The Form and Order of the Coronation of Charles II — Robert Douglas

The Form and Order of the Coronation of Charles II · Robert Douglas

SERMON Preached at Scoone, Jan. firſt 1651. At the CORONATION of CHARLES the SECOND, King of Scotland, England, France, and Ireland,

By Maſter ROBERT DOWGLAS, Miniſter of Edinburgh, Moderator of the Commiſſion of the Generall Aſſemblie.

2. KING. 11. verſ. 12. 17.

And hee brought foorth the Kinges ſonne, and put the Crowne vponupon him, and gave him the Testimonie, and they made him King, & anointed him, & they clapt their hands, & ſaid, God ſave the King.

And Jehojada made a Covenant betweene the Lord and the King, and the people, that they ſhould bee the Lordes people, betweene the King alſo and the people.

IN this TEXT of SCRIPTURE, you have the ſolemne enthroning of Ioaſh a young King, and that in a very troubleſome tyme, for Athaliah the mother of Ahaziah had cruelly murthered the Royall ſeed, and uſurped the Kingdome by the ſpace of ſixe yeares. Only this young Prince was preſerved by J…h…ſheba the ſiſter of Ahaziah, and wyfe to Jehojada the high Prieſt, being hid with her in the houſe of the LORD all that tyme.

Good Interpreters doe conjecture, though Joaſh bee called the ſonne of Ahaziah, that hee was not his ſonne by nature, but by ſucceſſion to the Crowne. They ſay, that the race of Solomon ceaſſed here, and the Kingdome came to the poſteritie of Nathan the ſonne of David. Becauſe 2. Chron. 22. 9. It is ſayd, The houſe of Ahaziah had no power to keep the Kingdome, which they conceave to bee for the want of children in that houſe; And becauſe of the abſurditie and unnaturallneſſe of the fact. That Athaliah the Grand-mother ſhould have cut off her ſonnes children. I ſhall not ſtand upon the matter, Onlie I may ſay, if they were Ahaziah his own children it was a moſt unnaturall and cruell fact for Athaliah to cut off her owne poſteritie.

For the uſurpation, there might have been two motives. 1. It ſeemeth that when Ahaziah went to battell, Athaliah was left to governe the Kingdome, and her ſonne Ahaziah being ſlaine before his returne, ſhee thought the governement ſweet, and could not part with it; And becauſe the Royall ſeed ſtood in her way, ſhee cruellie deſtroyed them, that ſhee might reigne with the greater freedome. 2. Shee was earneſt to ſet up a falſe worſhip, even the worſhip of Baal; which ſhee thought could not bee ſo well done, as by cutting off the Royall race, and getting the ſole power in her hand, that ſhee might doe what ſhee pleaſed.

The buſineſſe you are about this day, is not unlyke. You are to inveſt a young King in the Throne, in a verie troubleſome tyme; and wicked men have riſen up, and uſurped the Kingdome, & put to death the late king moſt unnaturallie. The lyke motives ſeeme to have prevayled with them. 1. Theſe men by falſehood and diſſimulation have gotten power in their hands, which to them is ſo ſweet, that they are unwilling to parte with it; And becauſe the King and his ſeed ſtood in their way, they have made away the King, and diſinherited his children, that the ſole power might bee in their hand. 2. They have a number of damnable errours, and a falſe worſhip to ſet up, and intend to take away the Ordinances of CHRIST, and Gogovernement of His Kirk. All this cannot bee done, unleſſe they have the ſole power in their hand, and this they cannot have, till the King and his poſteritie bee cut off. But I leave this, and come to the preſent ſolemnitie. There is a Prince to bee inthroned, good Jehojada will have the Crowne put upon his head.

It may bee queſtioned, Why they went about this Coronation in a tyme of ſo great hazard, when Athaliah had reigned ſix yeares? Had it not been better to have defate Athaliah, and then to have crowned the King? Two reaſons may bee rendered why they delay not the Coronation. 1. To crowne the King, was a duetie they were bound to. Hazard ſhould not make men leave their duetie. They did their duetie, and left the ſucceſſe to GOD. 2. They crowned the young King, to endeare the peoples affections to their own native Prince, and to alienate their heartes from her that had uſurped the kingdome. If they had delayed, the king being knowne to bee preſerved, it might have brought on, not onlie compliance with her, but alſo ſubjection to her governement, by reſting in it, and being content to lay aſyde the righteous heire of the Crowne.

The ſame is obſerved in our caſe, and manie wonder that you ſhould crowne the king in a dangerous tyme, when the uſurpers have ſuch power in the Land. The ſame reaſons may ſerve to anſwer for your doing. 1. It is our neceſſarie duetie to crowne the king upon all hazards, and to leave the ſucceſſe to GOD. 2. It appeareth now, it hath been too long delayed. Delay is dangerous, becauſe of the compliance of ſome, and treacherie of others. If it ſhall bee delayed longer, it is to bee feared that the moſt part ſhall ſit downe under the ſhadow of the Bramble, the deſtroying uſurpers.

I come to the particular handling of the preſent Text, and to ſpeake from it to the preſent tyme. I have read the 12. and 17. verſ. Becauſe of theſe two which meet together, The crowning of a King, and his renewing the Covenant. Amongſt manie particulars which may bee handled from the Text, I ſhall confyne my ſelfe to theſe fyve. 1. The Crowne, Hee put the Crowne vponupon his head. 2. The Teſtimonie, Hee gave him the Teſtimonie. 3. The anoynting, They anoynted him. Theſe three are in the 12. verſ. As for that which is ſpoken of the peoples joy, wee ſhall give it a touch when wee come to the peoples duetie. 4. The Covenant between GOD, and the king & the people. Jehojada made a Covenant between GOD and the King, and the people; that they ſhould bee the LORDS People. 5. The Covenant between the king, and the people; Between the King alſo and the people, both in the 17. verſ.

Firſt, The Crowne is put upon his head. A Crowne is the moſt excellent Badge of Royall Majeſtie. To diſcourſe on Crownes in a ſtate way, I ſhall leave unto States-men, and lay onlie theſe three before you of the Crowne.

1. In putting on of the Crowne, it would bee well faſtened. For Kinges Crownes are often tymes tottering; and this is a tyme wherein they totter. There are two thinges that make Kinges Crownes to totter, Great Sinnes, and Great Commotions and Troubles, take heed of both.

1. There are manie ſinnes upon our king, and his familie. Sinne will make the ſureſt crown, that ever men ſet on, to totter. The Sinnes of former kinges, have made this a tottering Crowne. I ſhall not inſiſt here, ſeing there hath been a ſolemn day of Humiliation through the Land, on Thurſday laſt, for the ſinnes of the Royall Familie. I wiſh the LORD may bleſſe it; and deſyre the king to bee truelie humbled for his owne ſinnes, and the ſinnes of his Fathers houſe, which have been great. Beware of putting on theſe ſinnes with the Crowne; For if you put them on, all the well-wiſhers to a king in the three kingdomes, will not bee able to hold on the Crown, and keepe it from tottering, yea, from falling. LORD, take away the Controverſie with the Royall Familie, that the Crowne may bee faſtened ſure upon the kinges head, without falling or tottering.

2. Troubles and Commotions in a kingdome, make crowns to totter. A Crowne at the beſt, and in the moſte calme tymes, is full of trouble, which if it were well weighed by men, there would not bee ſuch hunting after Crownes. I read of a great man, who conſidering the trouble and care that accompanied a Crowne, ſayd, Hee would not take it up at his foote, though hee might have it for taking. Now if a Crowne at the beſt bee ſo full of troubles, what ſhall one thinke of a Crowne at the worſt, when there are ſo great commotions, wherein the Crowne is directlie aimed at? Surelie it muſt bee a tottering Crown at the leaſt, eſpeciallie when former ſinnes have brought on theſe Troubles. As the remedie of the former is true Humiliation and turning unto GOD; So the remedie of the latter, is Pſal. 21. 3. (ſpeaking of Davids Crowne) Thou ſetteſt a Crowne of pure golde vponupon his head. GOD ſet on Davids Crowne; and therefore it was ſetled, not-with-ſtanding of manie troubles. Men may ſet on crownes, and they may bee throwne off agayne: But when GOD ſetteth them on they will bee faſt. Enemies have touched the Crowne of our king, and caſten it off in the other kingdome, and have made it totter in this kingdome; Both the king who is to bee crowned, and you who are to crowne him, ſhould deale earneſtlie with GOD, to ſet the crowne on the kinges head, and to keepe it on agaynſt all the commotions of this cruell generation.

2. A king ſhould eſteeme more of the people hee reigneth over, then of his crowne. Kings uſe to bee ſo taken up with their crownes, that they deſpyſe their people. I would have a king following CHRIST, the king of his people, who ſayeth of them, Iſ. 62. 3. Thou ſhalt bee a Crowne of glorie in the hand of the LORD, and a Royall Diademe in the hand of thy GOD. CHRIST accounteth His people his Crowne and Diademe; So ſhould a king eſteeme the people of the LORD, over whom hee ruleth, to bee his Crowne and Diademe. Take away the people, and a Crowne is but an emptie ſymbole.

3. A king when hee getteth his crowne on his head, ſhould thinke at the beſt, it is but a fading crowne. All the crownes of kinges, are but fading crownes; Therefore they ſhould have an eye upon that Crowne of glorie that fadeth not away, 1. Pet. 5. 4. And upon a Kingdome that cannot bee ſhaken, Hebr. 12. 28. That crowne and kingdome belongeth not to kinges as kinges, but unto believers; and a believing king hath this comfort, that when hee hath endured a whyle, and been tryed, hee ſhall receave the Crowne of Lyfe, which the LORD hath promiſed to them that love Him.

The ſecond thing in this Solemnity, is the Teſtimonie, by this is meant the Law of GOD, ſo called becauſe it teſtifieth of the Mynde and Will of GOD. It was commanded Deut. 17. 18. 19. When the king ſhall ſit upon the Throne of his kingdome, hee ſhall wryte him a copie of the Book of the Law, and it ſhall bee with him, that hee may reade therein all the dayes of his lyfe. The king ſhould have the TESTIMONIE for theſe three maine uſes.

1. For his information in the wayes of GOD, Deut. 17. 19. This uſe of the kinges having the Book of the Law is expreſſed, that hee may lèarne to feare the LORD his GOD. The reading of other books may doe a king good for governement, but no book will teach him the way to ſalvation, but the Booke of GOD. CHRIST biddeth Search the Scriptures, for in thom yee thinke to have aeternall lyfe, and they teſtifie of Mee, John 5. 39. Hee is a Bleſſed man who meditateth in the Law of the LORD day and night, Pſal. 1. 1. 2. King DAVID was well acquainted here-with, as appeareth Pſ. 119. Kinges ſhould bee well exerciſed in Scripture: It is reported of Alphonſus king of Arragon, that hee did reade the BIBLE fourteene tymes, with gloſſes there-upon. I recommend to the king, to take ſome houres for reading holie Scripture; It will bee a good meane to make him acquaynt with GODS Mynd, and with CHRIST a Saviour.

