A case of CONSCIENCE RESOLVED: CONCERNING Ministers meddling with State ●… ers in their SERMONS: AND How far they are obliged by the Covenant to interpose in the affairs of Civil Government.  
By J. D. Minister of the gospel.  

March 15,  
Imprimatur,  
Joseph Caryl.   
LONDON, Printed by R. L. for R. W. at the Star under S. Peters Church in Cornhill, 1649.   

A Case of CONSCIENCE resolved, Concerning Ministers meddling with Statematters in their Sermons, and how far they are obliged by the Covenant to interpose in the affairs of Civil Government.  
SIR:  
YOu have desired to know of me the reasons why I make it a scruple of conscience, to 〈◇〉 others on all sides have done hitherto, viz. to intendeddle with matters of State in my Sermons? I shall briefly let you 〈…〉 grounds of my scruple concerning this matter, and leaving them to your conscionable consideration, 〈◇〉 some impartial thoughts, which perhaps may case your of the scruples which you have on the other hand, for which you think it either unlawful for you, or 〈◇〉 pedient for your Flock, to leave intermeddling 〈◇〉 matters.  
Let 〈…〉 what we mean ●….  
As for myself, I conceive, State-matters to be all manner of councils, designs, Endeavours & Acting● which are undertaken or 〈…〉 by 〈…〉 that 〈…〉 of Authority, 〈…〉 to the outward Possessions, Rights, freedoms, privileges P●… ogatives, and Persons of men, as they are Members of an Commonwealth or worldly Kingdom. Concerning which matters, I think it not at all lawful for me to interpose my judgement in the pulpit, or to intermeddle towards the people, farther then the Apostle hath commanded, Rom 13. ver. 1. till 8. & 1 Tim. 2. 2. & Tit. 3. 1. And the reasons why, I conceive, it not lawful so to do, are these.  
First, I know no Law either of God or man obliging me to meddle with such matters, by interposing my judgement concerning them in the pupil: and if no Law either expressly commanding, or by a good inference warranting this intermeddling can be shewed; I understand not how it can be counted lawful for any so to do.  
Secondly, I find a Law both of 〈…〉 forbidding me to judge of matters which belong 〈◇〉 to me; or which particularly concern other men.  
The Law of God is this: Be not busy in other mens affairs, 1 Pet. 4. 15. And what have I to do to judge them that 〈◇〉 without? 1 Cor. 5. 12. And who art thou that judgest another mans servant? to his own Master 〈…〉 falleth, Rom. 14. 4. And judge not that he be not judged, Mat. 7. 1. Now when I reflect upon myself in reference unto these Laws; my conscience doth tell me that I am not called to manage the affairs of State; but that they belong to other men, & therefore that I ought not to be ●asie in them, and trouble my 〈◇〉 about them. And if I judge the Magistrates employment( 〈◇〉 Civill Magistrate) to be without the Church; I have scarce so much, sure I 〈◇〉 no more right then the Apostle Paul had to judge 〈◇〉 them: now he tells us, that lye had nothing to do to judge them, but that the judgement of those that are without the Church, God hath reserved unto him●●, 1. Cor. 5. 13. therefore it doth not appertain to me to meddle with them. But if as a Christian Magistrate, I take him to be with●● the Church, yet his employment, quatenus a Magistrate, is not mine, nor is he therein my servant, but Christs; and then the other rule doth take place, Who art thou that judgest another mans servant? now the Magistrate is undoubtedly Gods servant, Rom. 13. 4. therefore I must let him stand or fall to his own master, in matters of outward government, which God hath entrusted him and not me withall. And in case I do look upon him as a Brother, and his actions or designs as the affairs of a private 〈◇〉 then still the former rules do hold, and Christ 〈◇〉 forbid me to judge him in public, or to lay his faults open to any till I have dealt with him in privat●● and by degrees brought him 〈◇〉 the judicature of those who are his competent judges, Mat. 18. ●5. 〈◇〉 It is not lawful therefore for me, in my private way to condemn him, whether I look upon him as a bro●● or not and far less is it lawful to judge him in public, and make myself an Informer against him towards 〈◇〉 multitude, who are not his competent judges.  
Moreover, The Law of God in the fifth Commandement is, Honour thy father and mother, that thy dayes may be long in the land, which the Lord thy God 〈◇〉 the●. All Divines have understood this 〈◇〉 well of the respect due unto the Civill Magi●● as to 〈◇〉 parents: now to take upon us to judge and censure their actions, or to blast and blame 〈◇〉 proceedings in 〈◇〉 like before the multitude, directly or indirectly is ●●nifestly to dishonour them, and if this is ●●lawfull in a son to deal so with his parents, it is also unlawful in a Subject to deal so with his Magistrates.  
As for the laws of men in this matter 〈◇〉 need to mention any, for it is evident in all Nations, that to control the actions of the Civil Magistrate, and ●●traduce him in his proceedings, is a Crime punishable in Subjects by those that have power and are in Authority over them; with death, imprisonment, fines or banishment, according to the nature of the fact, and as the supreme Authority doth judge fit.  
