it may not the very Ligue de Saint in France and Oath et caetera in England though sinful in their matter be good Spurres and Directions in Christian-policy May not the same means used to corroborate impiety be lawfully and prudentially used to strengthen true Religion and Reformation Why may not Popish policy teach Protestants to combine by Covenant as Protestant piety and prudence did dictate to them a Confirmation in Religion by Chatechising Courses common to men are not to be condemned because used by wicked men to wicked ends None Sir do deny the Covenant made in Baptisme to be the only new evangelical Covenant tò all Christians broken by wilful and presumptuous sins and renewed by repentance and the participation of the Lords Supper But it seems unto me a strange transport of so grave and serious a Divine to oppose it unto the Solemn League and Covenant that piece of policy rather than piety Baptismal Covenant no bar to the Solemne League and Covenant as he is pleased to term it The inconsistency of them I must confess is not to me visible sure I am Baptismal Vows are no bar but may be provocations to Solemn covenanting to and with God Let the matter of this Covenant be exactly scanned and if it be in any one Article found repugnant to or different from the Covenant made in Baptism we will renounce the whole I hope it will not be denyed that Baptized Nations and Churches may in their publique and politique capacities renew and amplifie that Covenant which was made in Baptisme And truly Sir the Solemn League and Covenant seems to me so little to differ from our Baptismal Covenant that it is no hard matter to resolve it into those three grand Heads we are instructed were promised in our names when we were Baptized and then all the difference will be in this the Baptismal Covenant was personal and private this publique and politique But I pray let us note his specification of the difference he suggesteth and the Reasons of this inconsistency he urgeth which he supposeth to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying out 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 Baptisme or Repentance or the Eucharist against all Episcopal government I leave all sober-minded Christians to judge Truly Sir his universal particle All may make something look like a vast difference if we could but understand the species he would pitch upon as excepted by his discretive term but the uncertainty of the object is that we cannot but stumble at in all the conclusions of his suggested answers Methinks such an out-cry of vast difference should have been warranted by a clear antithesis Opposites cannot appear but by their opposition and yet he specifies no one Article different from our Baptismal Covenant but sophistically evades with an How little do Baptismerepentance or the Eucharist bind against all Episcopal government These may Sir very little binde against it and yet the Covenant and they be at no vast difference for the question is not how little the true Covenant in them agitated binds against all Episcopal government but how much it binds to any He is the first Divine I have found to plead our Baptisme as the bond of Canonical obedience and defence of Episcopacy I never did imagine Discipline and order to be the express positive condition of Baptisme and the Christian-Covenant thereby made qua Christian the only new Evangelical Covenant but especially this species of it Episcopacy I hope his jus divinum will be made as clear as the Doctrine of the Trinity whil'st it is and must be owned as the absolute condition of Baptisme and nerve of union with the Church Yet Sir give me leave to tell the Doctor if the late Hierarchy or Episcopacy of England which he seems to advance as the late honour of the Ministry and encouragement of Learning and Religion be as on an easie discussion it may be found to be of the pomps and vanities of this wicked world we are not only a little but very much bound against it for our God-fathers and God-mothers did promise in our behalf That we should forsake them as the Devil and all his works and then he may well imagine all sober-minded Christians must judge there is a vast difference between Baptisme and such Episcopacy and that he is acted with a strong zeal that will by our Baptisme binde unto it who yet declared it to be but a tradition and universal observation But he addes a reason to enforce it and that is Since both the power of ordaining Ministers and by them to consecrate and celebrate both Sacraments Of the power of ordination by Bishops was ever derived from and by Bishops of the Church as the chief Conservaters Cisterns and Conduits of all Ecclesiastical authority and Ministerial power from the very Apostles the first Bishops of the Church Acts 1 c. But Sir is it determined and agreed on without controversie that the power of ordination was ever derived by and from Bishops in his sence paternal Bishops above and distinct from Presbyters that so it must be concluded No ordination by Bishops no Minister no consecration or celebration of either Sacrament and so where these Conservators Conduits Cisterns were never laid or have been any way cut off Ecclesiastical authority and Ministerial