2. For his direction in governement, kinges reade bookes that they may learne to governe well, which I condemne not, but all the bookes a king can reade, will not make him governe to pleaſe GOD, as this Booke. I know nothing that is good in governement, but a king may learne it out of the Booke of GOD. For this cauſe IOSHUA is commanded IOS. 1. 8. That the Booke of the Law ſhall not depart out of his mouth; and hee is commanded to Doe according to all that is written there-in. Hee ſhould not onlie doe himſelfe that which is written in it, but doe, and governe his people according to all that is written in it. King DAVID knew this uſe of the Teſtimonie, who ſayd, Pſal. 119. 24. Thy Teſtimonies are my delight, and my Counſellours. The beſt Counſells that ever a king getteth, are in the Booke of GOD: Yea, the Teſtimonies are the beſt & ſureſt Counſellours; Becauſe although a kinges Counſellours bee never ſo wyſe and truſtie, yet they uſe not to bee ſo free with a king as they ought: But the Scriptures will tell kinges verie freelie both their ſinne and their duetie.

3. For preſervation and cuſtodie. The king is Cuſtos vtriuſque Tabulae, The keeper of both Tables. Not that hee ſhould take upon him the power either to diſpenſe the Word of GOD, or to diſpenſe with it: But that hee ſhould preſerve the Word of GOD, and true Religion according to the Word of GOD, pure, intier, and uncorrupted, within his Dominions, and tranſmit them ſo to poſteritie; And alſo bee carefull to ſee his Subjectes obſerve both Tables, and to puniſh the tranſgreſſours of the ſame.

The third thing in this Solemnitie is the anoynting of the king. The anoynting of kings was not abſolutelie neceſſarie under the Old Teſtament; for wee reade not that all the kinges of IUDAH and ISRAEL were anoynted. The HEBREWES obſerve that anoynting of kinges was uſed in three caſes: 1. When the firſt of a Familie was made king, as SAUL, DAVID. 2. When there was a queſtion for the Crowne, as in the caſe of SOLOMON and ADONI…AH. 3. When there was an interruption of the lawfull ſucceſſion by uſurpation, as in the caſe of IOASH there is an interruption by the uſurpation of ATHALIAH; therefore hee is anoynted. If this Obſervation holde, as it is probable, then it was not abſolutelie neceſſarie under the OLD TESTAMENT; and therefore farre leſſe under the NEW.

Becauſe it may bee ſayd, That in our caſe there is an interruption by uſurpation, Let it bee conſidered; That the Anoynting under the OLD TESTAMENT was typicall. Although all kinges were not types of CHRIST, yet the Anoynting of kinges, Prieſts and Prophets, was typicall of CHRIST, and His Offices: But CHRIST being now come, all theſe Ceremonies ceaſſe. And therefore the Anoynting of kinges, ought not to bee uſed in the NEW TESTAMENT.

If it bee ſayd, Anoynting of kinges hath been in uſe amongſt Chriſtians, not onlie Papiſtes, but PROTESTANTS, as in the kingdome of ENGLAND, and our late king was anoynted withoyle. It may bee replyed, They who uſed it under the NEW TESTAMENT tooke it from the Jewes, without warrand. It was moſt in uſe with the Biſhops of Rome, who to keepe Kinges and Emperoures ſubject to themſelves, did ſweare them to the Pope, when they were anoynted, (and yet the Jewiſh prieſts did never ſweare kinges to themſelves) As for ENGLAND, although the Pope was caſten off, yet the ſubjection of kings to Biſhops was ſtill retayned, for they anoynted the king and ſware him to the mayntenance of their praelaticall dignitie. They are here who were witneſſes at the CORONATION of the late king. The Biſhops behoved to performe that rite, and the king behoved to bee ſworne to them. But now by the Bleſſing of GOD Poperie and Praelacie are removed. The Biſhops as limmes of Antichriſt, are put to the doore: Let the Anoynting of kinges with oyle goe to the doore with them, and let them never come in agayne.

The anoynting with materiall oyle, maketh not a king the Anoynted of the LORD, for hee is ſo without it. Hee is the ANOYNTED of the LORD, who by Divine Ordinance, and appoyntment is a King. Iſ. 45. 1. GOD calleth CYRUS His anoynted, yet wee reade not that hee was anoynted with oyle. Kinges are the Anoynted of the LORD, becauſe by the Ordinance of the LORD, their authoritie is ſacred and inviolable. It is enough for us to have the thing though wee want the Ceremonie, which being layd aſyde, I will give ſome Obſervations of the thing.

1. A King, being the LORDS anoynted, ſhould bee thinking upon a better unction, even that Spirituall Unction, where-with Believers are anointed, which you have, 1. John 2. 27. The anoynting yee have receaved of him abydeth in you; And 2. Cor. 1. 21. Hee that hath anoynted vsus, is GOD, who hath alſo ſealed vsus. This anoynting is not proper to kinges, but Common to Believers. Few kinges are ſo anoynted. A King ſhould ſtryve to bee a good CHRISTIAN, and then a good KING: The anoynting with GRACE, is better then the anoynting with oyle. It is of more worth for a king to bee the Anoynted of the LORD with GRACE, then to bee the greateſt Monarch of the world, without it.

2. This anoynting may put a king in mynde of the guifts where-with kinges ſhould bee endued, for diſcharge of their Royall Calling. For anoynting did ſignifie the guifts of Office. It is ſayd of SAUL, when hee was anoynted king, 1. SAM. 10. 9. GOD gave him another heart; And CAP. 11. 6. The Spirit of GOD came vponupon him, It is meant, of a heart for his Calling, and a ſpirit of abilitie for Government. It ſhould bee our deſyre this day, That our king may have a ſpirit for his Calling; as the Spirit of Wiſdome, Fortitude, Iuſtice, and other Princelie Enduements.

3. This anoynting may put Subjectes in mynde of the Sacre-dues of the authoritie of a king. Hee ſhould bee reſpected, as the LORDS Anoynted. There are diverſe ſorts of perſons, that are enemies to the authoritie of kinges; As 1. Anabaptiſts, who deny there ſhould bee kinges in the NEW TESTAMENT. They will have no king, nor Civile Magiſtrate. 2. The late Photinians, who ſpeake reſpectfullie of kinges, and Magiſtrates; but they take away from them their power, and the exerciſe of it in the adminiſtation of juſtice. 3. Theſe who ryſe agaynſt kinges in open Rebellion, as Abſalom and Sheba, who ſayd, What have wee to doe with David, the ſonne of Ieſſe? To your Tentes, O Iſrael. 4. They who doe not rebell openlie, yet they deſpyſe a king in their heart, lyke theſe ſonnes of Beliall, 1. SAM. 10. laſt. Who ſayd of Saul after hee was anoynted king, Shall this man ſave vsus? And they deſpyſed him, and brought him no Preſents.

All theſe meet in our preſentage. 1. Anabaptistes who are agaynſt the being of kinges, are verie ryfe. You may fynd, to our great griefe, a great number of them in that Armie that hath injuſtlie invaded the Land; who have trampled upon the authoritie of kinges. 2. There are alſo of the ſecond ſort, who are ſecretlie Photinians in this poynt, They allow of kings in profeſſion; but they are agaynſt the exercyſe of their power in the adminiſtration of Iuſtice. 3. A third ſort are in open Rebellion, even all that generation, which are riſen up not onlie agaynſt the perſon of a king; but agaynſt kinglie governement. 4. There is a fourth, who profeſſe they acknowledge a king; but deſpyſe him in their heart, ſaying, Shall this man ſave vsus? I wiſh all had DAVIDS tenderneſſe, whoſe heart did ſmyte him, when hee did but cut off the lap of SAULS Garment, That wee may bee farre from cutting off a lap of that juſt power and greatneſſe, which GOD hath allowed to the king, and wee have bound our ſelves by COVENANT, not to diminiſh.

I have gone through the three particulars contayned in the 12. verſ. I come to the other two in the 17. verſ. which appertayne alſo to this dayes Worke; For our king is not onlie to bee crowned; but to renew a COVENANT with GOD, and His People; and to make a COVENANT with the People. Anſwerable hereto there is a twofolde COVENANT in the wordes, One betweene GOD, and the king, & the people: GOD being the one partie; The king and the people the other. Another betweene the king, and the people. The king being the one partie; The people the other.

The COVENANT with GOD, is the fourth particular propounded, to bee ſpoken of. The ſumme of this COVENANT, yee may fynd 2. King. 23. 3. in Ioſiah his renewing the COVENANT, To walke after the LORD, and keepe His Commandementes and Teſtimonies, with all the heart, and to performe the wordes of the COVENANT. The renewing of the COVENANT, was after a great defection from GOD, and the ſetting up of a falſe worſhip. The king and people of GOD, bound themſelves before the LORD, to ſet up the TRUE WORSHIP, and to aboliſh, the falſe, SCOTLAND hath a Preference in this before other Nations. In tyme of Defection, they have renewed a COVENANT with GOD, to reforme all; And becauſe the king after a great Defection in that familie, is to renew the COVENANT, I ſhall mention ſome particulars from the LEAGƲE and COVENANT.

1. Wee are bound to maintaine the True Reformed Religion, in doctrine, Worſhip, Diſcipline, & Governement, eſtabliſhed in this kingdome, and to endevour the Reformation of Religion in the other two kingdomes, according to the Word of GOD, and the example of the beſt Reformed Kirkes. By this Article the king is obliedged, not onlie to maintaine Religion as it is eſtabliſhed in SCOTLAND, but alſo to endeavour the Reformation of Religion in his other kingdomes. The king would conſider well, when it ſhall pleaſe GOD to reſtore him to his Governement there, that hee is bound to endevour the eſtabliſhment of the Worke of Reformation there, aſwell as to maintaine it here.

2. According to the ſecond Article, The king is bound without reſpect of perſons, to extirpate Poperie, Praelacie, Superſtition, Hereſie, Schiſme, and Prophaneneſſe, and what-ſo-ever ſhall bee found contrarie to ſound Doctrine, and the power of godlyneſſe. And therefore Poperie is not to bee ſuffered in the Royall Familie, nor within his Dominions; Praelacie once plucked up by the roote, is not to bee permitted to take roote agayne; All Haereſie and Errour what-ſo-ever muſt bee oppoſed by him, to the uttermoſt of his power; and by the COVENANT the King muſt bee farre from Toleration of anie falſe religion within his Dominions.

3. As the people are bound to maintaine the kinges perſon and authoritie, in the maintenance of the True Religion, and Liberties of the Kingdome: So the King is bound with them, to maintaine the Rights and Priviledges of the PARLIAMENT and Liberties of the Subjects, according to the third Article.

4. Wee are bound to diſcover, and to bring unto condigne puniſhment, all ſuch as have been, or ſhall bee, Iucendiaries, Malignantes, or evill inſtrumentes, in hindering the Reformation of Religion; divyding the King from the people, or one of the kingdomes, from another, or making aniefaction, or parties amongſt the people. Here-by the King is bound to have an eye upon ſuch, and neither allow of them, nor comply with them; but to concurre according to his power to have them cenſured and puniſhed, as is expreſſed in the fourth Article.

