England’s Covenant Proved Lawful and Necessary
James Dodson
Also at this Time, both by Scripture and Reason. TOGETHER With sundry Answers to the usual Objections made against it.
By S[amuel] C[larke] Preacher at B[ennet] F[ink]
Eccles. 5. 4.
When thou vowest a vow unto GOD, defer not to pay it; For He hath no pleasure in Fools; Pay that which thou hast vowed.
LONDON, Printed for Henry Overton in Popes-head Alley, 1643.
Courteous Reader,
AT the first impression hereof, the time prefixed by the Parliament, for the Cities taking of this Covenant, being almost elapsed, & my immature conceptions not ready for the birth, yet importunity like an overhasty Midwife, would needs deliver me of it: whereupon I presumed that it would have perished in the birth, or have found no better entertainment than a misshapen Embryo: but beyond my expectation it hath been accepted of, approved, and (as I understand) given satisfaction to many, and was now this second time put unto the Press before I knew of it: Had the Stationer given me but some few days warning, I would according to my poor abilities have added something for the enlargement of it: but presuming yet that some abler Person may happily undertake the work: in the interim this is once again sent abroad, that so the Ignorant may be informed of the weightiness of avow, and Covenant: that the doubtful may be resolved concerning the Lawfulness of this in hand; and that all may be excited to the careful performance of what they bind themselves to hereby: If in any of these thou receivest satisfaction, and Benefit, praise God, and pray for him who is
Thine in the Lord S[amuel] C[larke]
July, 28, 1643.
ENGLAND’S Covenant.
THE Reasons that have induced the Parliament to frame, and propose this present Covenant to be taken by all the well-affected Subjects of this Kingdom (as I conceive) are especially two.
1. By reason of God’s hand which lies so heavy upon us in this present Judgement of the devouring Sword, which being one of the greatest outward miseries which can befall a people, shews that their sins are grown to a great ripeness, and that gentler Physick [Medicine] will not serve turn to purge out their strong corruptions: whereupon after the godly examples of the pious and renowned Kings of Judah, they have pitched upon this course as a special means to pacify God’s wrath by a general Covenanting with God to endeavour a Reformation of our hearts, and lives.
2. Observing the incessant and indefatigable Plots of the Enemies of God, and his Cause, either by open violence, or secret fraud to oppress, or undermine the Power and purity of our Religion, and to introduce Popery instead thereof: They have therefore thought fit by this Covenant, to lay a stronger engagement upon everyone to detect and discover, and oppose whatsoever may tend to the prejudice of the one, or to the furtherance of the other: but withal considering that the major part of those which are to enter into it either for want of Information may scruple some part of it, or do it aubitante conscientiâ, with a doubting Conscience, which will make it a sin to them) or through inconsiderateness may do it hand over head, without understanding, or a just prepondering of the strong engagement which they lay upon themselves hereby, which will make them to break it as lightly, as they undertook it rashly. I have endeavoured therefore for the Information of the one, and ballasting of the other in these few ensuing Lines to shew the several sorts of Covenants, and the requisites of a Lawful Covenant, and by the Application of this present to those Rules, to prove the lawfulness of it: as also by shewing the great engagement that a sacred Vow, lays upon the Conscience of the undertakers of it, to deter all, either from a giddy taking, or a rash and inconsiderate breaking of the same.
Vows and Covenants are of 2. sorts
Unlawful and sinful.
Lawful and good.
A sinful Covenant is a bond whereby we engage ourselves to something that is evil: such was that of those wicked Jews, 23 Act. 12. who bound themselves under an Oath of execration, that they would neither eat, nor drink, till they had killed Paul.
A Lawful Covenant is either
Civil.
Religious.
Mixt.
Civil.
A Civil Covenant is a bond whereby we engage ourselves each to other in civil respects: such as was that betwixt Abraham and Abimelech, 21 Gen. 27. &c.
Sacrum.
A Religious Covenant is a bond whereby we engage ourselves to God, to yield obedience to Him in those things which are agreeable to his will, 2 Chron. 29. 10, 10 Ezr. 3. 10. Nehem. 29.
And this Religious Covenant is either
Universal,
Singular.