Thirdly, the Nature of the Gospel whereunto I am appointed a Minister by Christ; is inconsistent with the care of those things where with I must intermeddle, if I should take upon me to judge of them. For 〈◇〉 Gospel is the Testimony of Jesus, to reveal him 〈…〉 and to invite al men from the cares & lusts 〈…〉 to enter into his Kingdom and rest; which is a Kingdom of Truth, & not of this World, whereof the Kingdoms 
John 18 36, 37.  are but lies & restless vanities: if then I account myself appointed to this employment by Christ; to mind the Mysteries of his Truth; and that wisdom which is of God, which none of the Princes of this World know, or as 
1 Cor. 2 7, 8.  Princes of this World care for: I ought not to apply myself to intermeddle in their affairs; and if I ought not to do this, I conceive, it is not lawful for me to jud 〈…〉 affairs in public, either to commend or condem 〈…〉 in the Pulpie. For Christ being ●●eated to 〈◇〉 his 
Luke 12. 13, 14  Authority, to cause 〈◇〉 Brother to divide the inheritance with the other; did refuse to do it, upon this ground because God had not app●●ted him a Judge, or a divider over men in 〈◇〉 matters: the Disciple is not above the Master, and if the Master had no right to meddle in small matters between man & man; what right have I to meddle in the greatest between State and State, or Rulers and Subjects when Christ called one of his Disciples to follow him, and he desired leave, first, to go and 
Matth. 8. 21, 22. Luke 9 60.  bury his Father; Christ bid him, let the dead 〈◇〉 their dead; but go thou( saith he) and Preach the kingdom of God. If then those that are called to preach the Kingdom of God ought to free their mindes from the cares, which through natural affection, and a kind of Civil Duty so nearly concern themselves and their kindred; how much more, ought they to be dis-interessed in matters of State, which at all do not concern them:  
The 〈◇〉 of a quiter contrary nature cannot be at 〈◇〉 rightly ●●tained in the same mind, they are like two opposite 〈◇〉 whom one can serve at the same time acc 〈…〉 at different times faithfully; therefore he that will be Christs servant and a faithful 〈…〉 his warfare; must not be entangled in the affairs of this life; otherwise he will not be able to please him, 〈◇〉 hath chosen him to be a soldier, 2 Tim. 2. 4. 〈…〉 the 〈◇〉 of State concern only this life and nothing else directly and principally.  
Fourthly, The intermeddling with State-matters in Sermons is contrary to the Rule of preaching; and to the 〈…〉 which ought to be maintain 〈…〉 of that Duty.  
The Rule of preaching is, if any man I speak 〈◇〉 him speak as the Oracles of God. 1. Pet. 〈◇〉. We are warranted to speak nothing,( if we speak in Gods name,) but that which is undeniably his Word nothing can beget faith and build up the soul unto 〈◇〉 in esse, 〈◇〉 the truth of God; if we speak other matters which the wisdom of earthly men or our own imaginations or passions dictate, we profane the Ordinance of God, and destroy the faith of the hearers. What is the chaff to the wheat? saith, the Lord, by the Prophet Jeremia●. 
Jer. 23. 28.  Our own words and dreams about temporal condemments are less worth then chaff, and the faith of professors cannot stand in the wisdom of men, but in the power of God. And because Jesus Christ is the wisdom 
1 Cor. 2. 5.  of God and the power of God, therefore in our preaching, we should determine to know nothing amongst our hearers, but Jesus Christ and him Crucified.  
The aim to be maintained in preaching is to persuade God only and not men; and not to please men or become their servants, but Gods alone, Gal. 1. 10. 〈◇〉 
1 Cor. a. 2.  intendeth to please men is no more the serve 〈…〉 Now when men set themselves to speak 〈…〉 ters in the Pulpit, their aim is either to please th●● agistrates by commending them to the people; or to show their dislike against their proceedings by reproving the same which doth tend to make the people ●●pleased with their Magistrates: now whether the design be the one, or the other, it is altogether unworthy of the Minister of the gospel; and a man cannot possibly mention the affairs of State in public, but it must be either way, and therefore he ought either way 〈◇〉.  
And whatsoever a mans aim may be in med 〈…〉 with State-matters, as he doth no service to God in it so he perverts the 〈◇〉 of the hearers, from the integrity and simplicity of the gospel to reflect upon and affect( with 〈◇〉 to worldly wisdom, the ways of a party: so 〈◇〉 State matters are continually carried by some plots in the hands of one party or other; and whosoever doth meddle with them, either to commend or discommend the proceedings, must be the servant of a party, and so forsakes the spiritual liberty and ●●rtiality wherein he ought to stand, and when 〈…〉 he ought to bring the mindes of his be 〈◇〉 that they may be willing to serve all men in love, for their spiritual edification, without prejudice for Christs sake. The interest of States-men and matters, change according to circumstances by which those that manage public affairs find their advantages; if the Minister of the gospel will oblige himself to meddle with these matters, he will be constrained either to say and un-say the same things, if he follow State principles( which is to 〈◇〉 did the truth of the gospel, for when men are swayed with 〈◇〉 considerations, they must needs make the 〈…〉 preaching, yea, yea, and nay, nay,( as 〈◇〉 and many do of 〈◇〉 if he will 〈◇〉 inflexible and not change his 〈◇〉 with the times, he will be engaged into occasions of 〈◇〉 and contro 〈…〉 with other for worldly matters as oft as they 〈…〉 which how inconvenient it is for a Minister of the gospel to do, and how prejudicial it it unto his profess●on, I leave you to judge.  