I ſhall ſumme up all in this, That a King entering in COVENANT with GOD, ſhould doe as Kinges did of Olde, when they entered in COVENANT; They and their people wēt on in the work of Reformation, as appeareth here, verſ. 18. And all the people of the land, went into the houſe of Baal, and brake it downe, &c. And godlie IOSIAH, when hee entered in COVENANT, made a thorow Reformation. There is a fourfelde Reformation in Scripture, and contained in the LEAGUE & COVENANT. 1. A perſonall Reformation. 2. A Familie Reformation. 3. A Reformation of ludicatories. 4. A Reformation of the whole land. Kinges have had their hand in all the foure; and therefore I recommend them to our KING.

1. A perſonall Reformation. A king ſhould reforme his owne lyfe, that hee may bee a Patterne of Godlineſſe to others; and to this hee is tyed by the COVENANTS. The godlie Reformers of IUDAH, were pious and religious men. A King ſhould not follow Machiavell his counſell, who requyreth not that a Prince ſhould bee truelie religious, but ſayeth, that a ſhadow of it, and externall ſimulation, are ſufficient. A diveliſh counſell; and it is juſt with GOD, to bring a king to the ſhadow of a kingdome, who hath but the ſhadow of Religion. Wee know, that diſſembling kinges have been puniſhed of GOD; And let our King know, that no king, but a religious king, can pleaſe GOD. DAVID is highlie commended for Godlyneſſe, HEZEKIAH a man eminent for Pietie; IOSIAH, a young king, commended for the tenderneſſe of his heart, when hee heard the Law of the LORD read; Hee was much troubled before the LORD, when hee heard the judgementes threatened agaynſt his fathers houſe, and his people. It is earneſtlie wiſhed, that our Kinges heart may bee tender, and bee truelie humbled before the LORD, for the ſinnes of his fathers houſe, and of the land; and for the manie evills that are upon that familie, and upon the kingdome.

2. A Familie Reformation. The king ſhould reforme his Familie, after the example of Godlie kinges. AS A when hee entered in COVENANT, ſpared not his mothers Idolatrie. The houſe of our king hath been much defyled by Idolatrie. The king is now in COVENANT, and to renew the COVENANT; Let the Royall Familie bee reformed; And that it may bee a Religious Familie, wherein GOD will have pleaſure, Let it bee purged; not onlie of Idolatrie, but of prophanitie and looſneſſe, which hath abounded in it. Much hath been ſpoken of this matter; but little hath been done in it. Let the king and others, who have charge in that Familie, thinke it lyeth upon them, as a duetie, to purge it. And if yee would have a Familie well purged, and conſtitute, take DAVID for a Patterne, in the purgation and conſtitution of his, PSAL. 101. The froward heart, wicked perſons, and ſlanderers, hee will have farre from him: But his eyes are vponupon the faythfull of the land, that they may dwell with him. If there be a man better then another in the land, hee ſhould be for the king, and his Familie: Yee may extend this Reformation to the Court; A prophane Court, is dangerous for a king, It hath been obſerved as a provoking ſinne in ENGLAND, which hath drawnedowne judgement upon King and Court, as appeareth this day. It is to bee wiſhed, that ſuch were in the Court, as DAVID ſpeaketh of in that PSALME. Let the King ſee to it, and reſolve with DAVID, PSAL. 101. 7. That Hee who worketh deceat, ſhall not dwell within his houſe; and hee who telleth lies, ſhall not tarrie in his ſight.

3. Reformation in Iudicatories. It would bee carefullié ſeene to, that Iudicatories bee reformed; and that men fearing GOD, and hating Covetouſneſſe, may bee placed in them. A King in COVENANT ſhould doe, as IEHOSHAPHAT did, 2. CHRON. 19. 5. 6. 7. Hee ſet Judges in the land, and ſayd, Take heed what yee doe; yee judge not for men, but for the LORD, who is with you in judgement: wherefore now let the feare of the LOR'D bee before you, &c.

4. The Reformation of the whole Land. The Kings eye ſhould bee upon it, 2. CHRON. 19. 4. Jehoſhaphat went out thorow the people, from Beerſheba, to mount Ephraim; and brought them backe to the LORD GOD of their fathers. Our Land hath great need of Reformation; For there is a part of it, that hath ſcarce ever yet found the benefite of Reformation, they are lying without the GOSPELL. It will bee a good work for a COVENANTED KING, to have a care that the GOSPEL may bee preached thorow the whole Land. Care alſo would bee taken that they who have the GOSPEL, may live ſuteably thereto.

If a King would bee a through Reformer, hee muſt bee reformed himſelfe; otherwayes hee will never lay Reformation to heart. To make a king a good Reformer, I wiſh him theſe qualifications according to the Trueth, and in ſincerity, where-with they report TRAJAN the Emperour, to have been endued, Hee was 1. Devote at home, 2. Cowragious in warre, 3. Iuſtin his Iudicatures, 4. Prudent in all his effaires. True PIETIE, FORTITUDE, IUSTICE, and PRUDENCIE, are notable qualifications in a Prince, who would reforme a kingdome, and reforme well.

I come now to the fyfth and laſt particular, and that is the Covenant made betweene the king and the people. When a king is crowned, and receaved by the people, there is a Covenant or mutuall Contract, betweene him and them, contayning conditions, mutuallie to bee obſerved. Tyme will not ſuffer to inſiſt upon manie particulars, I ſhall onlie lay before You three: 1. It is cleare from this Covenant, That a king hath not abſolute power to doe what hee pleaſeth, hee is tyed to conditions, by vertue of a Covenant. 2. It is cleare from this Covenant, That a people are bound to obey their king in the LORD. 3. I ſhall preſent the king with ſome directions, for the right governement of the people, who are bound to obey.

I. It is cleare, That the kinges power is not abſolute, as Kinges and flattering Courtiours apprehend; a kinges power is a limited power, by this Covenant. And there is a threefolde limitation of the kinges power.

1. In regard of ſubordination. There is power above his, even GODS power, whom hee is obliedged to obey; and to whom hee muſt give an accompt of his adminiſtration. Yee heard yeſterday, that text, By mee kinges reigne, PROV. 8. 15. Kinges have not onlie their Crownes from GOD; but they muſt reigne according to his will, which is cleare from ROM. 13. 4. Hee is called THE MINISTER OF GOD. Hee is but GODS Servant. I need not ſtay upon this. Kinges, and all others, will acknowledge this limitation.

2. In regard of Lawes. A King is ſworne at his Coronation, to rule according to the ſtanding, receaved Lawes of the kingdome. The Lawes hee is ſworne to, limite him that hee can not doe agaynſt them, without a ſinfull breach of this Covenant, between the king, and the people.

3. In regard of Governement. The totall Governement, is not upō a king. He hath Counſellours, a Parliament, or Eſtates, in the Land, who ſhare in the burthen of Government. No king ſhould have the fole Government. It was never the mynde of theſe, who receaved a king to rule them, to lay all Government upon him, to doe what hee pleaſeth, without controlement. There is no man able alone to governe all. The kingdome ſhould not lay that upon one man, who may eaſilie miſcarrie. The Eſtates of the Land, are bound in this Contract, to beare a burthen with him.

Theſe men who have flattered kinges, to take unto themſelves an abſolute power, to doe what they pleaſe, have wronged kinges, and kingdomes. It had been good that kinges of late, had carried themſelves ſo, as this queſtion of kings power, might never have come in debate; For they have been great looſers thereby. Kings are verie deſyrous to have thinges ſpoken and written, to holde up their Arbitrarie and unlimited power; but that way doeth exceedinglie wrong them. There is one, a learned man, I confeſſe, who hath written a booke, for the mayntenance of the abſolute power of kinges, called DEFENSIO REGIA, whereby hee hath wronged himſelfe in his reputation, and the king in his government. As for the fact in taking away the lyfe of the late King (what ever was GODS juſtice in it) I doe agree with him to condemne it, as a moſt injuſt and horrid fact, upon their part who did it: But when hee commeth to ſpeake of the power of kinges in giving unto them an abſolute and illimited power, urging the damnable Maxime QUOD LIBET LICET, hee will have a king to doe what he pleaſeth impunè, and without controlement. In this I can not but diſlent from him.

In regard of Subordination, ſome ſay; That a king is comptable to none but GOD. Doe what hee will, let GOD take order with it; this leadeth kinges to Atheiſme, let them doe what they pleaſe, and take GOD in their owne hand: In regard of Lawes, they teach nothing to kinges, but Tyrannie: And in regard of governement, they teach a king to take an Arbitrarie power to himſelfe, to doe what hee pleaſeth without controlement. How dangerous this hath been to kinges, is cleare by ſad experience. Abuſe of Power, and Arbitrarie Governement, hath been one of GODS Great Controverſies, with our Kinges Praedeceſſoures, GOD in His juſtice, becauſe Power hath been abuſed, hath throwne it out of their handes: And I may confidentlie ſay, That GODS Controverſie with the kinges of the earth, is for their Arbitrarie and Tyrannicall Governement.

It is good for our King to learne to bee wyſe in tyme; and know that hee receaveth this day a power to governe; but a power limited by contract; and theſe conditions hee is bound by Oath, to ſtand to. Kinges are deceaved, who thinke, that the people are ordayned for the king; and not the king for the people. The SCRIPTURE ſhoweth the contrarie, ROM. 13. 4. The King is the MINISTER OF GOD, FOR THE PEOPLES good. GOD will not have a king in an arbitrarie way, to encroach upon the poſſeſſions of Subjects, EZEH. 45. 7. 8. A portion is appoynted for the Prince. And it is ſayd, My Princes ſhall no more oppreſſe my people; and the rest of the Land, ſhall hee give vntounto the houſe of Iſraell, according to their Tribes. The king hath his diſtinct Poſſeſſiions and Revenewes from the people; hee muſt not oppreſſe, and doe what hee pleaſeth, there muſt bee no Tyrannie upon the Throne.

I deſyre not to ſpeake much of this ſubject. Men have been verie tender in medling with the power of kinges; yet ſeeing theſe dayes have brought forth debates concerning the power of kinges, it will bee neceſſarie to bee cleare in the matter. Extremities would bee ſhunned. A King ſhould keepe within the boundes of the Covenant made with the people, in the exercyſe of his power; And Subjectes would keepe within the bounds of this Covenant, in regulating that power. Concerning the laſt, I ſhall propound theſe three, to your conſideration.

1. A King abuſing his power, to the over-throw of Religion, Lawes and Liberties, which are the verie Fundamentalls of this Contract and Covenant, may bee controled and oppoſed; And if hee ſet himſelfe to over-throw all theſe by Armes, then they who have power, as the Eſtates of a Land, may and ought to reſiſt by Armes: Becauſe hee doeth, by that oppoſition, breake the verie bondes, and over-throweth all the eſſentialls of this Contract and Covenant. This may ſerve to juſtifie the proceedinges of this kingdome agaynſt the late King; who in an Hoſtile way ſet himſelfe, to over-throw Religion, Parliaments, Lawes, and Liberties.