power never came or is removed and quite gone for without doubt this water must run in its own Pipes Were it not for that subordination and dependance of ordinary Ministers Shepherds and Rulers unto and upon the Angels Presidents and chief Fathers of his Episcopal authority he at after noteth I should by his adjunct Chief have conceived that he would grant Some small Pipes had run from the Apostles times in union with Christ our chief Bishop and drived Ecclesiastical authority and Ministerial power in the vacancy of his Bishops which if he deny the Church of Rome will triumph in his Episcopal union with her but the Reformed Churches can give him little thanks for this Church annihilating Notion Again is it cleare that Episcopal and Apostolical Ministry is idem ordo the same kinde distinct from that of Pastors and Teachers it must be imagined so to be whil'st Bishops only as Bishops lay so much claim to the immediate succession of the Apostles That the Apostles had an Episcopacy we cannot deny for we reade of it in Acts 1. 20. Nor I think can it be reasonably denyed that the feeding-Ruling Elders at Ephesus were Bishops for so Saint Paul called them as consecrated by the Holy Ghost Acts 20. 28. and immediate successors to the Apostles yet it is not evident that they were all Angels Presidents and chief Fathers and such as set Timothy over them as their Bishop must needs deny them so to have been and then Sir some that wanted this paternal authority
ΑÎΑΛΗΨΙΣ OR Saint PETERS BONDS abide FOR RHETORICK Worketh no RELEASE Is evidenced in A serious and sober consideration of Dr. John Gauden's sence and solution of the Solemn League and Covenant SO FAR As it relates to the Government of the Church by Episcopacy By ZECH. CROFTON Josh 9. 19. VVe have sworne unto them by the Lord God of Israel now therefore we may not touch them London Printed for Ralph Smith at the Bible in Cornhill near the Royal Exchange 1660. TO THE HONOURED Sir LAWRENCE BROMFEILD Knight and Colonel in LONDON Honoured Sir YOU have been pleased in order to composure of our unhappy differences to suggest unto a grave and learned Divine a considerable case of conscience Relating to Church-Discipline viz. The consistency of Episcopacy with the Solemn League and Covenant and you have thereby produced his Resolution unto the loosing of Saint Peters Bonds as he is pleased to Entitle it You may Sir remember it is Solomons experienced Rule It is a snare or stumbling stone to devoure holy things Pro. 20. 2â— and after vows to make enquiry How to keep or retract them saith Mercer for that indeed many times the Resolution proveth more entangling than the Obligation I wish that this were not found the unhappy fate of Dr. Gawden his sence and solution of the Covenant in point of Episcopacy Truly Sir according to that little skill that I have in things of this nature this Resolution to your enquiry is so sadly shipwrackt on the uncertainty of the object in advertency of expression and imbecillity of answer and Argument those three Rocks that lay-way conscience-satisfaction that it cannot arrive at its desired haven but notwithstanding its Angelical voice will leave Saint Peter as fast fettered as it found him If Sir I may do it without offence I would make bold to discover it that some other attempt for Saint Peters rescue may be undertaken First Uncertain proposal of the object Sir there is not a greater danger to be shunned by a Casuist than a mistake or uncertain proposal of the object or Ratio formalis of the obligation scrupled and to be discharged whereby the scrupulous conscience doth easily start from the most pinching Conclusions that are put upon it and herein Sir if I mistake not the Dr. is very unhappy for he propounds the object or Ratio formalis of the Covenant under the general term Episcopacy the which he well knoweth is owned as an appellation common to all and every the Governours of the Church Acts 20. 28. who are in Scripture denominated Bishops and by good demonstration Bishop and Presbyter have been asserted to be synominous titles of Church-Officers and are found to have been so used in the Primitive times of the Church and Writings of the Fathers The true sence of Episcopacy consistent with the Covenant and in this sence the Episcopacy which he supposeth to be the object of the Covenant intends only the Government of the Church by the Ministers and Officers thereof who may and must in their several Assemblies ordinis causâ have a President or Moderator to Regulate and dispose all things which belong to order as in all policy to the Chair belongeth and if this be it he means by his Episcopacy Primitive Regular Reformed and paternal Episcopacy which I could easily imagine when I observe the Emphasis of his universal discretive All Episcopacy page 9. and elsewhere oftenmentioned and that in an opposition to some Episcopacy abjured and fit to be extirpated and that it is explained by the adjuncts Reformed and Regulated as it ought to be as page 8. and opposed to an Episcopacy the confessed Subject of abusive excesses and defects not only in the execution of its authority through the faults and 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 and Ecclesiastical