ΑΝΑΛΥΣΙΣ.  
THE Losing of St. Peter's Bands; Setting forth The true Sense and Solution OF THE COVENANT In point of CONSCIENCE SO FAR As it relates to the Government of the Church by EPISCOPACY.  
By JOHN GAUDEN, D. D.  
Acts 16.26. The foundations of the Prison were shaken, the doors opened, and every one's bands were loosed.  
1 Tim. 1.5. Now the end of the commandment is charity, out of a pure heart, and a good conscience, and faith unfeigned.  
Non est conscientia sine scientia; nec pura esse potest, si sit caeca. Bern.  
LONDON, Printed by J. Best, for Andrew Crook, at the Green-Dragon in St. Paul's Churchyard. 1660.   

TO His honoured Friend Sir Laurence Brumfeild Kt. And Colonel in London.  
SIR,  
WEll knowing (as St. Bernard speaks) 
The tenderness of conscience.  how tender and delicate a thing Conscience is; how it is not to be baffled or deluded with any Sophistry; nor ravished or captivated by any violence and tyranny; not cajoled or trepanned by any Policy and hypocrisy; but (apart from all fraud or force) it is then most at its ease, freedom and tranquillity, when it hath most light and serenity to see its duty, also most liberty to act according to those rules of right Reason and Religion, which are not partial, flexible and mutable, but universal, fixed and eternal.  
§. 
The rules of Conscience.  I have here endeavoured to give you and others (upon your motion) that sober sense of the Covenant, whereof I believe it is only capable before God, before all good Christians, and in a man's own wel-informed conscience.  
§. Which must, and at last will judge of things in point of scruple or obligation, not by the occasion beginning them, or the power imposing them, or the passion clamoring, or the multitude applauding, or the success abetting, or the pertinacy maintaining them; Nor yet by the superstition of some men devoutly doting for a while upon that as a goddess or an Image fallen from heaven, when it may be (indeed) but the late invention of some cunning workmen, whose golden rings and earrings being melted in the furnace of Civil wars, may sometimes bring forth such a thing as the Authors and Abettors will needs vote to be their God.  
§. But the true light and medium of Conscience as to its judgement, practice, peace and perseverance, must be by those clear, pregnant and constant beams of right Reason, add true Religion, which shine in the brightness and stability of Divine and Humane laws, which are the solid pillars of Truth, the firm supports of duty, the sure bounds of obedience, and the safe repose of conscience.  
§. All other superstructures of fancy, policy and Interest, as hay, straw and stubble will perish; but those others will out last the last conflagrations which shall make a fiery trial of all men's thoughts, designs and actions both public and private, whether they be made up of popular and peevish dross, or of such piety, more precious than gold, which is both pure and permanent.  
§. In this great concern therefore of conscience, I must study to be void of all fear and flattery of men, 
Freedom from passion and prejudice in cases of conscience.  separate from all crowds of passions and prejudices, free from popular petitions, and the two Houses resolutions; from Scottish importunities and English compliances; not obnoxious to the Court or the Country, to the Assembly or the High-Commission, to Episcopal infirmities, or Presbyterian insolences; but as in the presence of God, and before his Tribunal, so serious, intent, upright and  shall I declare my judgement to you, to your City, to my Country, and to our most welcome King; to my reverend Fathers, and brethren of the Clergy, and to my dear Mother the Church of England, for whose sake nothing must seem hard, or too much to be done or suffered by me, or any of her Sons, since we have the great patterns, both of our late Sovereign, who suffered as a Martyr in her defence, and of our blessed Saviour, who was crucified for her redemption.  
§. As for my Brethren of the Church of Scotland, I confess I understand not their motions or mutations, because I think they once enjoyed the best constitutions of Episcopacy in the world; I have a Christian pity and charity for them; I leave them to that liberty which is the fruit not of the swords and passions of man, but of the Word and Spirit of God; which clearly unites Loyalty and Religion, Duty and Devotion, Reformation and Moderation, Order and counsel, eminency and harmony in one paternal, fraternal and filial unity of Bishops, Presbyters and People.  