2. Everie breach of Covenant, wherein a king falleth, after hee hath entered in Covenant, doeth not diſſolve the bond of the Covenant. Neither ſhould Subjectes lay aſyde a king, for everie breach, except the breaches bee ſuch as over-throw the fundamentalls of the Covenant with the people. Manie exemples of this may bee brought from Scripture. I ſhall give but one. King ASA entered ſolemnelie in Covenant with GOD, and the people, 2. CHRON. 15. After that, hee falleth in groſſe tranſgreſſions and breaches, 2. CHRON. 16. Hee aſſociate himſelfe and entered in League with Benhadad, king of Syria, an Idolater; Hee impriſoned HANANI, the LORDS Prophet, who reproved him, & threatened judgement agaynſt that aſſociation; And, at that ſame tyme, hee oppreſſed ſome of the people: And yet, for all this, they neither lay him aſyde, nor compt him an hypocrite.

3. Private perſons, ſhould bee verie circumſpect, about that which they doe in relation to the authoritie of kinges. It is very dangerous, for private men, to meddle with the power of kinges, and the ſuſpending of them from the exercyſe thereof. I doe ingenuouſlie confeſſe, that I fynd no exemple of it. The Prophets taught not ſuch doctrine to their people, Nor the Apoſtles, Nor the Reformed Kirkes. Have ever private men, Paſtoures or Profeſſoures, given in to the Eſtates of a Land as their judgement, unto which they reſolve to adhere, That a king ſhould bee ſuſpended from the exerciſe of his power. And if wee looke upon thoſe godlie Paſtoures, who lived in KING IAMES his tyme, of whom one may truelie ſay, more faythfull Men lived not in theſe laſt tymes; For they ſpared not to tell the king his Faultes, to his face: Yea, ſome of them ſuffered perſecution for their honeſtie and feeedome: Yet wee never read, nor have heard, that anie of theſe godlie Paſtoures joyned with other private men, did ever remonſtrate to Parliament, or Eſtate, as their judgement, That the king ſhould bee ſuſpended from the exercyſe of his Royall power.

II. It is cleare from this COVENANT, That people ſhould obey their King in the LORD: For as the King is bound by the COVENANT, to make uſe of his power, to their good; So they are bound to obey him in the LORD, in the exercyſe of that power. About the peoples duetie to the king, take theſe foure Obſervations.

1. That the obedience of the people, is in ſubordination to GOD; For the COVENANT is firſt with GOD, and then with the King. If a King command anie thing contrarie to the will of GOD, in this caſe PETER ſayeth, It is better to obey GOD, then man. There is a lyne drawne from GOD to the people, they are loweſt the lyne; and have Magiſtrates inferiour, and ſupreme above them, and GOD above all. When the king commandeth the people that which is lawfull, and commanded by GOD, then hee ſhould bee obeyed; Becauſe hee ſtandeth in the right lyne under GOD, who hath put him in his place. But if hee command that which is unlawfull, and forbidden of GOD, in that hee ſhould not bee obeyed to doe it; becauſe hee is out of his lyne. That a king is to bee obeyed with this ſubordination, is evident from Scripture; take one place for all, ROM. 13. At the beginning, yee have both obedience urged to ſuperiour powers, at the Ordinance of GOD, and damnation threatened agaynſt theſe who reſiſt the lawfull powers.

It is ſayd by ſome, that manie Miniſters in Scotland, will not have King IESUS, but king CHARLES to regine. Faythfull men are wronged by ſuch ſpeaches. I doe not underſtand theſe men; For if they thinke that a King & IESUS are inconſiſtent; then they will hauehave no King: But I ſhall bee farre from entertayning ſuch thoughts of them. If they think the doing a neceſſarie duetie for KING CHARLES, is to praeferre his Intereſt to CHRISTS, this alſo is an errour. Honeſt Miniſters can verie well diſcerne betweene the Intereſt of CHRIST, & of the king. I know no Miniſter that ſetteth up king CHARLES, with prejudice to CHRISTS intereſt.

There are three ſorts of perſons, who are not to bee allowed in relation to the Kinges intereſt. 1. Such as have not been content to oppoſe a King, in an evill courſe, (as they might lawfullie doe) But contrarie to covenant, vowes, manie declarations, have caſt off Kinges, and kinglie Governement. Theſe are the Sectaries. 2. They who are ſo taken up with a King, as they praeferre a Kinges intereſt, to CHRISTS Intereſt; which was the ſinne of our Engagers. 3. They who will have no ductie done to a King, for feare of praejudging CHRISTS Intereſt. Theſe are to bee allowed who urge duetie to a King, in ſubordination to CHRIST.

I ſhall deſyre that men bee reall, when they make mention of CHRISTS Intereſt; For theſe three mentioned, profeſſe and praetend the Intereſt of CHRIST. The Sectaries cover their deſtroying of Kinges, with CHRISTS Intereſt; where-unto …-deed, they have had no reſpect, being Enemies to his kingdome, and experience hath made it undeniable. The Engagers alleadged they were for CHRISTS Intereſt; but they miſplaced it. CHRISTS Intereſt ſhould have gone before but they drew it after the intereſt of a king; which evidenced their want of due reſpect to CHRISTS Intereſt. As for the third, who delay duetie for feare of praeferring the kinges intereſt to CHRIST, I ſhall not take upon mee to judge their intentions, I wiſh they may have charitie to theſe, who thinke they may doe duetie to a king in ſubordination to CHRIST, yea that they ought & ſhould doe duetie, what ever …s fears bee of the prejudice may follow.

If to bee agaynſt the ſuſpending of the king from the exercyſe of his power, and to bee for the crowning of the king according to the publick fayth of the kingdoms, Hee firſt performing all that KIRK and SSATE requyred of him in relation to Religion, and Civile Liberties If this bee, I ſay, to praeferre a king to CHRIST, let all men that are unbyaſſed, bee judges in the caſe. Wee ſhall well avow, that wee crown a king in ſubordination to GOD, and His Intereſt in ſubordination to CHRISTS, which wee judge, not onlie agreable to the Word of GOD; but alſo that wee are bound expreſſelie in the COVENANT, to maintaine the King, in the praeſervation and defence of the True Religion and Liberties of the Kingdome, and not to diminiſh his juſt power and greatneſſe.

2. That the Covenant betweene GOD and the King, and the people, goeth before the Covenant betweene the King, and the people; which ſhoweth, that a peoples entering Covenant with GOD, doeth not leſſen their obedience and allegiance to the King: but increaſſeth it, and maketh the obedience firmer: Becauſe wee are in Covenant with GOD, wee ſhould the more obey a Covenanted King. It is a great errour to thinke, that a Covenant diminiſheth obedience, it was ever thought Cumulative. And indeed True Religion layeth ſtrict tyes upon men, in doing of their duetie. ROM. 13. 5. Wee muſt needs bee ſubject not onlie for wrath, but alſo for conſcience ſake. A neceſſitie to obey, is layd upon all. Manie Subjects obey for wrath; but the Godlie obey for conſcience ſake.

3. That a King Covenanted with GOD, ſhould be much reſpected by his Subjects. They ſhould love him. There is an inbred affection in the hearts of the people, to their King. In the 12. verſ. it is ſayd, That the people clapped their hands for joy, and ſayd, GOD ſave the King. They had no ſooner ſeene their Native King inſtalled in his kingdome, but they rejoyced exceedinglie, and ſaluted him with wiſhes of ſafetie. What ever bee mens affections, or reſpects, this day, to our king, certainlie it is a duety lying on us, both to pray for and rejoyce in his ſafetie. The verie and that GOD hath in giving us kinges, maketh this cleare, 1. TIM. 2. 1. 2. That wee may live vnderunder them in Godlineſſe and honeſtie: And therefore Prayers and Supplications, are to bee made for all kinges; even for theſe that are not in Covenant; much more for theſe that are in Covenant. Yee are receaving this day a Crowned Covenanted King, pray for ſaving grace to him; and that GOD would delyver him, and us, out of the hand of theſe cruell enemies; and bleſſe his Governement, and Cauſe us to live a quyet and peaceable lyfe under him, in all Godlineſſe and honeſtie.

4. That, as the King is Solemnlie Sworne, To maintaine the Right of the Subjectes agaynſt Enemies; and is bound to hazard his lyfe, and all that hee hath for their defence: So the people are alſo bound to maintaine his perſon and authoritie; and to hazard lyfe, and all that they have, in defending him.

I ſhall not take the Quaeſtion in its full Latitude, taking in what a people are bound to, in perſuing of a kings Right, in another Nation, which is not our praeſent Quaeſtion. Our Quaeſtion is, What a people ſhould doe, when a kingdome is injuſtlie invaded, by a forraigne enemie, which ſeeketh the over-throw of Religion, King, and Kingdome? Surelie, if men bee tyed to anie duetie to a king, and kingdome, they are tyed in this caſe. I have two ſorts of men to meet with here, who are deficient in doing this Covenanted duetie: 1. Theſe who doe not act agaynſt the Enemie. 2. Theſe who doe act for the Enemie.

The firſt I meet with, are they who act not, but lye by, to beholde what will become of all. Three ſorts of men act not for the defence of an invaded kingdom. 1. Theſe who withdraw themſelves from publick counſells, as from Parliament or Committee of Eſtates. This with-drawing, is not to act. 2. Theſe act not, who upon an apprehenſion of the deſperate ſtate of thinges, doe thinke that all is in ſuch a condition, by the praevayling of the Enemie, that there is no remedie: And thereof or that it is beſt, to ſit ſtill, and ſee how thinges goe. 3. They who doe not act, upon ſcruple of conſcience. I ſhall ever reſpect tenderneſſe of Conſcience; and I wiſh there bee no more but tenderneſſe. If there bee no more, men will ſtryve to have their conſciences well informed.

They may be ſuppoſed to ſcruple upon one of theſe grounds: 1. To act in ſuch a cauſe, for the kinges intereſt; Sure I am this was not a doubt before, but all ſeemed to agree to act for the kinges intereſt in ſubordination to CHRISTS, and this day there is no more ſought. Wee owne the kinges intereſt, onlie in a ſubordination to CHRISTS: Or 2. To joyne with ſuch inſtrumentes as are Enemies to the Worke of GOD. Our anſwer to the Eſtates Quaere Reſolves, that ſuch ſhould not bee intruſted: But wee doe not count theſe Enemies, who profeſſe repentance, and declare themſelves ſolemnelie to bee for the Cauſe, and the Covenant; and doe evidence it by their willingneſſe to fight for them. If it bee ſayd, Their repentance is but counterfet. Wee are bound to think otherwayes in charitie, till the contrarie bee ſeene. No man can judge of the realitie of heartes; for wee have now found by experience, that men, who have been accounted above all exception, have betrayed their truſt. If anie who have not yet repented of their former courſe, ſhall bee intruſted, wee ſhall bee ſorie for it; and playnlie ſay, That it ought not to bee.