Governours of Christs Church but also in the very inconveniency of its constitution and Customs in England p. 10. In both which he confesseth page 21. there needeth an honest and ingenuous Reformation of Episcopacy beyond the former excessive or defective constitution or execution of it And more particularly by that Explication which is annexed in page 14. The efficacious conjunction of it with Presbyterie according to the Reduction of the most reverend Primate of Armagh and the considerations of the Lord Verulam offered to King James if I say this be the Episcopacy he means I humbly conceive in his Book he doth sudare de nugis labour to little purpose for so farre is any intelligent Covenanter from looking on their looking back to the Primitive Catholick and Universal government of this or any other ancient Churches to endanger the turning of them into Pillars of Apostacy as Lots wife was into a Pillar of Salt that they judge an arrival at it to be their Zoar in their escape from Sodom and hereof he might have assured himself by what page 22. he professeth himself to know to have been the sence of the Learned men in the late Assemby of Divines and by Mr. Marshal's Declaration that the Covenant was levelled at the Despoticum Tyrannicum Regimen there are no Covenanters that know any thing of the true nature of Presbytery but they will embrace this Episcopacy as not only consistent with but the very complement of the Covenant as to that point and Article and will confess this is not only the honest but literal and complexive meaning of it and with him will condemn them for rigid Bigots and virulent spirits to be slighted not striven with who conceive themselves bound against such a Primitive Reformed and Regular Episcopacy under such a reduction as I conceive would prove the formal corruption of the Episcopacy covenanted against and I hope he will finde few very few such Covenanters in England But if Sir by Episcopacy he mean as I must confess I am jealous he doth that frame and fabrick by which the man of sin was made manifest did advance himself in the Temple of God The vulgar and late acceptation of Episcopacy repugnant to the Covenant above not only all his fellow Ministers or Bishops but even Magistrates all that were called God which was by his appearance and exaltation innovated into and obtruded on the Churches of God in these Nations on the fall of the Monks of Bangor and was so exercised that Anselm whom Laude succeeded as in place so in property and almost power did appear papa alterius mundi wherein Bishops as a species or kind of Ministers different and distinct from Presbyters and so Superior to them not only in point of Order but Office and Authority together with all that Hierarchy by which it was executed all which his terms do too plainly suggest when he speaks of the Episcopacy which England sometimes had was lately desproyed the legal Episcopacy pa. 19 an Episcopacy wherein the Bishops are distinct
from Presbyters pag. 21. arrogate unto themselves the sole power of Ordaining Ministers and to be the chief Conservators Cisterns and Conduits of Ecclesiastical authority and Ministerial power page 12. who have not only Precedency and Order but paternal authority page 18. and that not only over people but their Pastors who are by this antithesis fraternal with them and so fillial to the paternal power of the Bishops and make up the paternal fraternal and filial unity of Bishops Presbyters and people pa. 5. Nay in opposition to whom the ordinary Minister or Presbyter is divested of all power and degraded of all dignity among the people and the Bishop as dignified above him so distinguished from him by his Lawn sleeves which is plainly suggested when he tells us The people of England are not to be governed by their equals and inferiors because they are in black Coats page 17. All these expressions with many of the like nature do seem to set up and point out such an Episcopacy as is not Primitive and Regular And I say if this be the meaning of his Episcopacy as the word in the vulgar acceptation by the too long appropriation of it to such an unjust and Anti-christian frame of Government may be understood Truly Sir then I must be free to tell him the sence and very Letter of the Covenant is clear against it and binds the taker in terminis to the extirpation of Prelacy that is to say the Government by Arch-Bishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Arch-Deacons and all other Ecclesiastical Officers depending on that Hierarchy So that it is the thing not its abuse the subject not its adjuncts the Fabrick not its defects and excesses is covenanted against nor will the Covenant be accomplished or the conscience be satisfied by the removal of the pride presumption dulnesse covetousnesse and tyranny of Bishops whilst the preheminence prerogative paternal power and juridical authority assumed by them as distinct from and above all other Ministers of the Gospel as the only immediate Successours of the Apostles and enforced by their High Commission and starchamher with other imperial Courts Officers and proceedings are continued and established nor must he think by his Sophistical comparison to deceive and