§. As to the scruple or case of conscience then, with which you tell me, 
The shiness of some men's consciences as to Episcopacy.  many sober and honest men, are by their once taking the Covenant so scared from all complyings with any Church Government under any name of Bishops, or notion of Episcopacy, never so reform and regulated, that they fear by looking back to the primitive, Catholic and universal Government of this and all other ancient Churches, to be turned into pillars of Apostasy as Lot's wife, 
Answers obliqne.  was into a pillar of salt. And to prevent which sad Metamorphosis in City and Country, my Answer or Resolution in point of Conscience as to the Covenant, so far as it relates to Episcopacy is this.  
1. The Covenants defectiveness as to authority and law.  
First, I might shrewdly batter the Covenant, by urging the defectiveness of, and so the invalidity of any lawful, constant or complete authority in it, capable to bind the Subjects or People of England, either in the Court of conscience, or any other (Ecclesiastical or civil) Judicature; in which nothing can have any permanent bond or tye of Law (except God's Word) without the King's consent, no more than the vow of a servant, or son, a daughter or wife (in Moses Law) could bind them without, 
Numb. 30.2.  yea, against the declared consent of their Master, father or Husband, under whose protection they were.  
2 The violence of the times.  
Secondly, I might echo and retort upon the Covenant, the violence and noise of those times in which it was first hatched in England, and brought forth by the Midwifery of tumults and Armies, of engaged, yea enraged parties and factions, whose wrath and policies were not probbale to work the righteousness of God; nor did they seem good Angels, which troubled our waters to an healing, but evil ones sent in God's just anger amongst us to turn our waters into blood.  
3. The novelty of it as to our laws.  
Thirdly, I might further urge the novelty and partiality of the Covenant, as the English Laws and genius; that it was from a foreign influence and design first invented, then obtruded on this Church and State, contrary to our ancient Laws and constitutions both ecclesiastical and civil, to which King and People were bound, till by mutual consent they were altered; which was never yet done in the point of Episcopacy.  
4. The sad and tragic consequences of it  
Fourthly, It might seem odious to reflect upon this Covenant, as to the sad effects, and unblessed consequents, which like black shadows have attended its appearing and prevailing in England, and in Scotland too. What havocks followed in Church and State? what improsperities, disorders, contempts, confusions, wars, spoils, and bloodshed upon all estates and degrees; besides the contempt of Religion, the neglect of Sacraments, the expulsion of the Liturgy, and the aviling, no less than dividing of Ministers, who (instead of Okes and cedars of God, formerly frequent in this Church, I mean Divines of great gravity and excellent learning, worthy of double honour) everywhere shrunk and dwindled to Plebeian shrubs, and popular parasities, the pity of the more pious, and scorn of the more petulant sort of men.  
5. The bafling and annulling of it by counter engagements.  
Fifthly, Nor will I insist upon the baffling of the Covenant, before it was adult or many years old; how it was soon made Nehustan, and reduced to nothing, by counter and cross engagements, after it had served as one of the great rocks for the King's shipwreck, no less than the Churches and States; nor did the Covenant ever thrive after it was watered with the King's blood, wherein many men had an hand who had been zealous Covenanters, If it was so easily vacated in point of its express loyalty for the King's Preservation, I do not see how it should be so binding in the case of abjuring or extirpating of all Episcopacy, though reform and regulated as it ought to be.  
6. ●ts variating from, if not crossing former lawful Oaths of King and people.  
Sixthly, Wherein it is very considerable how the Covenant (if so interpreted) must needs grate sore upon, and pierce to the very quick those former lawful oaths, which had prepossessed the souls and consciences of most of us in England; not only of Subjects, as those of Allegiance and Supremacy, besides that of Ministerial, canonical obedience to our lawful superiors in Church and State; but even the conscience of the late King, as he was bound by his Oath at his Coronation to preserve the rights and franchises of the Church; which the King rather than break, as some men urged him, chose to die and lose all in this world; as he declared to many at the Isle of Wight; and to Mr. Marshal with others, at Newcastle; from which Oaths, as we know no absolution, so, nor can there be any superfetation of such a contradictory Vow and covenant without apparent perjury, which we presume the Covenant never intended, nor included; or if it did, it is therein of no bond or validity, as to any good man's conscience against previous lawful oaths, which must be kept.  