But I thinke there muſt bee more in this, that men ſay they cannot act. For my ſelfe, I love not that word in our caſe. It is to frequent, Hee can not act, and Hee can not act. I feare there bee three ſort of perſons lurking under this cover. 1. Such as are Puſillanimous, who have no cowrage to act agaynſt the Enemie. The word is true of them, They can not act, becauſe they darre not act. 2. Such as are ſelfiſh men, ſerving their Idole credit. Hee hath been a man of Honour, and now hee feareth there will be no credit to fight agaynſt this prevailing Enemie: Therefore hee can not act, and ſave his Credit. Bee who thou will that hath this before thee, GOD ſhall blaſt thy reputation. Thou ſhalt neither have honour nor credit, to doe a right turne in GODS Cauſe. 3. Such as are Compliars, who can not act, becauſe they have a purpoſe to complye. There are, that can not act in an Armie; but they can betray an Armie, by not acting. There are, that can not act for ſafetie of a Kingdome; but they doe betray it, by not acting. In a word, There are, who can not joyne to act with theſe whom they accompt Malignantes (I ſpeake not of declared and knowne Malignants; but of ſuch as have bene, and are fighting, for the Cauſe; Yet by them eſteemed Malignants) But they can joyne with Sectaries, open & declared enemies, to Kirk and Kingdome. I wiſh Subjectes, who are bound to fight for the kingdome, would lay by that phraſe, of Not acting, which is ſo frequent in the mouth of Complyars, and offenſive to them, who would approve themſelves in doing duetie for endangered Religion, King, and Kingdome.

That men may bee the more cleare to act, I ſhall offer to your conſideration, ſome paſſages of Scripture, about theſe who doe not act agaynſt a common enemie.

1. IUDGE 5. There are manie reproved, for lying ſtill, whyle an Enemie had invaded the Land: As Reuben, with his diviſions: Gilead, Dan, and Aſher ſeeking themſelves, all are reproved, for not joyning with the People of GOD, who were willing to jeopard their lyves, agaynſt a mightie oppreſſing enemie. But there is one paſſage concerning Meroz, verſ. 23. which fitteth our purpoſe, The Angell of the LORD ſayd, Curſe yee Meroz, Curſe yee bitterlie the inhabitantes thereof; they came not to the Helpe of the LORD, to the Helpe of the LORD, agaynst the Mightie. What this Meroz was, is not cleare; yet all interpreters agree, that they had opportunitie and power to have joyned with, and helped the People of GOD, and it is probable they were neare the place of the fight. They are curſed for not comming to the Helpe of the LORDS People. This may bee applyed to theſe in the Land, who will not Helpe the LORD agaynſt the Mightie.

Another paſſage you have NUMB. 32. Reuben and Gad having a multitude of cattell, & having ſeen the land of Gilead, that it was a place for cattell, they deſyre of MOSES, and the Princes, that that Land may bee given them, and they may not paſſe over IORDANE, verſ. 6. 7. MOSES reproveth them in theſe wordes, Shall your bretheren goe to warre? and ſhall yee fit ſtill? Wherefore diſcowrage yee the heart of the Children of Iſrael? verſ. 16. 17. 18. Reuben and Gad make their Apologie, ſhowing that they have no ſuch intention to ſit ſtill, Onlie they deſyre their wyves, and little ones, may ſtay there; they themſelves promiſe to goe over IORDANE, armed before ISRAEL; and not returne before they were poſſeſſed in the Land. Then MOSES ſayd unto them, verſ. 20. 21. 22. If you doe ſo, then this ſhall bee your poſſeſsion. But verſ. 23. If yee doe not ſo, beholde, yee have ſinned agaynst the LORD; and bee ſure your ſinne ſhall fynd you out.

I may apply this, to them that can not act, Will yee ſit ſtill, when the reſt of your Brethren are to hazard their lyves agaynſt the Enemie? Wee have reaſon to reprove you. If MOSES that faythfull Servant of GOD, was ſtill jealous of Reuben and God, even after their Apologie and promiſe to act, (for hee ſayeth, If yee doe not ſo) Have not honeſt and faythfull Servantes of GOD ground to bee jealous of their brethren, who refuſe to act? Let them Apologize what they will; for their not acting, I ſay, they ſinne agaynſt the LORD, and their ſinne ſhall fynd them out. It will bee clearlie ſeene, upon what intention they doe not act.

3. A third paſſage, is SAM. 23. verſ. 26. SAUL hath DAVID encloſed, that hee can hardlie eſcape. In that verie inſtant, there commeth a meſſen er to SAUL, ſaying, verſ. 27. Haſte thee, and come; for the Philiſtines have invaded the land. At the hearing of this meſſage, verſ. 28. SAUL returned from perſuing after DAVID, and went agaynſt the Philiſtines. It is true, the LORD did provyde for His Servant DAVIDS eſcape, by this meane: But if you conſider SAUL, hee tooke it not ſo. Nothing moved him to leave this perſute, but the condition of the Land, by the invading of an Ememie.

Three thinges might have moved SAUL, to ſtay and perſue DAVID. 1. Hee hath him now in a ſtrayte, and hath ſuch advantage, that hee might have thought, not to come readilie by the lyke.

2. That, although the Philiſtines bee Enemies, yet DAVID is the moſt dangerous Enemie; for hee aimeth at no leſſe, then the Crowne. It were better to take conditions of the Enemie, then to ſuffer DAVID to live, and take the Crowne.

3. Hee might have ſayd, If I leave DAVID at this tyme, and fight with the Philiſtines, and bee beaten, hee will get a power in his hand to undoe mee, and my poſteritie. Theſe may ſeeme ſtrong motives; But SAUL is not mooved with anie of theſe. The preſent danger, is the Philistines invading the Land; and this danger is to bee oppoſed, come of the danger from DAVID what will. As if SAUL had ſayd, I will let DAVID alone, I will meet with him at another tyme, and reckon with him; now there is no tyme for it, the Philiſtines are in the Land; let us make haſte agaynſt them. I wiſh that manie of our Countrey-men had as great love to their Countrey, and as publick a ſpirit for it as this prophane king had, then there would not bee ſo manie queſtions for acting, as men make this day.

The Objections I have been touching, are in mens thoughts and heads. 1. Some ſay, Now the Malignants are under, for this Enemie is their rod, It is beſt to put them out of having anie power: yea, there are ſome who would more willinglie goe to undoe theſe, whom they accompt Malignants, nor agaynſt the common Enemie, who are waſting the Land. If they had SAULS reſolution they would ſay, The Philistines are in the Land, Let them alone, wee will reckon with them at another tyme; wee will now goe agaynſt the common Enemie.

They have alſo the ſecond Objection, The Malignants are more dangerous Enemies, then the Sectaries. I ſhall not now compare them at aequall diſtance, and abſtract from the preſent danger; But I ſhall compare them in the preſent poſture of effaires. I am ſure, the Sectaries having power in their handes, and a great part of the Land in their poſſeſſion, are farre more dangerous then Malignants, who have no power for the preſent: And therefore the reſolution ſhould bee, The Sectaries have invaded the Land, and are deſtroying it, Let us goe agaynſt them.

3. The third Obſervation weigheth much with manie, The Malignants, being imployed to fight for their Countrey, may get ſuch power in their hand, as may hurt the Cauſe. For anſwer; 1. The Reſolution given to the Quaere of the Eſtates, provydeth agaynſt that, for therein is a deſyre, that no ſuch power ſhould bee put in their hand. 2. This feare goeth upon a ſuppoſition, that they doe not repent their former courſe. This is an uncharitable judgement. Wee are bound to bee more charitable of men profeſſing repentance, for with ſuch wee have to doe onlie. And to ſpeake a word by the way to you, who have been upon a malignant courſe. Little good is expected from you, I pray you bee honeſt, and diſappoynt them. I wiſh you true repentance, which will both diſappoynt them, and bee profitable to your ſelves. 3. I deſyre it may bee conſidered, whether or not, feare of a danger to come from men, if they praevayle agaynſt the common enemie, being onlie cloathed with a capacitie to fight for their Countrey, Bee an argument agaynſt ryſing to oppoſe a ſeene and certayne danger, comming from an Enemie, cloathed with power, and ſtill praevayling. I conceave, it ought to bee farre from anie, to hinder men to defend their Countrey in ſuch a caſe. I confeſſe indeed, The Cauſe which wee mayntayne, hath met with manie enemies, who have beene agaynſt it, which requyreth much tenderneſſe; Therefore men are to be admitted to truſt, with ſuch exceptions as may keepe them out, who are ſtill Enemies to the CAUSE of GOD, have not profeſſed repentance, renounced their former courſes, and declared themſelves for Cauſe & Covenant. I doubt not, but it ſhall bee found, that the admitting of ſuch to fight in our caſe as it ſtandeth, is agreeable to the Word of GOD, and is not agaynſt the former Publicke Reſolutions of KIRKE and STATE.

The ſecond ſort of perſons, wee are to meet with, are ſuch as act for the Enemie agaynſt the Kingdome. If they bee curſed, who will not come out to helpe the LORD agaynſt the Mightie; What a curſe ſhall bee upon them, who helpe the Mightie agaynſt the LORD, as they doe who act for the Enemie? Three wayes is the Enemie helped agaynſt the Cauſe and People of GOD.

1. By keeping correſpondence with them, and giving them intelligence; There is nothing done in KIRKE or STATE, but they have intelligence of it. A baſer way hath never been uſed in anie Nation. Your Counſells and Purpoſes, are made knowne to them. If there bee anie ſuch here (as I fear they bee) let them take this to them, They are of theſe who helpe the Mightie agaynſt the LORD, and the curſe ſhall ſticke to them.

2. By ſtrengthening the Enemies handes with queſtions, debates and determinations, in papers, tending to the juſtifying of their injuſt invaſion. What ever have been mens intētions in taking that way, yet the thing done by them, hath tended to the advantage of the Enemie, and hath divyded theſe, who ſhould have been joyned in the Cauſe, to the great weakening of the power of the kingdome, and this interpretativelie, is to act for the Mightie agaynſt the LORD.

3. By groſſe complyance with the Enemie, and going in to them, doing all the evill Offices they can, agaynſt their Native Kingdom. If Meroz was curſed, for not helping, ſhall not theſe perfidious Covenant-breakers, and treacherous dealers agaynſt a diſtreſſed Land; bee much more accurſed, for helping and aſſiſting a deſtroying Enemie, ſo farre as lyeth in their power? Is. 31. 3. May bee truelie applyed to them, who are helping Strangers, Enemies to GOD, His Kirk, and Religion, Both hee that helpeth, ſhall fall; and hee that is holpen, ſhall fall down, and they all ſhall fayle together.

III. The third particular about this COVENANT, reſteth to bee ſpoken of; to wit, Some Directions to the King, for the right performing of his duetie, whereof I ſhall give ſeven.