The scandals which are given against the gospel to those that are discerning, and perceive 〈…〉 in 〈…〉 for Interest 〈◇〉 very heinous and 〈◇〉 to the truth, and to the ministry thereof to discredit it for by this means natural men become Atheists, for thereupon they count all Religion nothing else but a cloak of hypocrisy: these practices stagger the weak also who are lead with blind zeal to be engaged in●… factions against their brethren, and to maintain divisions, which overthrow the Churches peace and unity, and thereby subtle Statesmen take advantages to lay snares before unwary Ministers who have more zeal then prudence, to entrap them and make use of them for their own ends, and then when they have made them their hackneys, and served their ●… rns out of them, they turn them away with neglect and contempt at the journeys end, because they deserve no better.  
Now I knowing these things to be the natural consequents of Ministers intermeddling with State-matters cannot think it lawful for me to come within the reach of these snares, and therefore must avoid the occasions thereof, and am willing to warn you of the same, whereof we see many examples before our eyes.  
These are the chief heads of Reasons 〈…〉 made me abstain from that way of preaching 〈…〉 have followed, and as I conceive, these ground 〈…〉 ch justify my way to be un-answerable, so I never could find any solidity in those pretences which are alleged for the contrary practise.  
For that which is pretended from Ezech. 3. 1 〈…〉 & 33. ver. 7. That Ministers are made Watchmen, to give warning to the wicked, to warn them from their wicked way; and to the righteous also, that they turn not from their righteousness, is not otherwise to be understood but in clear cases, wherein Gods Comm●… ment is manifestly transgressed, and to be directed immediately towards the persons themselves, who are transgressors, to make them sensible of the guilt & danger under which they stand. But in doubtful cases, wherein there is no clear word from Gods mouth, wherein the Magistr●… actions may be mis-interpreted; wherein he pretends to walk by a just Rule; wherein his secret aim and intention, by a jealousy of State, is rather condemned then his fact, and wherein he is not expressly dealt withall himself to convict his conscience concerning the iniquity of his proceedings to ●… stifie it, but is cried out upon before others, and censured before the multitude, who are not his competent judges,( which is the practise of those that in the pulpits have meddled & do meddle with State matters) I say in such cases, and in such a way of proceeding, no colour can be taken from the watch-office of Ezechiel to warrant it: for look upon the charge which he doth receive, & the way how he is to discharge it, and you will see that your practise is nothing like it. The charge is, That the Watchman should hear the word at Gods mouth, and give the house of Israel warning from God, ver. 17. This imp●… an express Commandement, and a clear transgression of the Commandement in those that are to be warned, and a peculiar mission from God to give the warning: The way how this warning is to be given to the wicked and to the righteous, is by a particular address, which the Watchman was to make as from God unto themselves immediately. If the Ministers that meddle with State-matters will observe these rules, far be it from me to condemn them; but if their arguing against the proceedings of those that are in places of Authority; hath nothing in it approaching unto this way, then I must be dispensed from following 〈…〉 it my duty to discover the irregul●●rity of it; by testifying against it. If men will make themselves through State jealousies and evil surmises 〈…〉 that ma●●nage public affairs, watch 〈…〉 they are divided among themselves for 〈◇〉 interests, for the advantage of one party to blast and discredit another, and then pretend that they discharge the Watch Office which is committed unto them, I shall leave them to answer it to the chief shepherd of the flock; for it becometh not me to judge another mans servants, farther then by putting them in mind of the commands of their Master, which are undeniably his known will.  
But from the contemplation of the Watch-mans Office over the souls of the stock, and their obligation to give an account thereof unto God: there is an objecti●● and doubt which may be raised, thus. But what if I 〈◇〉 my flock like to be ●ed away( by the example of those 
Heb 13. 17.  that are in authority, or the instigation of those that 〈◇〉 power) unto wicked and unjust courses, which are 〈◇〉 structive to the true Religion and the safe 〈…〉 shall I not warn them or the danger in 〈…〉 swer, yes, you are bound to fore warn them of the 〈◇〉 which you think they are like to fall into, it the thing be evident and clearly a transgression of Gods will, I say you are bound to fore-warn as well those that by their authority and power lead others out of the way, as those that are lead by them; thus 〈◇〉 of Idolatry and ●●pression, the Prophets did address themselves directly to the Rulers of the people; they shewed them 〈…〉 doubted Commandement of 〈◇〉 and their 〈…〉 ble practise opposite unto it, and 〈…〉 dently doth pervarx the truth of Religion and 〈◇〉 ger the safety of the State, the fact itself, and the unrighteousness thereof is to be laid open before all, from the Word of God, and all are to be warned of the dangerous con●●ences thereof, which may be done 〈◇〉 Thes●●; leaving the Hypo●●esis and particular application to every mans judgement, to discharge his conscience towards God therein, but now we have seen men that 〈◇〉 use those whom they would discredi●● before the multitude, not to meddle with them matter in 〈◇〉 with the Hypothesis of their own 〈…〉 conjectural appearances, charging faults suspiciously; and by way of insinuation, whereupon a strict examination none were to be found. He that insists upon the Hypothesis of a matter, to charge some body with the guilt thereof, doth evidently 〈◇〉 his aim is not so much to rectify the fault as to make him odious, whom he chargeth with it; but 〈◇〉 that 〈…〉 a matter doth not to inst●● and warn all men 〈…〉 duty, that they may look to their ways. The 〈◇〉 〈◇〉 did flatter, Court the King, and the Bishops in the 〈◇〉 heretofore, with reproaches and aspersions which they did cast upon the 〈◇〉 to 〈◇〉 odious, rather that they might be perfeciued then reformed, and since these Troubles it cannot be denied 〈◇〉 the popular Proachers have paid them home in 〈…〉 way, by courting the humours of the 〈…〉 against the King and his 〈◇〉 that 〈◇〉 also might be also persecuted then reformed: All which on both sides hath wrought nothing else 〈…〉 have brought 〈…〉 upon 〈…〉 the ways of 〈…〉 reformation. But if the Watchmen on both sides had handled matters in Thesi, and dea●● with those who were to be warned, to draw them from the error of their way, by the means of Gods counsel rather then for human designs, we might have 〈◇〉 preserved from the dangers into which they Have helped to bring us.  