7, It threatens dangerous Schism.  
Seventhly, Besides, if the Covenant were designed, as wilfully exclusive and totally abjuring of all Episcopal order and Government in this Church of England, it must needs run us upon a great rock not only of Novelty but of Schism, and dash us both in opinion and practice against the judgement and custom of the Catholic Church, in all places and ages (till of later years) from the Apostles days, with whom we ought to keep communion in all things of so ancient tradition, and universal observation; nor may we so comply with a few reformed Churches of later days (whose want but not contempt of Bishops also the necessity of times, and distress of affairs put upon them, either by the policies of Princes, or the impatience and prejudice of people, or the covetousness and sacrilege of both may excuse, while they approve and venerate Episcopacy in others) yet with these we must not so comply, as to put a reproach, scandal, scruple or affront upon all other Christian Churches at this day in all the world; among whom, not one ever was of old, or is to this day in any Kingdom to be found without their Bishops, as derived by the succession of all times from the Apostles; nor is the abolishing of Episcopacy a small wall of partition newly set up to keep all Papists from due Reformation.  
8. The ●est sense and use of the Covenant.  
Eighthly, I might further add, how much more equal and ingenuous, loyal, and religious were it for all sober-meaning Covenanters to reduce and confine their consciences, as well as their Covenant, from such an extravagant, disloyal, unlawful, enormous, and Schismatical sense, to which some do wrest and torture it (in which it could neither be lawfully taken, nor can be kept with honesty, as against all Episcopacy) and rather to retire to that sober sense wherein alone it might lawfully be taken, if it had been imposed by due authority, or were spontaneously assumed, which sense can reach no further than those abusive excesses or defects of Church Government under Bishops, so far as they were really such, either by the inconvenience of the constitutions and customs in England, or at least as they appeared such to these Covenanters, as to the execution of that authority, through the faults or infirmities of some Bishops and their instruments, who possibly were not so worthy and good, or not so wise and discreet, as became Christian Bishops, or Ecclesiastical Governors of Christ's Church. But it is a most irreligious, as well as unreasonable (Ametry) transport, for men to covenant against all the right use of things that are good, because of the abuse incident to them, by men or times that may be evil.  
9 It's pretended authority-from examples in the O. Test.  
Ninethly, It were easy to levelly to the ground all those fair but fallacious pretences drawn to fortify the Covenant, from Scripture examples, wherein the Jews sometimes solemnly renewed their Covenant with God; But it was that express Covenant which God himself had first made with them in Horeb and Mount Sina, punctually prescribed by God to Moses, and by Moses (as their supreme Governor or King) imposed upon them; this they sometime renewed after they had broken it by their apostasy to false and strange gods: But blessed be God, this was not the case of the Church or people of England, nor was there any need of such covenanting, any more than there was any Moses, or Hezekiah, or Josiah, or any chief Governor commanding it: Nor (alas) was this Covenant any divine dictate or Sovereign prescription, but the petty composition of a few politic men, Subjects not Princes, and very mean Subjects too some of them, either as Lawyers or Ministers, a great part of whom I and others well knew to be no very great Clerks or Statesmen; and fit for a country Cure, than to contrive and compose Solemn Leagues and Covenants, to be imposed upon Churches and Kingdoms, (yea, and upon their Kings too) in whose Dominions were many thousands equals and Superiors to those Masters, whose heads rather than their hearts, and their State correspondencies more than their consciences brought forth this Covenant.  