A Universal Religious Covenant is a bond of all the Faithfull whereby they engage themselves to the service of God in abstaining from sin, and endeavouring to keep all his Commandments: this Covenant is made by all in Baptism, and renewed so often as we come to the Sacrament of the Lord’s Supper. A singular Religious Covenant is a bond wherein some one Person for some special cause doth engage himself to God.
And it is either
Absolute, and perpetual.
Conditional, and Temporary.
An absolute perpetual Covenant is a bond whereby we engage ourselves, absolutely to God, and during the whole term of our lives, from which we can never be released: such was that of David 119 Psal. 106. I have sworn and I will perform it, that I will keep thy righteous Judgements. A Conditional and Temporary Covenant is a bond whereby we engage ourselves, upon some condition, and for a certain time only, which being expired, or the condition unperformed we are freed from the same: whereof we have examples, 1 Sam. 1. 11. v. 18 Act. 18.
Mixtum.
A mixt Covenant which is partly Religious, and partly civil, is a bond whereby we engage ourselves both to God and men: Such is this Covenant now appointed to be entered into: and such was that 2 King. 11. 17. Jehoiada made a Covenant between the Lord and the King: and the King, and the People, that they should be the Lord’s People: between the King also and the People: thus having considered the several sorts of Covenants, I shall come in the next place to collect such requisites, and ingredients, as are necessary to the constitution of a Lawful Covenant, that so by examining this present Covenant thereby, we may more clearly be convinced of the lawfulness of the same.
Which Ingredients are especially these:
De Licitum.
1. That the Subject matter of it be lawful, or else it’s no Covenant, but a conspiracy, and they which enter into it are like Simeon and Levi, brethren in evil, or like those wicked Jews, which bound themselves by an Oath, and a curse that they would neither eat, nor drink till they had killed Paul, 23 Act. 12.
[2.] Neither is it sufficient that the matter of it be lawful, but it must be known also to be so by those which enter into it, at the time when they undertake it: for as in an Oath we must swear in truth, i.e. the matter of it must be true: so in Judgement also, i.e. knowing it to be true, 4 Jer. 2. or else we are guilty of perjury: so in vows, and Covenants which are sometimes accompanied with an Oath, we must be well informed of the lawfulness of the matter thereof, or else we make our selves guilty before God: and that of Solomon may be applied to such persons, 20 Prov. 25. It’s a snare for a man to devour holy things, and after the vow to enquire.
3. It’s also further required, that they which enter into a Covenant should beforehand, and at their entrance into it, fully resolve with themselves to the uttermost of their power to observe and keep the same, and that in every part, and branch of it: whereunto tends that advice of Solomon, 5 Eccles. 4, 5. When thou vowest a vow defer not to pay it, for God hath no pleasure in fools. Pay therefore that which thou hast vowed? Better it is that thou shouldest not vow, then that thou shouldest vow and not pay. 30 Num. 2.
De possibilibus.
4. It must be of things within our power: or else to engage ourselves by a vow to impossibilities, what is it but to profane the sacred name of God? and bring down his curse upon us: this was the sin of those after the flood which covenanted among themselves, to build a Tower which should reach up to Heaven: a thing impossible, if God had not confounded their Language: and it was also an aggravation of their sin, who vowed that they would neither eat, nor drink till they had killed Paul: which being out of their power, made their vow the more unlawful unto them.
5. The Persons which bind themselves by a vow, must be sui Juris [his own right], such as have power of their own heads; and be not under the jurisdiction of another, or else they must be careful to take along with them the consent of their Governours, if they mean to free themselves from sin: a Maid in her Father’s House, or a woman that hath an Husband may not vow without the consent of their superiors, 30. Nu. 3. &c. the Reason is because they are not at their own disposal, and therefore not able to perform their vows without the approbation of another, verse 13.
Having thus shewed the several sorts of Covenants, and what is required to make a lawful one; I shall now come to apply this present Covenant to these rules, and thereby not only vindicate it from all unlawfulness, but also shew the usefulness, if not necessity of it, at such a time as this is; for which end I shall take it in sunder, and clear the lawfulness of it in each branch, that so it may appear to be free from just exception in the subject matter of it, which is the first thing required in a lawful Covenant.