There is another pretence taken to colour this practise from the commandements which the Apostle doth give to Timothy and Titus, Them that sin rebuk before all, 1. Tim. 5. 20. be instant in season, out of season, reprove, rebuk, exhort, &c. 2 Tim. 4. 2. and rebuk them sharply, &c. Titus 1. 13. and such like.  
But, I conceive, that all these directions are given to Pastors, only in reference to those that are immediately under their pastoral charge in clear Cases, wherein they are to deal with the parties themselves immediately: it is therefore a great mistake to apply them unto other persons who are not under their pastoral charge, and in cases which are mysteries of State, and not obvious to the cognizance of every one, and which are handled, nor before the parties themselves, but before others 〈◇〉 not capable to judge thereof, as the common multitude is. If we look to that which Christ did in this way of reproof towards the Scribes and Pharisees, Mat. 23. we shall see how these reproofs ought to be manag●● First, it may be observed that Christ came not to this sharpness with them till towards the latter end of his ministry, after that he had in all probability dealt oft-times with them in a milder way, to make them sensible of their duty: For it is said of him, that he did not 〈◇〉 the bruised reed, nor quench the smoking flax, 〈◇〉 did not strive, nor caused his voice to be heard in the streets, Mat. 12. 19, 20. whence we must conclude, that he never at first dealt with any man sharply, but gently always, but when he found these Scribes and Pharisees incorrigible, then lost the people might be seduced by their practices, he doth give them a necessary warning to preserve them from being perverted by the example of their leaders, and reproves the open faults of their leaders, in clear cases convincingly before them. Secondly, he doth it in such a way which is without all exception. For he doth not intend to discredit them in their places, or blast their authority towards the people, but establisheth it, commanding the people to hatken to them as they sit in Moses seat, ver. 2, 3. then he reproves them not behind their back to the people, but to their faces in the presence of the people. And lastly, he insists upon particular matters of fact, which were undeniable, wherein he not only discovers, their hypocrisy, to convince them of it, but shows them the Duty which ought to be done; and warns them of the judgement which is to come upon them if they neglect it. Now if the Ministers that meddle with State-affairs in the pulpit would observe this way and method, their practise would be free from all exceptions: for 〈◇〉 they can deal with those that manage public Affairs, to rectify that which they find opposite to Christianity, and amiss in them, first, by way of counsel in private; and if afterward finding that private admonitions profit not, but that they persevere in a course of State-hypocrisie, to endanger the salvation of others, whom they may seduce by their example from the sincerity of the holy profession: if( I say) in such a case without prejudice to their just authority, they can deal roundly and openly with them, to convince of the perverseness of their way, and to reclaim them from the errors thereof, this would not only be warrantable, 〈◇〉 commendable: but how far this is intended by any, I 〈◇〉 to you to judge; and to the conscience of those 〈◇〉 ●●ndle Statematters in their Sermons to determine between God and themselves.  
As for that which some say, that men must not be luke-warm Neutralists, but zealous in the Cause of God and for the public good. I answer it is so, but we must also take heed, that we mistake not the Cause of God, and that we make not our own partial aims and private Interests, that which we call God's Cause: 〈◇〉 God's Cause be stated as it relates to the Gospel of Christ, let it be handled in Thesi & ●●thesi, as it reflects upon the conscience of all men by 〈◇〉 manifestation of the 〈◇〉 and let no personal ●proaches, insimuations, reflections, and particular worldly matters, to asperse any body, be mixed with it; and let it be held forth with all spiritual fervency from the Word; and so let it be recommended to Gods blessing upon the hearts of the 〈◇〉 let us not call our own co●vements Gods 〈◇〉 mane passions raised upon jealousies or disconcernts, 〈◇〉 Do we not see evidently that no party doth count any thing a public good, but that which is for its own way? and that all its deal and strength is spent, nor so much to build up, to settle or advance any righteous constitutions in common? as to set up itself over the adverse party, and to cast down every thing which is not for its own interest this is evidently all the 〈◇〉 of these 〈◇〉, 〈◇〉 strive for power over others, and then 〈◇〉 mere will according to power, against all that are found or suspected to be opposites. And if not to be active in this way of partiality, or puffed up for the Interest of one against another, to have the rule, be counted to be a lukewarm Neutralist, I shall confess myself to be one of these, and yet I hope I shall never be found a Neutralist before God in his Cause, nor luke-warm towards the way of truth and peace, which is without Partiality and without hypocrisy.  