1. A King meeting with manie difficulties in doing of duetie, by reaſon of ſtrong corruption within, and manie tentations without; Hee ſhould bee carefull, to ſeeke GOD by Prayer, for grace to over-come theſe impedimentes, and for an underſtanding heart to govern his people. SOLOMON having in his option, to aske what hee would, hee asked an underſtanding heart, to goe out and in before his people; Knowing, that the governement of a people, was a verie difficile worke, and needed more then ordinarie underſtanding. A KING alſo hath many enemies (as our King hath this day) and a praying King, is a prevayling King. ASA when hee had to doe with a mightie enemie, 2. CHRON. 14. prayed ferventlie, and prevayled. IEHOSHAPHAT was invaded with a mightie enemie, 2. CHRON. 20. hee prayed, and did prevayle. HEZEKIAH prayed agaynſt Sennaheribs hudge armie, and prevayled, 2. CHRON. 32.

Sir, You have many difficulties & oppoſitions to meet with, acquaint your ſelfe with PRAYER, bee inſtant with GOD, & Hee will fight for You. Prayers are not in much requeſt at Court; But a Covenanted KING, muſt bring them in requeſt. I know, a King is burthened with multiplicitie of effaires, and will meet with manie diverſions; But, SIR, You muſt not bee diverted. Take houres, and ſet them aparte for that exercyſe: Men being once acquaynted with Your way, will not darre to divert You. PRAYER to GOD, will make Your effaires eaſie all the day. I read of a King, of whom his courtiours ſayd, Hee ſpoke oftener with GOD, then with men. If You bee frequent in Prayer, You may expect the Bleſſing of the moſt high upon your ſelfe, & upon Your Governement.

2. A King muſt bee carefull of the Kingdome, which hee hath ſworne to mayntayne. Wee have had manie of too private a ſpirit, by whom ſelfe intereſt hath been preferred to the publick. It becommeth a King well, to bee of a publick ſpirit, to care more for the publick, then his owne intereſt. SENATES and STATES have had Motto's written over the doores of their meeting places. Over the Senate Houſe of ROME, was written, NE QUID RESPUBLICA DETRIMENTI CAPIAT. I ſhall wiſh this may bee written over Your Aſſemblie Houſes; But there is another that I would have written with it, NE QUID ECCLESIA DETRIMENTI CAPIAT. Bee carefull of both; Let neither KIRK nor STATE ſuffer hurt; Let them goe together. The beſt way for ſtanding of a Kingdome, is a well conſtitute KIRK. They deceave kinges, who make them believe, that the governemnt of the KIRK; I meane Presbyteriall governement, can not ſute with MONARCHIE. They ſute well, it being the Ordinance of CHRIST, rendering to GOD, what is GODS; and to Caeſar, what is Caeſars.

SIR, Kinges who have a tender care of the Kirk, Is. 41. 3. are called Nurſing Fathers. You would bee carefull, that the GOSPELL may have a free paſſage through the kingdome; and that the governement of the Kirk, may bee preſerved intiere, according to Your Solemne Engagement. The Kirk hath met with manie enemies, as Papiſts, Praelates, Malignants, which I paſſe as knowne enemies: But there are two ſorts more, who, at this tyme, would be carefullie looked on.

1. Sectaries, great enemies to the Kirk, and to all the Ordinances of CHRIST, and more particularlie to Preshyteriall governement, which they have and would have altogether deſtroyed. A king ſhould ſet himſelfe agaynſt theſe, becauſe they are enemies as well to the king, as to the kirk, and ſtryve to make both fall together.

2. Erastians, more dangerous ſnares to kinges, then Sectaeries; becauſe kinges can looke well enough to theſe, who are agaynſt themſelves, and their power, as Sectaries, who will have no king: But Erastians give more power to kinges, then they ſhould have, and are great enemies to Presbyteriall governement: For they would make kinges believe, that there is no governement but the Civill, and deryved from thence, which is a great wrong to the Sonne of GOD, who hath the governement of the kirk diſtinct from the Civill; yet no wayes prejudiciall to it, being ſpirituall, and of another nature. CHRIST did put the Magiſtrate out of ſuſpition, that his kingdome was prejudiciall to Civill government; affirming, My Kingdome is not of this world. This Governement CHRIST hath not committed to kinges, but to the Office-Bearers of his houſe; who in regard of Civill ſubjection, are under the Civill power as well as others; but in their ſpirituall adminiſtration they are under CHRIST, who hath not given unto anie king upon earth, the diſpenſation of ſpirituall thinges to his people.

SIR, You are in Covenant with GOD, and His people, and are obliedged to mayntayne Presbyteriall Governement, as well agaynſt Erastians as Sectaries. I know, this Eraſtian humour aboundeth at Court. It may bee ſome endevour to make You encroach upon that, for which GOD hath puniſhed Your Predeceſſoures. Bee who hee will that meddleth with this Governement to overturne it, it ſhall be as heavie to him as the burthen ſome ſtone to the enemies of the Kirk. They are cut in pieces, who burthē themſelves with it. Zach, 12.

3. A KING in COVENANT with the People of GOD, ſhould make much of theſe who are in COVENANT with him; having in high eſtimation the Faythfull Servants of CHRIST, and the Godlie People of the Land. It is rare to fynd kings lovers of Faythfull Miniſters, & Pious People. It hath been the fault of our own kings to perſecute the godly.

1. Let the king love the Servants of CHRIST, who ſpeak the Trueth. Evill kinges are branded with this that they contemned the PROPHETS, 2. CHRON. 25. When Amaziah had taken the gods of Seir, and ſet them up for his gods, a Prophet came to him, and reproved him; unto whom the king ſayd, Who made thee of the Kinges Counſell, forbeare, leſt thou bee ſmitten. This contempt of the Prophets warning, is a fore-runner of following deſtruction. Bee a carefull hearer of GODS WORD; take with reproofe; eſteeme of it, as DAVID did, PSAL. 141. 5. An excellent oyle, which ſhall not breake the head. To make much of the faithfull Servants of CHRIST, will be an evidence of reality.

2. Let the king eſteem well of Godly PROFESSOURS. Let Pietie bee in accompt. It is a fault verie common, that Pious Men, becauſe of their conſcientious and ſtrict walking, are hated by the Prophane, who love to live looſelie. It is uſuall with prophane men, to labour to bring kinges unto a diſtaſte of the Godlie; eſpeciallie when men who have profeſſed Pietie become ſcandalous; whereupon they are readie to judge all Pious Men to bee lyke them; and take occaſion to ſpeake evill of Pietie. I feare at this tyme, when men who have been commended for Pietie, have fallen foulelie, and betrayed their truſt; that men will take advantage, to ſpeake agaynſt the Godlie of the Land. Beware of this, for it is Sathans policie, to put Pietie out of requeſt. Let not this move anie. Fall who will, Pietie is ſtill the ſame, and Pious Men will make conſcience both of their wayes and truſt. Remember, they are precious in GODS Eyes, who will not ſuffer men to deſpyſe them, without their reward. SIR, Let not your heart be from the godly in the Land, whatever hath fallen out at this time. I dare affirm there are very many really godly men, who by their prayers are ſupporting your Throne.

4. A King ſhould bee carefull whom hee putteth in Places of Truſt, as a maine thing, for the good of the kingdome. It is a Maxime, That Truſt ſhould not bee put in their handes, who hauehave oppreſſed the people, or have betrayed their Truſt. There is a paſſage in Storie, meet for this purpoſe. One SEPTIMIUS ARABINUS, a man famous, or rather infamous for Oppreſſion, was put out of the SENATE, but re-admitted. About this tyme ALEXANDER SEVERUS, being choſen to the Empyre, the SENATOURS did entertain him with publick ſalutations & congratulations. Severus eſpying Arabinus, amongſt the Senators, cryed out, O Numina! Arabinus non ſolum vivit, ſed in Senatum venit. Ah! Arabinus not only liveth, but hee is in the Senate. Out of juſt indignation, he could not endure to ſee him. As all are not meet for places of truſt in judicatories, So all are not meet for places of truſt in armies. Mē wold be choſen who are godly, & able for the charge.

But there are ſome who are not meet for truſt. 1. They who are godly, out have no Skill nor ability for the place, A man may be a truely godly mā, who is not fit for ſuch place, & no wrong, is done to him, nor to godlynes, whē the placae is denyed to him. I wonder how a godly man can take upon him a place, whereof hee hath no Skill. 2. They who have neither Skill nor cowrage, are verie unmeet; for if it bee a place of never ſo great moment, faint-heartedneſſe will make them qayte it. 3. They who are both Skilfull and ſtout; yet are not honeſt, but perfidious and treacherous, ſhould have no truſt at all.

Of all theſe we have ſad experience, which ſhould not move You to make choiſe of prophane and godleſſe men, by whom a bleſſing is not to bee expected; but it ſhould move You to bee warie in Your choiſe. I am confident ſuch may bee had, who will bee faythfull for Religion, King, and kingdome.

5. There hath been much debate about the exerciſe of the kings power, yet He is put in the exerciſe of his power, and this day put in a better capacity to exerciſe it by his Coronation. Many are affrayed that the exerciſe of his power, ſhall prove dangerous to the Cauſe; & indeed I confeſſe there is ground of fear, when we conſider, how this power hath been abuſed by former kings. Therefore, Sir, make good uſe of this power; & ſee that You rather keep within bounds, then exceed in the exerciſe of it. I may very well give ſuch a Counſell, as an old Counſellour gave to a king of France. He having ſpent many years at Court, deſired to retire into the countrey, for enjoying privacie fit for his age; & having obtained leave, The king his maſter required him, to ſit down, and write ſome adviſe of government, to leave behind him, which he out of modeſty declyned. The king would not be denyed, but left with him pen & ink, and a ſheet of paper. He being alone after ſome thoughts, wrote with faire and legible Characters in the head of the ſheet Modus, in the middle of the ſheet Modus, & in the foot of the ſheet Modus; & wrote no more in all the paper; which he wrapped up, and delivered to the king, Meaning that the beſt Counſell he could give him, was, That he ſhould keep temper in all things. Nothing more fit for a young king, then to keep temper in all things. Take this Counſell, Sir, and be moderate in the uſe of your power. The beſt way to keep power, is moderation in the uſe of it.

6. The king hath many enemies, even ſuch as are enemies to his Family, & to all kingly government; and are now in the bowels of this kingdom waſting & deſtroying: Beſtirre Your ſelfe, according to vowes & oathes, that are upon You, to be active, for the reliefe of CHRISTS kingdom, born down by thē, in all the three kingdoms; and for the reliefe of this kingdom grievouſly oppreſſed by them. We ſhall earneſtly deſyre, that GOD would put that Spirit upō our king, now entered upon publick government, which he hath put upon the Delyverers of his people from their cruell oppreſſours.

In ſpeaking of the kings behaviour to enemies, One thing I can not paſſe. There is much ſpoken of a treatie with this enemie. I am not of the judgement of ſome, who diſtinguiſh a treatie before invaſion, & after invaſion, and ſay, Treating is very lawfull before invaſion; becauſe it is ſuppoſed that there is little wrong done; but after invaſion, when a kingdom is wronged, & put to infinit loſſes, then they ſay a treaty is to be ſhunned: But in my judgemēt, a treaty may be lawful after invaſion, & wrongs ſuſtained. The end of war is peace, neither ſhould deſire of revenge obſtruct it, providing it be ſuch a treatie & peace, as is not prejudiciall to Religion, nor to the ſafety of the kingdom, nor to the undoubted right of the king, not to the League & Covenant, wherunto we are ſo ſolemnly engaged.