First, in the first part of it we profess our hearty sorrow for our own, and the National sins, which have deserved the Calamities and judgements which now lie upon us, and that our intention is by God’s grace to endeavour the amendment of our own ways: which clause is so clear that I presume that every Christian at the first view, will not only see a lawfulness, but a necessity of the same: for in God’s judgements we may read our sins, in the generality, and greatness of the one; the generality and greatness of the other, and in that day (when God’s hand lies heavy upon a Nation) doth the Lord God call to weeping and mourning and to baldness, &c. 22. Isa. 12, Wherein we see that same thing which is undertaken in this Covenant, imposed as a duty by God himself, who doth not only require a sense of, and sorrow for our sins, but a resolute endeavour of Reformation also; wash you, make you clean, take away the evil of your works, from before mine eyes, &c. Isai. 16. Or else our humiliation is but hanging down our heads like a bull rush for a day, 58. Isa. 5. mere mocking of God, and deluding our own souls.
2. That we do abhor and detest the late wicked, and treacherous design, and that we never gave, or will give, or assent to the execution thereof: but will according to our power and vocation oppose and resist the same, and all other of the like nature: this branch no one may take which hath in any measure been privy to the said Plot, till they have first unburthened their Conscience, by acknowledging what they have been privy to, and craving pardon for the same; otherwise they devote themselves to the curse of God, who will be a swift witness against such perjured Persons: and whose flying role will enter into their Houses, and remain therein, and consume them with the timber thereof, and stones thereof, 5 Zech. 4. But for such persons as are free from the guilt of so foul a blot, they not only may, but ought to profess their detestation of so horrid a Plot, as in the execution must necessarily have tended to the death and ruin of so many Innocents: and had the Plotters obtained their ends; would without all question have ended in the dissolution of the Parliament. And therein in the Fatal period of Religion, Laws, Liberties and all future free Parliament, also; as the Commission granted to them, will clearly evidence and evince.
3. That in case any other like design shall come to our knowledge, we will make such timely discovery, as may best conduce to the preventing of it: By like Design we are to understand, such as are destructive or prejudicial to the Parliament, City or Kingdom, as this former would have been: and this no one that is friend to any of these, or to himself in them can refuse to promise. Some of the very Heathen from the light, and Principles of Nature itself, have refused to survive their Countries Liberty: and shall not Christians put to their helping hands, to wrest the Liberty of their Religion from the attempts of Papists: the Liberties of the Parliament from the Complotters of their ruin, and the Liberties of the City, and Kingdom from the Power of Tyrannical Oppressours, which is all that we promise to do when we engage ourselves to a timely discovery of the like designs? The Kingdom is a Ship: the Parliament our Steeres men [helmsmen]: the City the principal Cabin: and Religion the precious Fraught [Freight] wherewith God hath laden our Ship, and he is a Traitour to all these which shall refuse to tie himself to endeavour their preservation.
4. That we do in our Consciences believe that the Forces raised by the two Houses of Parliament, are raised and continued for their just Defense: and for the Defense of the true Protestant Religion, and Liberties of the Subject against the Forces raised by the King: by the belief here spoken of (as I conceive) we are not to understand such a Faith, as is grounded upon indubitable & infallible Principles, as we believe the Articles of our Religion: but only such a credence as is grounded upon probable Arguments, and Reasons, which first working upon our Judgements do afterwards convince our Consciences to believe the same. Now that we have sufficient reason thus to believe, let us but a little call to mind the Plot of bringing up the Army out of the North: The attempt made against the five Members: the withdrawing of the King from his faithful Council: the active instruments which have been employed into foreign parts to provide Arms, Ammunition, and Commanders, the bringing of them over from time to time, their design: to seize upon many of the strong Holds of the Kingdom: the putting of the Arms into the hands of untrusty Commissioners of Array: the Arming of the Papists contrary to Law: the correspondence held with the Scottish, and Irish Papists, and Rebels: the endeavour to raise a party in this City to seize upon the Persons of some principal Members of Parliament and City: and the late Plot as bad, if not worse than all the rest if by God’s mercy it had not been strangled in the birth: these are sufficient Arguments to induce us to believe that it was but high time for the Parliament to raise Forces, and to continue them for their just Defense: Again consider