But above all this, there is yet one Scruple more which doth stick with you, which is, the tenor of the national Covenant, whereby you conceive you are solemnly obliged before God to advance the public ways of Reformation mentioned therein, as well towards the Church as towards the State: Now you say( and say well) that in case the tenor of it be made voided to bring a guilt upon the Nation, that you are bound in conscience to free yourself from that guilt, and as a Minister of God to warn others of that danger, and consequently to meddle with State-matters so far as this comes to.  
To this I say, that if you do this as a Minister of the Gospel ought to do, and not as a Minister of State-Affairs, you do that which is your duty. It is far from me to desire you or any man to be slacken in observing your Vows, and performing your Oath unto God; I shall rather, as bound in the same promise, strengthen your heart and hands in it: and to that effect I shall tell you how I find myself engaged in the Covenant. I took the Covenant as obliging myself unto God to perform the tenor thereof, and not unto men. I took it to prosecute the lawful ways of advancing Religion and righteousness, and Reformation and Peace, in Church and Commonwealth, and not to become ●●viceable to any one party against another. And lastly, I took it to advance these aims in this place, with a special reference and subordination to the 〈◇〉 rules, and fundamental aims of my profession in Christianity, and not otherways, and least these who desired me to join with them in prosecuting the tenor of the Covenant, might seem to impose their sense upon me in taking it, or might in time to come pretend to have me obliged, as it were by implicit faith, to follow then courses in observing it: I sent unto them before I took it, my sense of the Articles thereof in writing, containing a Declaration of the way which I thought myself bound to follow in keeping the same: which you shall see when ever you please, and according to this engagement, although all men should neglect and di●null the Covenant; yet by me it never shall be forsaken by Gods grace, but maintained and followed so long as I shall have abilities so to do.  
If then I should answer your scruple concerning your engagement, upon this account of meddling with Statematters in case the Covenant should be made voi●; I must refer you to the words of the Covenant itself, to let you see how far it doth oblige you to follow this way. The first, third, fifth, and sixth Articles do limit your endeavours to your power, place, casting, vocation, and interest, if I conceive then my proper place, calling, vocation and interest to be in the pulpit, none other but to speak the Oracles of God, and to meddle with nothing else directly but with the knowledge of Jesus Christ & him crucified, as in the Covenant of Grace he is offered unto us, by Repentance and Faith in his Name: and to mention nothing indirectly, but what is evidently opposite unto the tenor of some profitable truth belonging unto that matter: if( I say) this is so, then I may soon determine the bounds of my intermeddling, how far they should reach, and where to stop, for I am bound up by mine own promise, not to meddle further then a servant of Christ in the Gospel ought to do: so that I should make myself a transgressor of the Covenant if I should interpose my judgement in the pulpit further then either makes to led my heaters unto Christ, and to the observation of the Covenant of grace, which the Father doth make with us in him, or otherwise then is suitable to the Rules of edification towards all, without offence and partiality towards any. If then I should step beyond this line, and take upon me, through some insight in State designs, to play the 〈◇〉 toward the people, to sway their inclinations to some 〈…〉 for certain ends which Christ hath not bid me pro●●cute in his husbandry; I know not how I should be able to answer it unto mine own conscience in his presence: for my spirit would tel me that to play the buckster with the truth, to corrupt the Word of God, and not to handle it in sincerity, and as of God, is not the part of a faithful fervant of Christ: therefore as I would not have any to judge of me. I shall never takeupon me to judge of any mans secret intentions, in handling the Word, and mixing heterogeneal matters of public concernment with his Sermon: Every one shall answer to his own Master that which he hath done, be it good or evil, and the day which burneth as fire and is 〈◇〉 at hand, shall try his work whether it 〈◇〉 of combustible matter or not; I have enough to do to look to mine own feet, to while in an even path: and I desire that all my brethren who are engaged in the Covenant, may be careful to examine their own hearts and ways according to the rules heretofore mentioned; and if they consider constionably the property of their calling and place, & find that to discharge their duty in it, they must tell States-men their duty in private or in public, as well as others, and that with some reference to public matters of State; let them do it in Gods name freely, but let the manner of doing it be such as becometh the Gospel of Christ, and the Stewards of the Mysteries of God; that is, let all be done in love, let nothing be offered without a clear discovery of Gods will from the Word; and when worldly circumstances and matters of fact are mentioned, let no passion, no envy, no vain-glory appear, nor any thing be done with a murmuring and disputing affection, but let the spirit of meekness and compassion govern the whole carriage of the business, towards the restoring of those that are overtaken in a fault rather then to shane them, or give others any occasion to insult over them. With these cautions, if the Covenant doth bring any special engagement upon any mans conscience; to take notice of State-matters further then otherwise is incident to the ministerial function in an ordinary way: I suppose he may walk safely towards God and without offence towards men in matters of greatest scrupulosity.  