10. No evangelical example of any such Covenant in any Christian Church of old.  
Lastly, I might truly allege against the novelty of the Covenant in the Church of England, that there is no precept or pattern for any such in all the New Testament, nor in all succeeding ages of the Christian Church; we never read nor heard of any covenanting Christians (until the Ligue saint in France) except those who in one baptism were sprinkled with the blood of Christ, and so entered into that covenant which God makes with us and we with him, in that holy laver of regeneration; this is the new and Evangelical covenant of all true Christians; this we break by wilful and presumptuous sins; this we renew by true repentance, and by worthy participation of the body and blood of Christ in the Sacrament of the Lords Supper.  
§. How vastly different from this sacred covenant, this late piece of policy more than piety is; and how little the true covenant of a Christian binds him by his Baptism or Repentance, or the Eucharist against all Episcopal Government, I leave to all sober-minded Christians to judge; since both the power of ordaining Ministers, and by them to consecrate and celebrate both Sacraments, was ever derived from and by Bishops of the Church, as the chief conservators, cisterns, and conduits of all Ecclesiastical Authority and Ministerial power from the very Apostles, the first Bishops of the Church, Acts 1. who had the same immediately from Christ, who was, and ever is the great Bishop and Pastor of our souls, to feed and rule his Church, not only by his Word and Spirit, but by such Shepherds and Rulers as he hath in all ages set over his flock; of which Bishops were ever esteemed the Angels, Precedents, or chief Fathers; whom utterly to destroy, and violently to extirpate out of this or any Christian Church, is not only to offer signal and intolerable injuries to the persons of such excellent Bishops as England lately had, and still may have, but further mightily to abate the honour of this whole Church, and its Ministry, by taking away all the rewards and encouragements of Learning and Religion; yea and to scandalise all Churches by abolishing such a venerable order and universal custom in the Church, as hath no origine but that of the Apostles, and looks very like an immediate institution of Christ, either preceptive and explicit, or  and exemplary. 
The just abatements of Covenanters heats and rigours.   
§. So that if this were the sense and intent of the Covenant-makers, and takers, to extirpate and abolish, not the abuses, but the very uses of all Episcopal Order and Government, the great Boanergesses who thunder out so much terror against Covenant-breaking, may do much more justice and execution if they turn the mouths of their canons against such Covenant-taking, which is better broken than kept in any unlawful sense, and best of all, when not at all taken, with any such intention, which is as presumptuous, as it was preposterous.  
§. These things being thus premised, are sufficient (as I conceive) to abate the edge and rigour of the Covenant, as to its antipathy against all Episcopacy, and to ravel that cable or bond of religious obligation, which some men do seem to twist and urge upon poor people's consciences in that point; when in good earnest, there is neither Law of God or man requiring, imposing or comprobating any such Covenant, by any National or Ecclesiastical authority; so that it appears (at best) to be but a matter of will worship, of humane and private invention, void of public and plenary injunction, esteemed by many but as a stratagem of State, a flag of faction, an engine framed on purpose to batter down Episcopacy, and the whole Church of England, in order to obtain the spoils of them; not to punish and amend the evil that might be in Episcopal Government, or in some Bishops and other Ministers, but to seize all their estates, and all the patrimony of the Church, to the great enriching of some sacrilegious Protestants, to the gratifying of some Presbyters envy and revenge, but most of all to the great joy and triumph of the Romish party and Jesuitick designs, which were thought by many wise men to have been, if not the Sires, yet the Sibs to that Covenant; that they might help to spread it as a snare in Mizpeh, thereby to catch and destroy the famousest Bishops, the most renowned Clergy, the best reformed and most flourishing Church in all the world.  
§. 
The best aspect of the Covenant considered in conscience.  But I will look upon this Covenant in the softest sense that can be made of it, as a voluntary Vow, or religious Bond which private men, and some part only of the Nation, spontaneously took upon themselves, in order to declare their sense of duty to God, the King, the Church, their Country, and the Reformed Religion, to make themselves more strictly sensible of the sacred and civil obligations respectively due to them, that so they might be more ready to discharge them in their places and callings by taking such a Covenant freely, not for fear of prison, plunder, sequestration, and the like wracks of men's souls; the terrors of which made many, if not most of the takers of the Covenant, to take it; and yet I believe not one fourth part of the people of England now living ever did take it in any sort; and very few but rigid Bigots and virulent spirits in any sense, against primitive, reformed, and regular Episcopacy, so reduced to an efficacious conjunction with Presbytery, as the most Reverend Primate of Armagh proposed in his Reduction of late, and so did the Lord Virulam long before in his considerations touching the Church of England, offered to King James in the beginning of his reign.  