also the setting up of Masses in York, and Oxford: the many Jesuits, Priests, and Jesuited Papists that are in the Adverse Armies, whose Romish Plots are only to advance the Catholic Cause, and ruin our Religion. Besides the granting of so many Commissions for Array; which were so destructive to the Subjects Liberty: the pillaging and plundering of the Houses and Estates of the best Subjects, and burning of their Habitations, and we cannot but be convinced, it was high time to raise and it is just to continue these forces for the defense of the true Protestant Religion, and the liberties of the Subject, and hereupon we do declare, vow and covenant, that we will according to our power and vocation, assist these Forces thus raised and continued by both Houses of Parliament against the forces raised by the King without their consent: If we be upon the former grounds, or the like once convinced, that these forces are justly raised and continued for the ends aforesaid, then it will necessarily follow that we are bound in Conscience to be aiding and assisting to them according to our power and vocation, i.e. with our persons, if we be fit, and have a calling thereunto, or with our purses according to our abilities if we be not set to serve in person: and with our advice and prayers also for their good success; and he is no true friend either to Parliament, Religion or Liberties, that upon information shall refuse to make this Vow: Besides, it is but high time that men should by such a sacred Bond be quickened unto this assistance in these times, wherein so many grow weary of the work, and by withdrawing their persons and purses from assisting do much endanger the Cause of God.
5. That we will likewise assist all other persons that shall take this Oath in what they shall do in pursuance thereof, neither can this be justly scrupled, for if we enter into this Covenant ourselves, and in pursuance of anything contained in it, we shall stand in need of the assistance of others: As we shall desire, so we cannot but think ourselves much injured if we find not assistance from them, and then the Law of requital doth require, that when occasion is offered we shall not withdraw our help from them also: besides, by this Union among ourselves, the common Cause of God, and the Kingdom will be much strengthened, and every undertaker in it will be much encouraged when they see so many by so strong a Bond to be engaged to their help. Again, it cannot be conceived but that this Covenant will excite & provoke the hatred of the adverse Party against the undertakers of it exceedingly, whereof we had late experience in our Brethren of Scotland so much hated and prosecuted under the Name of Covenanters, and therefore we have need to tie ourselves to mutual assistance for our better support against the Odium and rage of the Adversary.
6. That we will not directly or indirectly adhere unto, nor shall willingly assist the forces raised by the King, without the consent of both Houses of Parliament. Herein provision is made against equivocation, & those cunning tricks and evasions which many find out to cozen [deceive] both themselves and others, as when a man will not send himself, but will suffer his wife, or children, or other friends to do it, as hath been the practice of many hundreds in several parts of the Kingdom, who themselves have lent Money, or sent an Horse to the Parliament, but have suffered their Wives or Sons to send twice so much to the King, that so by complying with both, they might escape the displeasure of either, Besides many who (living in some places have been ashamed to own the supporting of the King’s forces, yet under hand they have contributed much to them: but now its required that neither directly nor indirectly we be aiding to them, and yet because many whose hearts are upright with God and his Cause, live under the power, or fall into the hands of the barbarous and bloody Cavaliers, so that the not contributing to them, may endanger their lives, liberties, and estates, therefore is that word put in, that we shall not willingly assist, but only in the cases aforementioned: And if we do but seriously consider the aim and drift of the King’s forces evidently discovered to all that are not willfully blind, and their ways and manner of prosecuting the same, we may easily conclude that they are enemies to God and his Gospel, and to the Parliament, and their Liberties, to the Kingdom and its laws, who will willingly be assistant to them. And thus I have briefly run over this Covenant in every branch of it, and thereby endeavoured to prove the lawfulness of it in the subject matter: I shall now proceed to examine it by the other rules required in a lawful Covenant, that so I may fully vindicate it from all hesitation.
The second thing required is, that it be known to be lawful at the time of the taking of it, for which end the Parliament hath long since caused it to be published in Print, that so all men might see it, and have time fully to inform themselves of the lawfulness of it; And in case that any doubts should arise, they might repair to those which are fit and able to resolve them, that so no scruple might remain at their taking of it.