But for a further cleared of Scruples which may be incident in this kind, I shall put a Case, which in evil times before the witnesses be killed; faithful Ministers in their Warfare against the Beast, may and will be put unto. Let us then suppose, that it shall be made a crime worthy of death, to speak against any human constitutions, which Authority shall set up in Gods worship, although never so contrary to the express Word of God, as in the Bishops times some were made offenders for a word, and a pretence taken from any small thing which seemed to contradict Authority, was enough to out a man from his place whom they called a popular Preacher; not so much because the thing deserved outing; but because any occasion would serve to silence a powerful and faithful Minister. In such a case the question is, how far a conscionable Minister is bound to appear in opposition to the Sanctions of Authority?  
To this I shall answer, First, That in such a case where Gods Word is clearly opposite to the sanction of man in matters of his own worship, no man may with a good conscience be indifferent, connive, or seem to give way unto the establishment thereof willingly, for this would be a wilderness in Gods service?  
Secondly; no man can give an exact rule to another, what in such occasions, as may fall out in reference to his Flock, or against his adversaries he should do, to quit himself, and not betray the Truth, or the souls of his Flock unto the power of seduction, because circumstances are infinite, therefore men are to study general Rules; and must in particulars be left unto the directions of Gods Spirit; who doth oft times call forth his servants to the battle upon smaller occasions, to fight as effectually as upon greater ones, and in some men, the human imprudencies of their spiritual zeal, may be as useful in Gods way of ordering the same, as the greatest prudency of others.  
Thirdly, although a faithful Minister may neither connive nor show any compliance with that which 〈◇〉 knows to be clearly opposite to the will of God but must be zealously affencted and bent to stand out against it 〈◇〉 the sphere of his calling; yet he is not obliged either 〈◇〉 all times to set himself openly against it; or to appear in such a way of contradiction unto it, which may give the adversaries of the Gospel some advantages, which they lye in wait to take against him, from the manner of his opposition or contradiction: therefore it is lawful at all times, and in such cases very expedient to use Prudency, and by some spiritual Stratagems to defeat the enemies of their advantages: which may be done sometime by declining a direct and open co●● of that which is the act of Authority, and by 〈◇〉 another way of opposing the same, which may he as effectual and yet not liable to 〈◇〉 exception. For there are two ways of handling all matters of Doctrine and Practise, the one is Positive the other Negative: the Negative is to refu●● and contradict that which another doth assert or practise, condemning it as an error, or a fault. The Positive is to confirm and declare our own opinion as a Truth, and if this be done effectually in a matter wherein our assertion doth by a clear consequence make voided the error, or overthrow the practise of our adversary, it is no less profitable to bear witness to the Truth, then a direct reproving of 〈◇〉 by an express condemnation thereof: by this Method then, a faithful Minister may prudently decline a 〈◇〉 laid to entrap him if he should prefume to be so stout, as to contradict that which is expressly established, and yet may zealously and effectually discharge his Conscience, and preserve his flock from error by a Positive deliver●● of 〈◇〉 ●ruth, which being entertained from Gods Word, 〈◇〉 be 〈◇〉 to no exception: and yet destroy the error and discover the fault of those that abuse then Authority in all mens minds, although the consequence be not ●●presly made, or the thing to be condemned once name.  
Thus then in matters of State, which Authority may perhaps set a foot directly, in opposition to the Kingdom of Christ, to make men guilty that shal openly contradict it, zealous men may decline an open Contradiction, and by asserting strongly that matter of Religion or Worship, which is opposite in its nature to that matter of State which authority would settle, ●uit their conscience 〈◇〉 and without 〈…〉 which may not be professedly 〈…〉 yet 〈…〉 it in all mens minds, he that 〈…〉 of GOD, that the Lo 〈…〉 to GOD in 〈◇〉 duties, 〈…〉 mind him alone without any other thoughts, and that all professors are bound in conscience to intend this, as they desire to partake of his holinesse, and that the neglect of this duty is a forfeiture of that holinesse which God in his Covenant by the ordinance of that day doth offer to us, he( I say) that did strongly make out this to be a truth which cannot be controlled, did fully condemn and refute the Book of Sports on the Lords day, which was set up by Authority, although he never did once name it; and so in all other Cases, something may be done of like nature, when adversaries lye in wait to find occasions of making men offenders if they dare seem to be directly opposites to that which bears the name of Authority. Also the Thesis of a matter may be so fully handled, that the Hypothesis need not to be once name, but all men will be able to make the application thereof by themselves. The defensive postures in Fencing are easier and safer then the offensive, and he that is so well skilled therein, that his adversaries by assaulting him, ●… s nothing else but weariness to himself, and the spending of his strength in vain, will in the end have an easy conquest of him. And to cure diseases there are two ways, either by the strengthening of the vital spirits in the natural constitution of every one, or by the purging out of evil humours: if nature can be so well fortified by Cordials or Fomentations, as to vast our that which is noxious by itself, it is far better and safer then to use Purgations which always bring some tro●…, and weaken the spirits for 〈◇〉. Thus it is also with the best of reproofs and censures upon the mindes of natural men. Verbum 〈…〉 est. The Lord direct us w●… ly to walk in the light, and by the power of it to dispel the power of darkness, that we may shine without blame in the midst of a crooked and perverse generation: Let us pray for the spirit of promise, which will direct us in all Truth, and the God of Truth and Peace be with you: In him I shall rest,  
Your assured friend in Christ, 
 J. D.   

The Vow which J. D. hath made, and the Covenant which he doth enter into with God, in reference to the national Covenant of the Kingdoms. Sent to London from the Hague, the 11 / 21 of Decemb. 1643.  