delude the conscience telling us page 17 18. That they that Covenanted against Popery cannot think they did abjure or must abhorre all those saving truths and duties of Christianity which are mixed with Popery for whatsoever is formal popery though it be an English Masse or Altar that all that though only that must be abhorred and I conceive it yet remains to be proved that the paternal authority of Episcopacy is a saving truth or Christian duty or not of the formality of prelacy and that government covenanted against It is no hard case of conscience to resolve whether a man may use the good and substantial materials of a destroyed Fabrick but I conceive it an high fallacy from thence to impose the very form resolved against You see Sir at what uncertainty we are left whilst the object of the obligation is propounded under a general term whose proper primitive and genuine signification suggests one thing and the vulgar and long-used acceptation suggests another and our resolution is darkned by the multitude of expressions concluding sometimes one and sometimes the other thing which of these shall a conscientious Covenanter embrace You cannot Sir but know the work of a Casuist is to be full and clear in the discovery of the Ratio formalis thing or matter concerning which the conscience conceiveth it self obliged and that it is a great unhappiness in an Interpreter and much greater in a Casuist to resolve obscura per obscuriora But Sir that I may testifie my willingness to understand him and cement what in me lieth the sad differences in the Church Shall I intreat you will please to provoke the Dr. and his Anti-covenant brethren such as seem to advance and promote an Episcopacy scrupled by Covenanters to speak out and clearly to declare whether they will admit the removal of the Government by Arch-Bishops and that late Hierarchy which he concludes page 18 is dead and must rise in another quality and according to what is suggested in the Reduction by him urged consent to the establishment of Congregational Classical Provincial and National Assembâ—ies oâ— Synods of Church-Officers Presbytarial Episcopacy admitted Communi concilio Presbyterorâ—m to debate and determine the affairs of the Church and exercise all Acts of discipline and Ecclesiastick power In each of which if there be Ignatius his Angel Tertullian his Summus sacerdos or Armagh's Bishop or Super-intendent for order-sake to call Assemblies propound questions gather suffrages require Order and composure in audience and debate pronounce sentence and sign Decrees and to be fixed in that place enjoying all the dignities thereto belonging and to be distinguished by some special denomination from his Chorepiscopi or Colleagues they shall not only enjoy my consent who I hope make conscience of the Covenant but also endeavour which I think will not much need that all the Covenanted Ministers may joyne with them in a Petition to His Majesty that by a Synod by His Majesties Authority called it may be speedily consulted and concluded on under which I doubt not but the Peace of the Church will be preserved and power truth and godliness promoted But if nothing will serve them but Bishops distinct in Office from Presbyters and exercising over them a paternal authority appropriating to themselves the power of ordaining Ministers Domineering Prelacy refused and the succession ro the Apostles and the Jurisdiction before noted we must intreat him to produce those clear pregnant and constant beams of right reason and true Religion which shineth in the brightness and stability of Divine and Humane Laws which may be the pillars of this truth firm supports of duty sure bounds of obedience and safe repose of conscience in this point greatly darkned by the many disputes of Bishops and Presbyters Papists and Protestants nay by the positive assertions of both Papists and Protestant Divines and determinations of Schoolmen who have concluded Bishops and Presbyters to be Ministers ejusdem ordinis equal in Office and authority and in this very case of government all which his very Reduction proposed doth not obscurely suggest Sir the conscience is by him confessed to be more tender than to be deluded with Sophistry or silenced by a pretence of Regulation and Moderation which intends no other save a Reduction of Episcopacy to its pristine and corrupt estate not unto Presbytery Thus Sir I have noted the first Rock and the Doctor 's unhappy dashing against it which must needs render ineffectual whatever he after writeth The inadvertency of his expressions will appear no less evident Inadvertency of expression than his ambiguous state of the Scruple and its resolution if we either observe its fierceness or falsehood The