Thirdly, it must be with a purpose of keeping it, and ill may he faire that shall make this Covenant with any other purpose whatsoever: for if it be lawful, as is proved before, and that thereupon we engage ourselves by it, it must needs argue a prophane and Atheistical heart in any that shall resolve for sinister ends to take it, and yet purpose afterwards to break it; and what do they therein; but pray for a curse upon themselves, whilst invocating the sacred name of God to be a witness of their sincerity in making this Vow, yet withal they resolve that he shall dispense with them in their future breaches of it; and how will such dissemblers be able to answer it at the dreadful day, when the secrets of all hearts shall be disclosed.
Fourthly, it must be of things within our power, and so is this Covenant in all the branches of it.
Lastly, the persons that enter into it are either such as have power of their own heads, or that have the consent of their Superiours: and therefore having all the Ingredients that are required to make up a lawful Covenant and Vow, it must necessarily follow that it is lawful: but let us a little further consider whether there be not a kind of necessity also that this, or the like Covenant should be entered into at such a time as this, which I conceive will fully appear if we consider.
First, That there is no readier nor more effectual way to pacify the displeasure of God and to procure a removal of these judgements which lye so heavy upon us then by sorrowing for our sins acknowledging God Justice, and vowing a Reformation this Asa, Hezekiah Josiah, and Nehemiah knew, and therefore had recourse to this means, which accordingly they found successful.
Secondly, It will appear to be necessary if we do but consider the restless attempts of the adversaries to corrupt and seduce incautious persons, to their own, and others ruin, they have had their emissaries, and instruments in every City, and town, to propose the specious baits of honours Offices, Riches, Favour, Friends, & what not? that so they may inveigle the simple by working upon every humor, to betray both Church, and Common-wealth into their power and therefore it cannot but be necessary that by the sacred bond of a Vow, we should be fortified against such enticements.
If we do but consider the proneness that is in our natures to be seduced, and led aside by such importunate solicitations and strong provocations to evil, especially when they come, backed with large promises, and great hopes of advantage, we must needs confess it necessary, that at such a time provision of a remedy, should be made against such assaults, and there can be no better found out then a solemn Covenant, whereby we are to engage ourselves before the searcher of all hearts, to stop our ears against such Sirens’ songs which would enchant us, to rush upon our own destruction, and to prefer self-ends before the peace and welfare of Church and State.
It cannot be imagined that this late Plot is as yet fully discovered, but that there still remain many persons undetected which have their hands deeply in it.
And therefore this Covenant is necessary that so such persons out of a deep sense of that great guilt, which they pluck upon themselves, in case they swear falsely therein, may be brought to an acknowledgement and confession, of what they know about it, and to crave pardon for the same, before they enter into this Covenant, which would be a great means to prevent much mischief that may otherwise ensue, in case it remain undiscovered.
It cannot be doubted but that many both in this City, and in other parts of the Kingdom have either openly, or secretly; sent Money, Plate, Arms, or other necessaries to the adverse Forces; whereby they have been much strengthened, and this uncivil Civil and unnatural War hath bin much fomented, and therefore it is but necessary that everyone should disavow his contribution of such assistance for the time to come, that so by withdrawing the fuel, this fire of contention may the sooner be extinguished.
It is evident that this war continuing longer, then was at first expected, the spirits of many well affected Persons are much cooled, and deadened in the prosecution of the work, whence it comes to passe that they withdraw their persons from the service, and close their purses from contributing to it, whereby the cause of God and the Kingdom lies a bleeding almost to death, and therefore it is but need that we should be all quickened to prosecute it, with more zeal and fervour, and not by our remissness basely to betray so good a Cause, which if not upheld, will certainly turn to the ruin of ourselves, Religion and all.
Thus having cleared these two principal points, concerning the lawfulness and necessity of this Covenant, I shall briefly in the last place, endeavour to answer such Objections as are usually made against it, which are especially these.
Objection.
We are bound by our Oath of Allegiance and the late Protestation to defend the Kings person, honour, and estate, and how then can we enter into this Covenant?
Answer.
This Covenant ties us not to anything that may be prejudicial unto them.
Objection.
By it we are bound to assist the Parliament forces, against the forces raised by the King, unto which his person is adjoined, and in assisting against his Forces, his person may be endangered.
Answer.