THe tie of my conscience to the profession of the Gospel, whereby I am made a Subject of Jesus Christ the King of Kings, partaker of the privileges of the Kingdom of heaven, and a free Citizen of the spiritual Jerusalem, doth bind me to bear witness unto the Truth, to join my sell unto the professors thereof, and to subscribe my name unto the Lord, to serve under his Banner, for the preservation and enlargement of his Church till he receive all the Heathen for his inheritance, and the uttermost parts of the earth for his possession. Therefore, according to the nature of the ministerial function wherein God hath set me, and the Vows which I have formerly made to express my faithfulness towards him, and my blameless dealing free from partiality towards all men, and chiefly towards those of the household of faith: I conceive myself obliged to answer the call which is given me, whereby I am required to contribute help towards the public edification of the Church whereof I am a Member.  
I declare then in the presence of Almighty God, who shall judge the quick and the dead at the day of his glorious appearing, that I have no ends in this undertaking but these.  
First, to satisfy my conscience in the duties which I owe to Christ in his Kingdom amongst all, and 〈◇〉 Evangelicall Christians, and more particularly amongst those of my national Church.  
Secondly, to show my fidelity unto my lawful Sovereign, to the kingdoms, and to the peace of both in the profession of the Gospel. And  
Thirdly, to endeavour the edification of all my Evangelicall Brethren at home and abroad, who are distressed for want of mutual love and peaceable affections, and distracted by reason of uncharitable jealousies, passionate injuries, and injurious mistakes. Therefore my aim in this enterprise, is and shall be without all mixture of human respects, to procure so far as God shal enable me in the way of my spiritual calling, a remedy to these evils, and to this effect having renewed my Covenant, with Almighty God, and the Vows by which I am solemnly obliged to the Rules of my profession; I have answerably to the same lifted up my hand to heaven, and sworn to the most high God, as followeth.  
That in the ministry of the New Covenant of everlasting Life & Peace, which God hath graciously erected with mankind in Jesus Christ, and according to the analogy of Christian Faith clearly taught, and the rules of Christian duties expressly commanded in holy Scripture; and by the undoubted principles of sincere dealing, manifestly revealed in the conscience of every one, and useful for edification, and avoiding of offence in the communion of Saints: I shall sincerely, really and constantly, through the grace of God, endeavour to preserve every where, but more especially in the Church of Scotland, and to advance towards perfection in the Church of England, and Ireland, the Reformed Religion, in the free and public profession and practise of the Doctrine, Worship, Discipline and Government thereof, according to the Word of God, and the example of the best reformed Churches, and shall by the means aforesaid, furthermore endeavour as I shall find opportunity, to bring the Churches of God in the three Kingdoms to the nearest Conjunction and Uniformity that may be Evangelically obtained in Religion, confession of Faith, form of Church Government, Directory for Worship and Catechizings, that they and their posterity may as brethren live in unity of the spirit through the bond of peace, in faith and love amongst themselves, and correspond amiably with foreign Protestants, that the God of Peace, Love and Unity, may delight to dwell in the midst of them.  
That by the means aforesaid, I shall in like manner without worldly respects and respecting of persons, endeavour the rooting out of all plants which the heavenly Father hath not planted, and more particularly that I shall labour to extirpate all human usurped power over the Church of God & the consciences of men, tending to led them in a Lordly tyrannicall way to depend upon the will of man, by a blind credality and forced obedience in ma●●rs of Faith and Religious practise, whether it be called now Popery or prelacy, by the Titles of Arch-Bishops, Bishops, their Courts, chancellors, Commissaries, Deans and Chapters, Arch-Deacons, and such like ecclesiastical Officers, depending upon that Hierarchy, or by what name soever it may or shall be called hereafter. And that, in like manner, I shall labour to extirpate all Superstition and all Heresies condemned by the Primitive general councils of the true ancient Church, all schism, chiefly amongst Evangelicall Protestants who have cast off the papal Yoke, all profaneness, and whatsoever shall be found contrary to so and Doctrine, and the power of godliness, lest I partake of other mens sins, and be in danger to receive of their plagues, that the Lord may be one, and his name one, not only in the three Kingdoms, but in all the Kingdoms of the earth.  
That I shall by the means aforesaid, in the same sincerity, reality, and constancy, according to my calling, endeavour with my 〈◇〉 and life to preserve the rights and privileges of the Parliaments and the Liberties of the kingdoms which are fundamental and necessary for the conservation of the public State, and that I shall also preserve and defend with my estate and like, the Kings Majesties person & Authority to which I am bound by the Oath of Allegiance, as to the head of the public State in the preservation and defence of the true Religion and Liberties of the kingdoms, that the World may bear witness with my conscience of my loyalty, and that I have no thoughts or intentions to d●●nish his Majesties just power and greatness.  
That I shall with all faithfulness 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 Kingdoms from another, or making any Factions or Parties among the people, contrary to the tenor of the national League or Covenant, that they may be drawn from the error of their ways and brought to repentance, or otherwise to public trial, and receive condign punishment, as the degree of their offence shall require or deserve, or the supreme Judicatories of both Kingdoms respectively, or others having power from them to that effect shall judge convenient.  