not the very best 3. To pity the Bishops and Fathers of the Church who have been there too injurious or injuriously used and pull down all proud Prelates and paternal authoritie over Presbyters which abuse their brethren and debase their Ministry because in a black Coat 4. To encourage Ministers and endeavour the rescue of them from dividing factions and popular insolencies which have befaln them for want of the King and Ecclesiastical order but may be enjoyed without a Bishop advanced in power above his Brethren 5. Love to the Church in endeavouring its unity peace and prosperity in the ruine of Prelacy and establishment of an Episcopacy and over-sight duely constituted and carefully executed 6. Care to his own soul inward and eternal peace not to be couzened by glosses courted by Rhetorical flourishes nor cudgelled out of his Covenant by most bitter sufferings but to cleave unto it with care constancy and diligence and take heed of all sophistical solutions and subtle reconciliations which endeavour to baffle the Covenant and break in pieces the very power of all Religious bonds Sir Knowing how under and dclicate a thing Conscience is yet fearing it might be baftled and deluded by Sophistry and scovered I have presumed to surveigh your Doctors Solution of the Covenant and give an account of my apprehensions of it Covenant-breaking is so direful a God-provoking sin that I tremble to think of Englands least tendencie to it whatever men fancie to themselves of the Covenant being the Rock of his late Majesties shipwrark it is visible that the violation of it hath been the destruâ—â—ion of our late Ilsurpers who laid i aside that they might leap into their Chair oâ— State and it cannot be denied to have beene the chief and only means of his Majesties most just and honourable Restitution and an adherencie to it I doubt not will prove the establishment of his Royal Throne I cannot therefore but be grieved to finde contempt poured on the Covenant not only by the vulgar but such whose ranck and gravity should make them more sensible of the weight and worth of an Oath When Sir your Doctors Solution came first into my hands the Speech of Julian Cardinal of Saint Angelo concerning the League of uladislaus King of Hungary with Amurath the Turk came into my memory and one observation seems too much alike unto it I pray you pardon the comparison the pretended principle of the one was Zeale for the Church History of the Turks p. 290 291 292. and love of Religion and so of the other the scope of the one was to discharge the Oath and so of the other the method of the one was to absolve by colour and pretence of binding under the Oath so of the other the Arguments of the one were defect of authority from Gods Vicar on earth consent of Confederates contrariety to former Covenants exclusion of greater good exposal to reproach and scandal rashnesse and unadvisednesse in making and the like and such are the arguments of the other the one was by a man of eminencie and esteeme and engaged in the same Oath so is the other such is Sir the agreement in every point that it would much better have become a Jesuite or Popish Cardinal than a Protestant Doctor I cannot but pray they may not agree in their intended end the breach of the Covenant lest God make them agree in the miserable effect the losse of the Christian Cause ruine of King and people and their perpetual infamy I shall Sir trouble you no longer save to tell you this answer was dispatched in two days and had waited on you much sooner but that I hoped some more eminent and able pen would have pleaded the Cause of the Covenant and matched the Doctor suitably to himself such as it is you now have it I desire it may be weighed in the ballance of Reason and Religion without respect unto the person who by his meannesse and many calumnies which yet he weareth as his crown is obnoxious to no little prejudice but if he prove a Taylors Goose hot and heavie but blinde and dark will be contented to wear the Cap whilst resolved to approve himself no lesse zealous in the Religious than he hath appeared in the Political or Civil part of the Solemne League and Covenant and make it his care to give God the things that are Gods as Caesar the things that are Caesars July 8 th 1660 SIR Farewell be faithful
before it will puzzle me to charge him with iniquity for so doing Thirdly No man can in conscience be bound by any such Covenant against that which may upon second thoughts and after-view He that sweareth to his own hurt is bound and better information appear to be good and useful to him he is here bound not to keep his Coveuant in the latitude of his mistakes and presumptions nor to act according to his prejudices and former supposals but rather to retract his rashnesse and unadvisednesse in taking it at first and to act according to his present evidence of what is true just good lawful and useful even in Episcopacy c. Truly Sir this is to me such strange divinity that I cannot but wonder D. D. should be attendant on the assertor of it I am sure if it be admitted one reason produced by no mean Casuist to defend the Obligation of an Oath extorted by fear Sander de Juram Lect. 4. Sect 15. must fall to the ground Elegit id quod tunc visum est sibi melius he chose that which he then conceived to be the best but according to our Casuist he might on an after-view discern hurtful and so retract How happy and cheering would such a resolution as this have been unto Jephtah in his anguish and out-cry I have opened my mouth unto the Lord and cannot go back Why man can you not on second thoughts and an afterview see the goodness and usefulness of your daughter Retract the rashnesse and unadvisednesse of