But I muſt break off this treaty, with a ſtory related in Plutarch. The City of Athens was in a great ſtrait, wherin they knew not what to doe. Themiſtocles in this ſtrait ſaid, he had ſomething, wherein to give his opinion, for the behoofe of the State; but he thought it not fit to deliver himſelfe publickly. Ariſtides a man of great truſt, is appointed to hear him privatly, & to make an accompt as he thought meet. When Ariſtides came to make his report to the Senate; He told them, that Themiſtocles his advice was indeed profitable, but not honeſt. Whereupon the people would not ſo much as hear it. There is much whiſpering of a treaty, they are not willing to ſpeak publikly of it. Hear them in private; & it may be the beſt advice ſhall be profitable; but not honeſt. If a treatie ſhould be, let it be both profitable and honeſt, and no lover of peace will be agaynſt it.

7. Seing the king is now upon the renewing of the Covenants, It would be remembered, that we enter into Covenant, according to our profeſſion therein; with reality, ſincerity, & conſtancy, which are the qualifications of good Covenāters. Many doubt of your realitie in the Covenant: Let Your ſinceritie and realitie be evidenced by Your ſteadfaſtneſſe and conſtancie; For manie have begun well, but have not been conſtant.

In the ſacred hiſtory of Kings, we find a note put upon kings according to their carriages. One of three ſentences is written upon them. 1. Some kings have this writtē on them, He did evil in the ſight of the LORD. They neither begin wel nor end wel. Such an one was Ahaz, king of Iudah, & diverſe others in that hiſtory. 2. Others have this writtē of thē, He did that which was right in the ſight of the LORD; but not with a perfect heart. Such an one was Amaziah, king of Iudah, 2. Chr. 25. 2. He was neither ſincere nor conſtant: whē GOD bleſſed him with victory againſt the Edomites, he fel fouly frō the true worſhip of GOD, & ſet up the gods of Edom. 3. A third ſentence is writtē upon the godly kings of Iudah, He did right in the ſight of the LORD with a perfect heart. As Aſa, Hezekiah, Iehoſhaphat and Ioſiah, They were both ſincere & conſtant. Let us neither have the firſt, nor the ſecond; but the third writtē upon our King, He did right in the ſight of the LORD, with a perfect heart. Begin well, and continue conſtant.

Before I cloſe, I ſhal ſeek leave, to lay before our young king, two exemples, to beware of, & One to follow. The two warning exemples, One of them is in the Text, another in our own Hiſtorie.

The firſt exemple is of Ioaſh. He began wel, & went on in a godly reformation all the dayes of Iehojada; but it is obſerved 2. Chrō. 24. 17. that after the dayes of Iehojada, the princes of Iudah came, & did obeyſance to the king; & he hearkened unto them, verſ. 18. It appeareth, they had been lying at waite, till the death of Iehojada; & took that opportunity to deſtroy the true worſhip of GOD, & ſet up falſe worſhip, flattering the king for that effect: For it is ſaid, They left the houſe of the LORD, & ſerved groves & Idoles; & were ſo far from being reclaimed, by the Prophet of the LORD, that was ſent unto them, that they cōſpired againſt Zechariah the ſon of Iehojada, who reproved them mildly for their Idolatry, and ſtoned him with ſtones, and ſlew him at the kings commandement. And verſ. 22. it is ſayd, Ioaſh remembered not the kindneſſe that Iehojada his father had done to him, but ſlew his ſonne.

SIR, Take this exemple for a warning. You are obliedged by the COVENANT, to goe on in the Work of Reformation, It may be, ſome great ones are wayting their tyme, not having opportunitie to work for the preſent, till afterward they may make obeyſance, and perſwade You to deſtroy all, that hath been done in the Work of GOD theſe diverſe years. Beware of it; Let no allurement or perſwaſion prevayle with You, to fall from that, which this day You bynd Your ſelfe to mayntayn.

Another exemple I give You, yet in recent memorie, of Your grand-father king IAMES. He fell to be very young, in a time, full of difficulties; yet there was a godly party in the land, who did put the Crown upon his head: And when he came to ſome years, He & his people entered in a Covenant with GOD, He was much cōmended by godly & faithfull men, comparing him to young Ioſiah ſtanding at the Altar, renewing a Covenant with GOD; And he himſelfe did thank GOD, that he was born in a Reformed Kirk, better reformed then England; for they retained many popiſh ceremonies: yea, better reformed then Geneva, for they kept ſome holy dayes; Charging his people to be conſtant, & promiſing himſelfe to continue in that Reformation, & to maintain the ſame. Notwithſtanding of all this, he made a foule defection: He remembered not the kindneſſe of them who had held the crown upon his head; yea, he perſecuted faithfull Miniſters, for oppoſing that courſe of defection. He never reſted till hee had undone Presbyteriall Governement, and Kirk Aſſemblies, ſetting up Biſhops, and bringing in Ceremonies, agaynſt which formerly hee had given large teſtimonie. In a word, hee layd the foundation, whereupon his ſonne our late king, did build much miſchiefe to Religion, all the dayes of his lyfe.

SIR, I lay this exemple before You the rather, becauſe it is ſo near You, that the guiltines of the tranſgreſſion lyeth upō the Throne & Family, & it is one of the ſinnes, for which You have profeſſed humiliation very lately. Let it be laid to heart, take warning, requite not faithfull mens kindnes with perſecution; yea, requite not the LORD ſo, who hath preſerved You to this tyme, and is ſetting a Crown upon Your head. Requite not the LORD with Apoſtaſie and Defection from a ſworn Covenant: But bee ſteadfaſt in the Covevant, as You would give Teſtimonie of Your True Humiliation for the Defection of theſe that went before You.

I have ſet vp theſe two exemples before You as beacons to warne You to keep off ſuch dāgerous courſes, & ſhal add one for imitation, which, if followed, may happily bring with it the bleſſing of that godly mans adherēce to God. The exemple is of Hezekiah, who did that which was right in the ſight of the Lord, 2. king. 18. 5. 6. It is ſaid of him, He truſtea in the Lord God of Iſrael, and he clave vntounto the Lord, and departed not from following him, but kept his Cōmandements. And verſ. 7. The LORD was with him, and he proſpered whither ſoever he went forth.

Sir, follow this exemple, cleave unto the LORD, and depart not frō following him, & the LORD will be with You, & proſper You whitherſoever You go. To this LORD, frō whom we expect a bleſſing upon this dayes workm, be glory and praiſe for ever. Amen.

SERMON beeing ended, Prayer was made, for a Bleſſing upon the doctrine delyvered.

The King being to renew the COVENANTS, firſt the Nationall Covenant, then the Solemn League, and Covenant, were diſtinctlie read.

After the reading of theſe COVENANTS, The MINISTER prayed for grace, to perform the contents of the Covenants, and for faythfull ſteadfaſtneſſe in the Oath of GOD; And then (the Miniſters Commiſſioners of the Generall Aſſemblie, deſyred to bee preſent, ſtanding before the Pulpit) hee miniſtred the Oath unto the King; who kneeling, and lifting up his right hand, did ſwear in the words following:

I CHARLES, King of Great Britane, France and Ireland, doe aſſure and declare, by my Solemn Oath, in the Preſence of Almightie GOD, the Searcher of Hearts, my allowance and approbation of the Nationall Covenant, and of the Solemn League and Covenant above-written, and faythfullie obliedge my ſelfe, to proſecute the ends thereof, in my Station and Calling; and that I for my ſelfe and ſucceſſours, ſhall conſent and agree, to all Acts of Parliament enjoyning the Nationall Covenant, and the Solemn League and Covenant, and fullie eſtabliſhing Preſbyteriall Government, The Directorie of Worſhip, Confeſsion of Fayth, and Catechiſmes in the Kingdom ōf Scotland, as they are approven by the Generall Aſſemblies of this Kirk, and Parliament of this Kingdom; And that I ſhall give my Royall Aſſent, to Acts and Ordinances of Parliament, paſſed, or to bee paſſed, enioyning the ſame in my other Dominions: And that I ſhall obſerve theſe in my own practice and Familie, and ſhall never make oppoſition to anie of theſe, or endevour any change thereof.

After the King had thus Solemnlie ſworne, The Nationall Covenant, the League & Covenant, and the Kings Oath, ſubjoyned unto both being drawne up in a fayre Parchment; The King did ſubſcrybe the ſame, in preſence of all.

Thereafter the King aſcendeth the Stage, and ſitteth down in the Chaire of State.

Then the Lords, Great Conſtable, and Mariſhall, went to the four corners of the Stage, with the Lyon going before them; who ſpoke to the people theſe wordes, Sirs, I doe preſent vntounto you the King, CHARLES, The Rightfull and Ʋndoubted Heire of the Crowne and Dignitie of this Realme; This day is by the Parliament of this Kingdome appoynted for his Coronation, And are you not willing to have him for your King, and become ſubject to his Commandements?

In which action, the Kinges Majeſtie ſtood up, ſhowing himſelfe to the people, in each corner; And the people expreſſed their willingneſſe, by chearfull acclamations, in theſe wordes, GOD SAVE THE KING, CHARLES THE SECOND.

Thereafter the Kinges Majeſtie ſupported by the Conſtable, and Mariſhall, commeth downe from the Stage, and ſitteth downe in the Chaire, where hee heard the SERMON.

The Miniſter, accompanied with the Miniſters before mentioned, cometh from the Pulpit toward the King; & requyreth, If hee was willing to take the Oath, appoynted to bee taken at the Coronation.

The King anſwered, hee was moſt willing.

Then the Oath of Coronation, as it is contayned in the eight Act of the firſt Parliament of King IAMES, being read by the Lyon, The Tenour whereof followeth:

Becauſe, that the increaſe of Vertue, and ſuppreſsing of Idolatrie, craveth, That the Prince and the people bee of one perfect Religion; which of GODS MercieMercy is now preſentlie profeſſed within this Realme; Therefore it is ſtatuted and ordayned, by our Soveraigne Lord, my Lord Regent, and three Eſtates of this preſent Parliament; That all Kinges, Princes, and Magiſtrats whatſoever, holding their place which here-after at any tyme ſhall happen to Reigne, and beare rule over this Realme, at the tyme of their Coronation, and re…eat of their Princelie Authoritie, make their faythfull promiſe, in preſence of the Eternall GOD; That enduring the whole courſe of their lyves, they ſhall ſerve the ſame Eternall GOD, to the vttermoſt of their power, according as hee hath requyred in His Moſt Holy Word, revealed and contayned in the New and Old Teſtaments; And according to the ſame Word, ſhall mayntayne the True Religion of CHRIST IESƲS, the preaching of His Holy Word, and due and right miniſtration of the Sacraments now receaved, and preached within this Realme. And ſhall aboliſh and gaynſt and all falſe religions, contrary to the ſame. And ſhall rule the people committed to their charge, according to the will and command of GOD revealed in His foreſayd Word, and according to the Loveable Lawes, and Conſtitutions receaved in this Realme, no wayes repugnant to the ſayd Word of the Eternall GOD, And ſhall procure to the vttermoſt of their power, to the Kirk of GOD and whole Chriſtian people, true and perfect peace, in tyme comming. The Rights and Rents, with all juſt Priviledges of the Crowne of Scotland, to preſerve and keepe inviolated; Neither ſhall they tranſfer, nor alienate the ſame. They ſhall forbid and repreſſe in all E…ates, and degrees, reafe, oppreſsion, and all kynd of wrong: In all judgementes they ſhall command and procure that juſtice, and equitie bee keeped, to all creatures, without exception, as the LORD and Father of Mercies, bee mercifull vntounto them: And out of their Landes and Empyre they ſhall bee carefull to roote out all Hereticks, and enemies to the True Worſhip of GOD, that ſhall bee convict by the True Kirk of GOD, of the foreſayd crymes; And that they ſhall faythfullie affirme the things above written, by their Solemne Oath.