§. In this aspect of the Covenant, 
Answers direct.  as a religious obligation, either newly made or renewed upon the foul of any that willingly and freely took it, and who thereby think themselves eternally obliged to fulfil the letter of it, or that sense they had of it as to the matter of Church-government by Episcopacy or Prelacy, which they fancied to have abjured and renounced, no less than Popery; my Answers and Solutions are these:  
1. What only can bind in it,  
First, They are not the bare words of the Covenant which as charms can bind any man's conscience, to or against any thing; but it is that force of Truth, Reason, Justice, Religion and Duty to God, or man, ourselves or others which morally and really obligeth men, either by God's general or particular precepts; which are as iron or admantine bands on every man's soul, to choose good and do it, to hate evil and eschew it, long before any of these withes or cords of man's combining and tying are put upon them, by themselves or others.  
2. Not the takers fancy or imposers.  
Secondly, Nor can any such Covenant bind any man in any conscientious bond, merely by the power of a man's own imagination, or by such a prejudice and presumption as he lists to form and take up against any thing, short of, or beyond the merit of it, either as good or evil.  
3. It cannot bind to the injury of others.  
Thirdly, No such Covenant can bind us to the injury of another's liberty, right, power, or lawful authority, private or public; and so not against that which is in the King and the Bishops, or in the major part of the Church or of the Country, or of any Parliament, which may look upon Bishops and Episcopacy with a far more propitious eye than those that beheld it only through the Presbyterian spectacles.  
4. It cannot bind either to evil, or from good.  
Fourthly, Such a Covenant can bind no man in conscience against any thing that is in its nature good, or that is not morally evil; for this were for man to bind himself and others beyond God's eternal bonds of righteousness: They are Covenants with Hell and Death which bind men either to what is evil and sinful in its nature, or from what is allowed of God as good and lawful, yea and may be necessary in its time and place; now there is no doubt, but there is much good in Episcopal order and government; much good was done by it to the Churches of Christ in the primitive and all times; much to this Church of England since the Reformation and before; the principles and proportions of order, subordination and government (which hold good in all other polities, and fraternities) cannot be evil in this of Episcopacy; It hath much of God in it, from Scriptural precepts and patterns in the Jewish Church, which the Christians followed in many things; It hath so much of Christ's example, and the Apostolic constitution, of the primitive use, of Ecclesiastical custom, of holy men's general approbation, and universal imitation, both here in England and elsewhere, that it were extreme folly, madness, profaneness and blasphemy to cry it down for evil, or to engage and covenant against it as such, when it hath in it so much good, and so attested by experience, to be beneficial for the well-being, yea almost for the complete and regular being of any Church, and none more than this of England, where people are not to be governed by their equals and inferiors, because they are in black coats.  
5. It cannot oblige to extirpate the use of what is good, because of any abuse.  
Fifthly, No man may vow or covenant, much less keep any such Covenant as he hath taken intentionally against the evil or corruption and abuse of any thing, so as to involve the good and usefulness of it, and to condemn that to destruction or extirpation with the other, as Abraham said to the Lord, God forbidden that the Judge of all the earth should destroy the righteous with the wicked; or cast the wheat with the chaff into inquenchable fire: No, a good conscience abhors confusion; it doth not take or do things by wholesale but by retail, weighs all in the balance of the Sanctuary, separates the precious from the vile; the superstructures of men, from the foundations of Christ and his Apostles, which stood firm for so many ages; it becomes the children of wisdom to justify her, by trying all things, and holding fast what is good.  