Several Petitions have been tendered to his Majesty to retire his person from their Company, and thereby to secure it from danger: if notwithstanding the same, he shall suffer himself to be over-ruled by evil Counsellors the guilt will lie upon those which have seduced him; it’s necessary for the Parliament, to raise forces for the apprehending of those Traitours against his Majesty and the Kingdom, which are protected against Justice, and who are so strong that the ordinary Ministers of Justice cannot lay hold upon them, to bring them to a Legal Trial, and therefore, as is usual in cases of Rebellion, an Army is sent against them, which the King himself ought to assist, and not endanger his person amongst the other.
Objection.
But the King commands me to assist his forces, and forbids me to be aiding to the other, and I am bound to obey him.
Answer.
The King is to be considered under a double notion or capacity, either as a King, or as a man; as a King he can command nothing, but what the Law commands, and then every Subject is bound to obey him therein; but as he is a man his Judgement may be corrupted, and his passions may mislead him, so that he may command that which is destructive both to himself and the Kingdom; and herein he is the best Subject that disobeys him. The Amalekite that said that he killed Saul, at his own command, was justly put to death by David as a Traitour for that fact, 2 King. 1. 15, 16. And if a King in his passion shall proffer violence to a man’s person, or command another to do it, I am bound by the Law of nature to defend myself against him, and it’s no breach of my Oath of Allegiance to do it.
Objection.
But taking up of Arms against the King, hath been generally cried down by the godly and Learned.
Answer.
1. Here is no taking up of Arms against the King, but against his evil Counsellors, who have imbittered his spirit against his great and faithful Counsel, and do still captivate his person amongst them. And till such be brought to condign punishment, we can never enjoy either Religion, persons, Families, or Estates in safety.
2. Many Learned Divines have affirmed, and sufficiently proved both by the Law of God, Nature, and Nations, that if a King turn Tyrant, and oppress his Subjects in their Religion, Laws; or Liberties, it is Lawful for them vim vi repellere [to repel violence], as was done by the Netherlanders, and Protestants in France: neither was it condemned in Queen Elizabeth by our English Divines, when she sent auxiliary Forces to both those places, to assist them against their own Kings: and did not King Charles also send a Navy for the relief of Rochelle when the poor Protestants were besieged therein, by their own King: and hath he not also declared the Scots to be his good and faithful Subjects though they took up Arms to defend their Religion, and Liberties against oppression.
In this Covenant we bind ourselves to assist all others, in what they shall do in pursuance thereof:
Question.
What if they do any unlawful Act in the pursuance of it?
Answer.
In the pursuance thereof doth necessarily imply, that it must be done lawfully, and therefore that Word was inserted in the late Protestation, & must be understood here also.
Question.
But how will it appear that it is lawful for the Parliament to raise Forces without, much less against the King’s consent.
Answer.
An[swer]. This question is so fully, and largely discussed, and the thing proved to be lawful both in case of Law, and Conscience, by Mr. [William] Prynne in his third part, and by diverse of our Divines in their Answers to Dr. [Henry] Ferne, that I shall refer the Reader to seek for satisfaction there, where it may be had abundantly, if they come with unbalanced Judgements and shut not their eyes against that light which shineth therein.
Thus these usual objections being answered, I shall add only thus much, that if there be any which have not already entered into this Covenant, seeing the lawfulness and necessity of it by this which hath been premised, they will no longer defer to do it, but speedily undertake, with all cheerfulness and alacrity, as the men of Judah did in Asa’s time, 2 Chron. 15. 14, 15. and not only so, but that they will endeavour also to draw as many as possibly they can to do the like.
The work is great and needs many hands to help it forward:
Multorum manibus grande levatur ônus [In the hands of many, a great burden is lifted].
The Enemies are vigilant and active to disunite us, they cast in many bones of Division: therefore we have need by this Covenant to cement ourselves together, or else we are undone. Divide, & impera [Divide and rule] is the Old Motto.
And lastly, that having once entered into it, we must resolve with our selves, that we can never be freed from that tie which it lays upon us, and that therefore we must be always mindful of it, and careful to observe it in every part, and branch thereof, that our hearts being knit together in a firm bond of mutual assistance, and love the God of love, and Peace may be with us, and for us.
Amen.