And where as the happiness of a blessed Peace and Union between the Kingdoms, denied in former times to our progenitors, is by the good providence of God granted to us, and hath been lately concluded and settled by both Parliaments, I shall according to my place and interest endeavour that the Kingdoms may remain conjoined in a firm Peace and Union to all posterity, and that justice may be done upon the wilful opposers thereof, in manner expressed in the precedent Articles.  
I shall also according to my place and calling, in the common cause of Religion, Liberty, and Peace of the Kingdoms, assist & defend all those that enter into the National League and Covenant in the maintaining and pursuing thereof, & shall not suffer myself directly or indirectly by whatsoever combination, persuasion, or terror, to be withdrawn and divided from this blessed Union and Conjunction, whether to make defection to the contrary part, or to give myself to a detestable indifferency or neutrality in this Cause which somuch concerns the glory of God, the good of the Kingdoms, the honour of the King, and the wel-fare of all Evangelical Churches, which I shall labour to bring to a good correspondency and brotherly affection with the Churches of the Kingdoms, and one with another, and so all the dayes of my life, shall zealously and constantly contin●e against all opposition in this endeavour of public edification, peace and reconcilement of Protestants, not leaving off to promote more particularly the national Cause according to my power, against all Lets and Impediments whatsoever, and what I am not able to suppress or overcome by myself I shall reveal & make known that it may be timely prevented or removed. All which I shall do as in the sight of God.  
And least in the use of the foresaid means for the prosecuting of these endeavours, as well towards those of my Nation, as towards other Evangelicall Churches, I might either unadvisedly give, or others might colourably take offences and scandals at me, from whence inconveniencies in this work, as tares in a good field, may grow up, and choke the fruits thereof, for want of circumspection and care to determine the way and manner of proceeding, by necessary Rules tending to edification: therefore I shall faithfully endeavour to shape my course in all things conformable to the life of Jesus Christ the Captain of this Warfare, whose footsteps I am bound to follow, and whose life is the Rule of righteousness, and to speak more particularly of this, I shall order the ways of my proceedings by those Rules.  
I shal walk in the Light, doing all things openly; and being desirous to come to the Light, and approve my ways to the conscience of every one, I shal reject all hidden things of darkness, and the tricks of worldly wisdom.  
I shal not meddle out of my spiritual Calling with matters of State, nor suffer my ministerial gifts to serve Politicians for worldly ends.  
My way shall be wholly Evangelical, that is to say, fitted to prepare the minds of men to entertain the glad tidings of the Gospel of Peace. And to this effect;  
I shal seek out and propose the Counsels and means of Peace by the Truth, bearing witness thereunto, as it shal be revealed to me, and exhorting and persuading indifferently all to receive it.  
I shal not strive, nor cry, nor lift up my voice in the streets, that is to say, I shal not entertain the contentious custom of bitter railings, and confused disputings, by odious censuring and condemning of others, to lay open their faults; but rather study by loving admonitions to redress them.  
I shal not break the bruised Reed, nor quench the smoking Flax, that is to say, I shal bear with the weak and support the feeble, not pleasing myself, but condescending to things of low degree, befiting the capacity of the simplo and ignorant, I will labour to heal the breaches of their Spirit, and carry their burdens till God sand forth judgement unto victory.  
If I be wronged, I shall not intend revenge or require evil for evil, or give way to evil surmises, or make sinister reports of my evil willers known, but rather shall cover their faults, so far as may be without detriment to the public cause, and the necessary cleared of mine own innocency.  
In a word, I shall do nothing to another, which I would not have done in the like case unto myself, and what I would have done by others to myself, I shall first do it unto them.  
Lastly, I shall always be ready to go without the Camp, to bear the reproach, and partake of the cross of Jesus Christ.  
And because not only the Kingdoms but all Protestant Churches and Evangelical States, and every one that liveth therein, are guilty of many sins and provocations against God and his Son Jesus Christ, as is too manifest by the present distresses and dangers, the fruits thereof befalling to all, as well at home as abroad; Therefore I propose and declare before God my unfeigned desire to be humbled for my own sins, and for the sins of my Brethren in the Kingdoms, and in the Churches at home & abroad; especially that we have not all valued as we ought the inestimable benesit of the Gospel, that wee have not laboured for the purity and power thereof, and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of other sins and transgressions so much abounding amongst all. And my true and unfeigned purpose, desire and endeavour is for myself, and for all others under my power and charge both in public and in private, in all duties I owe to God and man, to amend my life and theirs, and to go before others in the example of a real Reformation, that the Lord may turn away his wrath and heavy indignation from all his people, and establish the Churches and the Kingdoms in Truth and Peace.  
And this Covenant and Vow I make in the presence of Almighty God, the searcher of all hearts, with a true intention to perform the same unblamably, as I shall answer at the great day, when the secrets of all hearts shall be disclosed. Most humbly beseeching the Lord to strengthen me and all those that enter into the like resolution by his holy Spirit for this end, and to bless all our desires and proceedings of this kind, with such success as may be deliverance and safety to his people, and encouragement to other Christian Churches, groaning under, or in danger of the Yoke of Antichristian Tyranny, to join in the same or like Association and Covenant, to the glory of God, the enlargement of the Kingdom of Jesus Christ, and the peace and tranquillity of all Christian Kingdoms and Common wealths. Am●n.  
I have said and subscribe myself, J. D.  
FINIS.