6. It obligeth not to abolish all that is good or christian mixed with Popery.  
Sixthly, As they that covenanted against Popery, cannot think they did abjure, or must abhor all those saving truths and duties of Christianity which are mixed with Popery; no more can they justly think because they covenanted against Prelacy, that is, against its pride, presumption, idleness, covetousness and tyranny, that therefore they are for ever engaged against the order, presidency and paternal authority of Episcopacy; men's malice and hatred may not go beyond the grave; if the abuses and disorders in Prelatic Government be dead and buried, true Episcopacy may yet have a blessed resurrection from corruption to incorruption, from dishonour to honour, which I hope and pray God will by the wisdom of the King and his Parliament effect.  
It cannot bind to any thing out of a man's lawful power.  
Seventhly, No man may lawfully vow and covenant, or accordingly act in any thing, which is not in his power and dispose, in his sphere and calling, beyond which bounds this Covenant permits no man to go; yea, it doth limit by these all his engagement and activity. Now certainly, the government of the Church of England, especially as established by Law, neither was nor is in any private men's power, be they never so many, either to alter, or innovate, or abolish and extirpate; This is only in the power of the King as Supreme, by the Law of God and the Land, to protect and preserve: Nor can it be changed but by his royal assent to the counsel and desire of the Two Houses of Parliament: Nor may any man never so much for Presbytery, or Independency, or Anarchy, as to his private opinion, either vow or covenant, or act overtly and violently, further than by humble petition or counsel against established and legal Episcopacy, no more than he may against Monarchy, because he prefers either Aristocracy or Democracy.  
It cannot bind against what may after appear good.  
Eightly, As no man could lawfully covenant against what he thinks to be good, or against what is less good than he desires and opines, but out of his calling and lawful power to effect; so, nor can any man in conscience be bound by any such Covenant (taken in a gross sense, or in general terms) against that which may upon second thoughts, or after-view, and better information appear to be good and useful to him; he is here bound not to keep his Covenant, in the latitude of his mistakes and presumptions, nor to act according to his prejudices and former supposals, but rather to retract his rashness and unadvisedness in taking it at first, and to act according to the present evidence of what is true, just, good, lawful and useful, even in Episcopacy, whereof he cannot but stand convinced, both by the principles of right reason, and the proportions of all Government, and by the experience of the defects, deformities and inconsistencies of all other models.  
§. It is now high time, after so many afflictions to learn righteousness and wisdom; and to discern between the faults of men or times; and the true nature of things; between good and bad Bishops; between pontifical Prelacy, and Paternal Episcopacy, which is that wherewith all sober men would be satisfied, and against which no Covenanter could in Reason or Religion, in piety or policy, in prudence or conscience be engaged.  
The duty of a cautious and conscientious Covenanter.  
Ninethly, The cautious and conscientious Covenanter therefore is now to take a calmer view and exacter measure of the Covenant than (perhaps) he did at the first offer and taking of it, which was in haste, and heat, in fear and fury; what than he greedily swallowed without chewing, he should now leisurely and soberly ruminate; for in lumps it will not easily digest or pass; he may better learn what there is of God or good in it by the still voice, wherein now the Lords mercy appears and speaks to this Church and Kingdom, than in those fires and earthquakes, which at first represented this Covenant to him with shining swords.  
§. He must now distinguish what may be in it of God, what of good and well-meaning-men, and what of evil or sinister designs, at least as to the event; in what is good he may lawfully persevere; what may by some be urged to evil, he is to avoid; what he did weakly or inconsiderately in the taking or pursuing of it, he is to repent of and retract, by keeping in the bounds of duty, allegiance and subjection to God and his Superiors in Church and State.  
