is by far the more sensible doth necessarily remain with the People and in what maner the same is to be determined and cautioned so as neither to license disobedience against Authority nor create sedition in the Common-wealth is already fully cleared 3. That though all Soveraign Powers upon the supposition of these true and great ends and the presumption of reason and charity that the persons intrusted do in like manner really intend them be constituted indefinitly and therefore in appearance universally without restriction yet according to this known rule that such particulars as if expressed would not far more if they cannot be consented to are not understood to be comprised under a generall condescendence such exceptions and limitations as are indispensibly implyed and could not lawfully be expresly renounced do stand in full force Whereupon also both the Righteousness of God's judgements and the Lawfullness of the Peoples Resistance against mal-versing Powers are clearly and certainly founded 4. That not only the light of Nature and undenyable Reason together with the agreeable Practice of all Nations specially of our Ancestors do evidently clear these Principles proposed but also our own express Statutes declaring the reveal'd Word and Will of God to be the Superior Rule and Law and repealing all Acts repugnant thereto Iac. 6. Par. 1. chap. 3 4 8. and explaining such Acts as were generally made against unlawful Convocations and Leagues and Bonds among Subjects to be understood with this due Subordination and limitation Car. 1. Par. 1. c. 29. together with the King and Peoples Oaths of faithful Administration and Alleadgeance whereby the Coronation-Covenant and Contract specially that made with this King the very bond of the Kingdom is established and secured do undoubtedly infer beyond all contradiction that both our Government and Lawes are constituted and to be interpreted with subordination to the Law and Will of God and in order to these great Ends of their establishment 5. That though prevailing Factions have in all times endeavoured by their most excessive and boundless flatteries to exalt and extend the Powers to an equal degree of absoluteness in all Causes and over all Persons meerly for their own base ends and private advantages yet if any of these persons would seriously consider and would ingenuously declare their opinion in a particular application of the case to themselves what they would account lawfull for them to do either jointly or separately in case that they were injuriously and violently invaded to the destruction of their Lives or Fortunes or the subversion of their Families and dearest and nearest Concernments their resolution in this point would easily justify the practises of all such who esteeming the Glory of God and the maintenance of His Gospel infinitely preferable to all other Interests whatsoever do valiantly offer and expose themselves for the vindication thereof to the greatest hazards 6. That through the manifest and notorious Perversion of the great Ends of Society and Government the Bond thereof being dissolved the persons one or moe thus liberated therefrom do relapse into their primeve Liberty and Priviledge and accordingly as the similitude of their case and exigence of their cause doth require may upon the very same principles again join and associate for their better Defence Preservation as they did at first enter into Societies 7. That we being a Nation so solemnly and expresly engaged by Covenant unto God one with another for the advancing and promoving of these holy and important Ends therein contained there lyeth upon all and every one of us an indispensible duty by all possible means to promove the same not only in our own conscientious and exemplary walking and serious admonition and exhortation towards others but also in endeavouring in case of Defection a National Reformation and valiant vindication of the Glory of God and His Work and Cause against all incorrigible Apostates as we would not not by conniving at their sin be partakers of their Judgement and as we would by destroying the accursed from amongst us avert the imminent wrath of God from the whole Land and Nation Which position as we clearly before asserted both from the Profession and Practise of our first Reformers so that qualification in the Covenant of our endeavours in our places and callings is most agreeable thereto seeing the same doth plainly import that as every one is to confine himself to his own place and move in his own sphere while all in their respective capacities do harmoniously concurre in the same work and duty so if any in higher place and imployment do not only become remiss and forgetful of the Oath of God but according to the extent and influence of their power would seduce and corrupt their inferiors unto their Apostasy it is both their place to resist such wickedness and violence and their calling to endeavour either the Reformation or Removal of these who prove so contrary to and obstructive of the ends whereunto they are