thy vow and act according to thy present evidence Nay how advantagious had this resolution been to Israel when Joshuah and the Princes preserved the Gibeonites to be pricks in the eyes and thornes in the side of Israel To what end do they plead We have sworne unto them by the Lord now therefore we may not touch them Why must they needs act to the latitude of their presumptions and mistakes could they not on second thoughts and an after-view discover their craft and discern them to be of the people commanded by God to be destroyed dangerous to disturb their peace and divert them from their Religion How sad was the fate of the sons of Saul in the want of such a solution as this which might have saved them all from hanging for the Scripture witnesseth That Saul slew the Gibeonites in his zeale to the children of Israel and Judah 2 Sam. 21. 2. Without doubt on second thoughts and an after-view of the good which might ensue on the violation of that Covenant caught by fraude I hope our Prelates will take care in the next Impression of the Common-Prayer-Book to make the words in Psalm 15. ver 5. conform to Psalm 105. vers 28. it is but the expunction of a Negative particle and for disobedient we reade obedient and for repenteth not we reade repenteth and so the Character of a man for heaven shall be conform to our Casuists resolution and Scripture-Text He that sweareth to his own hurt and repenteth I cannot but commend the correction of this verse to the Drs. care for as it is now read it is not only different from the Original but also dissonant to his doctrine whilst it is read in the Old Common-Prayer-Book He that sweareth to his neighbour and disappointeth him not though it were to his own hindrance Thus Sir I have tryed the strength of the Drs. Arguments and find in them very little force to rectifie conscience release St. Peter and reconcile the Covenant with Episcopacy Truly Sir were Episcopacy in it self never so good yet it must appear necessary before it break through the bond of the Covenant It is now indeed high time to learn righteousness and wisdom the which works not more in any thing than a conscientious cleaving to the Covenant and paying the vows made to God in the day of affliction I freely consent with him that the cautious and conscientious covenanter take a calmer view and exacter measure than perhaps he did at the first But methinks he should not leave them to rules of so great latitude that will not only discharge the Covenant but all Sacred Religiousties What Oaths can bind if words are of no force or but wit hs and cords his own imagination of no influence no good may be excluded or involved and second thoughts discovering usefulness will discharge it where shall be the certainty of humane contracts or force of Religious bonds if these principles be admitted who shall ever scruple to make or care to keep a Covenant if other mens interpretations must direct it and our own retraction on sence of rashness may discharge it If Sir these propositions be the Doctors props for Episcopacy it will appear too prophane for pious men to meddle with Sir I doubt not but he and all men shall find every conscientious Covenanter enjoy the comfort of his accomplished oath when in his place he hath seasonably advised humbly petitioned and lawfully endeavoured to remove Englands old Hierarchy and to restore such an Episcopacy to be exercised by the Officers of the Church in Common and good order as is neâ—â—st the Scripture primitive practice and perswasion of sober grave pious and learnâ—â— men such as was the late Primate of Armagh but if either His Most Sacred Majesty or any other in authority fail in the exercise of their capacity as he seems to hope to effect the ends of the Covenant I hope it shall be no offence to mourn for their iniquity and the iniquity of the Land nor will it be inconsistent to that humble submission active or passive I confess we all owe unto His Most Sacred Majesty whatever shall be the establishment in the Church though never so corrupt yet whilst consistent with salvation though it may occasion to me suffering and a suspence of my Ministry by Gods grace it shall not effect in me or such on whom I have an influence Schism from the Church or Resistance of His Majesties just Right and Authority for whom as I have not suffered the least so if God should so far leave Him which God forbid I am ready by Him to suffer the utmost in adherence to the Solemn League and Covenant untill it be discovered a band of iniquity a snare and gin for schisme and sedition to act by to the dishonour of God and reproach of Reformed Religion Yet I cannot but most heartily pray for the honest and ingenuous Reformation of Episcopacy beyond the former defective or excessive Constitution or execution of it which I doubt not will effect the corruption and extirpation covenanted I confess every conscientious Covenanter oweth this Justice and duty 1. To God to approve love desire and use what is good not being within his own power and excluded by his oath or covenant may and must are things very different 2. To obey the King as chief Governour of Church and State enjoyning things lawful and honest so not covenanted against though