10. The easy satisfaction of any conscientious Covenanter.  
Tenthly, and lastly, the most strict and severe Covenanter cannot but be satisfied and absolved in point of conscience, if first he hath and still doth in his place and calling seasonably advise, humbly petition, and lawfully endeavour to reform what is truly amiss in the Church Government by Bishops. Secondly, If he use the like means to restore and preserve, what he finds good and useful in Episcopacy. Thirdly, If he humbly submit to what the King in this point as Supreme shall see fit to establish in his Church; which is very probable to be such, as will much differ from the former way of Government, 
Reformed Episcopacy consistent with the Covenant.  as to any thing evil or inconvenient in it: Certainly, a little change realy to the better, much more an honest and ingenuous Reformation of Episcopacy, beyond the former excessive or defective either constitution or execution of it, will abundantly absolve the honest, yea and the very literal and complexive meaning of that Covenant; which may not be a bond of iniquity, or a snare and gin for schism and sedition to act by, to the dishonour of God, to the reproach of the Reformed Religion, to the scandal of foreign Churches, and to the ruin of these sometimes so famous and flourishing; which the King and every good Subject are bound in conscience to repair and restore, not only to, but (if it may be) beyond its pristine condition; wherein some things possibly were so amiss that it will be happy to have them either supplied as to the defects, or repressed as to the excesses, without any extirpation of what is holy and catholic, primitive and paternal, orderly, politic and prudent in Episcopacy; which Government duly fitted and fixed, comprehends beyond any, all the just interests of People and Presbyters, no less than of the Bishops and of the King.  
§. This Right, 
The duty and just dealing of an honest Conanter.  Justice and Duty then every conscientious Covenanter owes,  
1. To God, in approving, desiring, loving, and using what is good.  
2. To the King, as the chief Governor of the Church and State, enjoining things lawful and honest, though not the very best.  
3. To the Bishops and Fathers of the Church, who have been many of them most injuriously used many years, and aught in Justice to be recompensed.  
4. To all learned and sober Ministers, who have a long time been exposed to all manner of discouraging and dividing factions among themselves, and insolences from the people, for want of King and Bishop to govern, guide and protect them.  
5. He owes this love, moderation and charity to this Church, hereby to advance and settle the unity, peace and prosperity of it, which cannot be but in the way of Episcopacy duly constituted, and carefully executed.  
Lastly, he owes this care to his own soul, whose inward and eternal peace is not to be made up by passion, superstition or presumption, but by meekness of wisdom, justice, charity and discretion; as in all other things, so very much in this point of Episcopacy; so studiously then put into the Covenant toserve a prevalent interest, but no way in conscience to be now stretched against a right and regular Episcopacy, no more than Physic given to cure a disease, should like unmortified Quicksilver, be applied to kill the man.  
§. 
The sense which the prime authors of the Covenant gave of it.  This I know was the sense of the most learned men in the Assembly, and of those, who with myself had as much right to sit among them, as any others, but were not permitted, either by popular faction and tumult, or by other shufflings and reasons of State which took care to exclude or deter all the excellent Bishops of the Church, and the most able of Episcopal Divines, for fear there should have been any just plea for moderate Episcopacy, against the then Magistery of Presbytery. This I have oft heard Mr. Marshal and others affirm (who had a great hand in penning and promoting the Covenant) and they owned it to some foreign Divines, That the Covenant was leveled only at the (Despoticum, Tyrannicum, regimen) misgovernment not the Government of Episcopacy. This is at present the sense and hopes of the most learned and godly Presbyterians, whom I have lately spoken with in London and elsewhere; That if the ancient lapsed and decayed frame of Episcopal government were a little altered, it would satisfy the end and letter of the Covenant, which was not to destroy, but to build, and repair, not to consume all, but to use those materials which were good in that ancient, noble, and venerable fabric of Episcopacy.  
§. 
The speedy settling this Church in a Episcopacy.  Which I beseech God may by his Majesty's piety and wisdom be speedily and resolutely settled in its best constitution; wherein to take good counsel is Kingly and Christian; but to tarry till all Sects and sorts of people be agreed and satisfied, will be to expose his Royal Authority to undervaluings, and this Church to everlasting confusions.  
§. Nor doth there need much counsel to know, or courage for to do, what is here meet to be done, in order to satisfy the most, and I may say the best of all sorts in this Kingdom, both as to minds, manners, and estates. For his Majesty hath not a new Church to build, but an ancient and well-modelled one to restore: They are not foundations of faith or good manners, which are to be laid, but either some necessary reparations to be made in reference to such decays, as long time brings upon the best things under heaven; or such pinnacles be taken down as being much wasted with age, rather threaten than adorn the Church of Christ; whose dilapidations, after all the covenanting compliments and reformings have been ten times more in these last twenty years under the hands of bungling Reformers (who would needs do Church-work without the Master-builders, 
The ruins of this Church the last 20 years for want of Episcopacy.  Kings and Bishops) than they were for fourscore years since the Reformation in England, yea, or the first Four hundred years of the Church, in the midst of Persecution; when many godly Bishops were persecuted by Heathens and Heretics; but this Age is the first Parent of that Prodigy, wherein Orthodox and Reformed Christians, either Presbyters or People did persecute godly Bishops, (of the same Faith and Profession) yea, and Episcopacy itself, though never so regular and reform; which could not justly be the meaning of the Covenant; and if it were, it cannot thereby bind any man that took it, further than to repent of his rashness, and to act contrary to so injurious, irreligious, irrational and impolitic a sense. From which snare the Lord doth undoubtedly deliver every good man's conscience; for as God cannot tempt; so nor can any thing in his name tie or bind men to any thing that is a sin: They that under any such sinister notions and unjust ends lifted up one of their hands to the most high God, to profane his holy Name, had need bend both their knees and lift up both their hands to Heaven humbly to beg of God pardon for their folly, and grace to return to that duty which they own to God, to the King, to the Bishops, to this Church, to their Country, and to their Consciences.  
§. Thus (Sir,) 
Conclusion.  have I in two days finished my answer and Solutions, as to the bondage and scruple of the Covenant in the case of Episcopacy, wherein I have freely set down my most impartial sense and thoughts of it, being willing to reconcile it to Reason and Religion, as far as may be; beyond which it can have no just influence, power, or efficacy upon any man's conscience: Nor would I have it so accursed of God, (though as yet it hath been no Procurer of any great blessings to us in the Church) as to be made the Jesuitick wedge to keep us ever from closing with a right Episcopacy. Doubtless the sense of the Covenant hath lately quickened many men's consciences in their. Allegiance to the King, so as to bring him (as David) home with infinite joy and triumph; Nor do I despair but it may be applied so (as in Truth and Justice it ought) for the recovery and restauration of the Church of England to such an happy Order, Unity, and Government, as is most desired by all good Bishops, by all grave Presbyters, and by all gracious People, who have zeal according to knowledge, and are not like a Tailor's Goose very heavy and hot, but blind and dark; apt to scorch and oppress, then to enlighten and direct themselves or others.  
Farewell. June 12. 1660.  
FINIS.   

Books written by Dr. Gauden, and sold by Andrew Crook, at the green Dragon in St. Paul's Churchyard.  
1. HIeraspistes, A Defence for the Ministry and Ministers of the Church of England.  
2. Three Sermons preached on public occasions.  
3. Funerals made Cordials, in a Sermon preached at the Interment of the Corpse of Robert Richardo, Heir apparent to the Earldom of Warwick.  
4. A sermon preached at the Funeral of Dr. Ralph Brounrig Bishop of Excester (Decemb. 17. 1659.) with an account of his Life and Death.  
5. A Petitionary Remonstrance in the behalf of many thousand Ministers and Scholars.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive Medicastri, 'Slight healers of public hurts, set forth in a Sermon Preached in St. Paul's Church, London, before the right honourable Lord Mayor, Lord General, aldermans, Common-Council, & Companies of the honourable City of London, Febr. 28. 1659. being a day of Solemn thanksgiving unto God, for restoring the Secluded Members of Parliament to the house of Commons, (And for preserving the City) as a Door of Hope thereby opened to the fullness and freedom of future Parliaments: The most probable means under God for healing the Hurts, and recovering the health of these three British Kingdoms.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's great Demonstrations and Demands of Justice, Mercy and Humility, set forth in a Sermon preached before the Honourable House of Commons, at their Solemn Fast, before their first sitting, April 30. 1660.