The Miniſter tendered the Oath unto the King, who kneeling, and holding up his right hand, ſware in theſe wordes, By the Eternall and Almightie GOD, Who liveth and reigneth for ever, I ſhall obſerve and keepe all that is contayned in this Oath.

This done, the Kinges Majeſtie ſitteth downe in his Chaire, and repoſeth himſelfe a little.

Then the King aryſeth from his Chaire, and is diſrobed, by the Lord Great Chamberlaine, of the Princelie Robe, Where-with hee entered the Kirk, and is inveſted by the ſayd Chamberlaine in his Royall Robes.

There-after, the King being brought to the Chaire on the North ſyde of the Kirk, ſupported as formerlie, the Sword was brought by Sir William Cockburne of Langtown, Gentleman Uſher, from the Table, and delyvered to Lyon king of Armes; Who giveth it to the Lord Great Conſtable, who putteth the ſame in the Kinges hand, ſaying, SIR, Receave this kinglie Sword, for the Defence of the Fayth of CHRIST, and protection of His Kirk, and of the True Religion, as it is preſentlie profeſſed within this kingdome, and according to the Nationall Covenant, and League and Covenant, and for executing Equitie, and Justice, and for puniſhment of all iniquitie and injuſtice.

This done, the Great Conſtable receaveth the Sword from the King, and girdeth the ſame about his ſyde.

There-after, the King ſitteth downe in his Chaire; and then the Spurres were put on him, by the Earle Matiſhall.

There-after, Archibald Marquis of Argyle, having taken the Crown in his handes, the Miniſter prayed to this purpoſe:

That the LORD would purge the Crowne from the ſinnes and tranſgreſſions of them that did reigne before Him; That it might bee a pure Crowne, That GOD would ſettle the Crowne vponupon the Kinges head: And ſince men that ſet it on, were not able to ſettle it, That the LORD would put it on, and preſerve it. And then the ſayd Marquis put the Crown on the Kings head.

Which done, the Lyon king of Armes, The Great Conſtable ſtanding by him, cauſeth an Herauld, to call the whole Noble men, one by one, according to their rankes; who comming before the King, kneeling, and with their hand touching the Crowne on the Kinges head, ſware theſe wordes, By the Eternall, and Almightie GOD, who liveth and reigneth for ever; I ſhall ſupport thee to my vttermost. And when they had done, then all the Nobilitie held up their handes, and ſware to bee loyall and true ſubjects, and faythfull to the Crown.

The Earle Mariſhall, with the Lyon, going to the four corners of the Stage, The Lyon proclaymeth the Obligatorie Oath of the People; And the People holding up their handes all the tyme, did ſweare By the Eternall and Almightie GOD, who liveth and reigneth for ever, wee become your liedge men, and Trueth, and Fayth ſhall beare vntounto you, and live and die with you, against all manner of folkes what-ſo-ever, in your ſervice, according to the Nationall Covenant, and ſolemn League and Covenant.

Then did the Earls and Vicounts put on their crowns; and the Lyon lykewayes put on his.

Then did the Lord Chamberlayne looſe the Sword where-with the King was girded; and draw it, and delyver it drawne into the Kinges handes; and the King put it in the hands of the Great Conſtable, to carrie it naked before him.

Then Iohn Earle of Craufurd & Lindſay, took the Scepter, and put it in the Kinges right hand, ſaying, SIR, Receave this Scepter the ſign of Royall Power of the Kingdom, that you may govern your ſelfe right, and defend all the Christian People committed by GOD to your Charge, puniſhing the wicked, & protecting the juſt.

Then did the King aſcend the Stage, attended by the Officers of the Crown, and Nobilitie, & was inſtalled in the Royall Throne by Archibald Marquis of Argyle, ſaying; Stand, & hold faſt from henceforth, the place whereof you are the lawfull & righteous Heir, by a long and lineall ſucceſsion, of your fathers; which is now delyvered vntounto you, by authoritie of Almightie GOD.

When the King was ſet down upon the Throne, the Miniſter ſpoke to him a word of Exhortation, as followeth:

SIR, You are ſet down vponupon the Throne, in a verie difficill tyme; I ſhall therefore put you in mind of a Scripturall expreſsion of a Throne, 1. Chron. 29. 23. it is ſayd, Solomon ſate on the Throne of the LORD. Sir, you are a king, and a king in Covenant with the LORD; If you would have the LORD to own you to be his king, & your Throne to be his Throne; I deſire you may have ſome thoughts of this expreſsion.

1. It is the LORDS Throne: Remember you have a king above you The King of Kings, & Lord of Lords, who commandeth thrones: He ſetteth kinges on thrones, & dethroneth them at His pleaſure: Therefore take a word of advice, Be thankfull to Him, who hath brought you thorow many wanderings to ſet you on this Throne: Kiſſe the Sonne, lest Hee bee angrie; and learne to ſerve Him with feare, who is terrible to the kings of the earth.

2. Your Throne, is the LORDS Throne; and your people, the LORDS People; Let not your heart bee lifted vp above your brethren, Deutr. 17. 20. They are your brethren, not onlie fleſh of your fleſh, but Brethren by Covenant with GOD: Let your Government bee refreſhing vntounto them, as the rayn on the mowen graſſe.

3. Your Throne, is the TORDS Throne: Beware of making his Throne, a Throne of iniquitie: There is ſuch a Throne, Pſal. 94. 20. Which frameth miſchiefe by a Law, GOD will not owne ſuch a Throne; It hath no fellowſhip with Him. Sir, There is too much iniquitie vponupon the Throne, by your Predeceſſours; who framed miſchiefe by a Law, ſuch Lawes as have beene deſtructive to Religion, and grievous to the LORDS People; You are on the Throne, & have the Scepter, beware of touching miſchievous lawes therewith: But as the Throne is the LORDS Throne, let the Lawes be the LORDS Lawes, agreeable to His Word, ſuch as are terrible to evill doers, and comfortable to the Godlie, and a reliefe to the Poore, and oppreſſed in the Land.

4. The LORDS Throne putteth you in mynd, whom you ſhould have about the throne; Wicked Counſellours, are not for a king vponupon the LORDS Throne, SOLOMON knew this, who ſayd, Prov. 25. 5. Take away the wicked from before the King, and his Throne ſhall bee eſtabliſhed in Righteouſneſſe: And Prov. 20. 8. A King upon the Throne, ſcattereth away all evill with his eyes.

5. The LORDS Throne putteth you in mynd, that the Judgement on the Throne, ſhould be the LORDS, Take the exhortation, Jer. 22. from the beginning, The Prophet hath a cōmand to goe to the houſe of the king of Judah, and ſay, Heare the Word of the LORD, O king of Iudah, that ſitteſt upon the Throne, & thy ſervants, & thy people, Execute ye judgement, & righteouſnes, & delyver the ſpoyled, out of the hand of the oppreſſour: & doe no wrong, do no violence to the ſtrāger, the fatherles, nor the widow, neither ſhed innocēt blood in this place. If ye do this thing indeed, then ſhall there enter by the gates of this houſe, kings ſitting upon the Throne of DAVID. But if yee will not heare theſe Wordes, I ſweare by My Selfe, ſayeth the LORD, This houſe ſhall become a deſolation. And verſ. 7. I will prepare deſtroyers agaynſt thee.

SIR, Deſtroyers are prepared for the injustee of the Throne, I intreat you, execute Righteous Judgement; if you doe it not, your houſe will bee a Deſolation: But if you doe that which is right, GOD ſhall remove the Deſtroyers; And you ſhall bee establiſhed on your Throne; And there ſhall yet bee Dignitie in your Houſe, for your ſervants, and for your people.

Lastlie; If Your Throne bee the Throne of the LORD, Take a word of encouragment agaynst Throne Adverſaries, Your enemies, are the enemies of the LORDS Throne: Make your peace with GOD in CHRIST, and the LORD ſhall ſcatter your enemies from the Throne; And Hee ſhall magnifie you yet in the ſight of theſe Nations, and make the miſled people ſubmit themſelves willinglie to Your Governement.

SIR; If You vſe well the LORDS Throne, on which you are ſet, then the two words in the place cited, 1. Chron. 29. 23. ſpoken of Solomon ſitting on the Throne of the LORD, Hee proſpered, and all Iſrael obeyed him, ſhall belong vntounto you, Your people ſhall obey you, in the LORD; and you ſhall proſper in the ſight of the Nations round about.

Then the Lord Chancellour went to the four corners of the Stage, The Lyon king of Armes going before him, and proclaymed his Majeſties Free Pardon, to all Breakers of Penall Statutes, and made offer thereof: Whereupon the people cryed, GOD SAVE THE KING.

Then the King ſupported by the Great Conſtable, and Mariſhall, and accompanied with the Chancellour, aroſe from the Throne, & went out, at a door prepared for the purpoſe, to a Stage; and ſhowed himſelfe to the people without, who clapped with their handes, and cryed with a lowd voyce, a long tyme, GOD SAVE THE KING.

Then the King returning, & ſitting down upon the Throne, delyvered the Scepter, to the Earle of Craufurd and Lindſay, to bee carried before him: Thereafter the Lyon king of Arms, rehearſed the Royall Lyne of the Kings upward, to FERGUS the firſt.

Then the Lyon called the Lords one by one, who kneeling and holding their hands betwixt the Kings hands, did ſweare theſe words, By the Eternall and Almightie GOD, who liveth and reigneth for ever, I doe become your Liedge man, and Trueth and Fayth ſhall beare vntounto you, and live and die with you, agaynst all manner of Folkes whatſoever, in your ſervice, according to the Nationall Covenant, and Solemn League and Covenant.

And everie one of them kiſſed the Kings left cheek.

When theſe Solemnities were ended, The Miniſter ſtanding before the King on his Throne, pronounced this Bleſſing:

The LORD bleſſe thee, and ſave thee; The LORD heare thee in the day of Trouble; The Name of the GOD of Jacob defend thee; The LORD ſend thee helpe from the Sanctuarie, and ſtrengthen thee out of Sion. Amen.

After the Bleſſing pronounced, the Miniſter went to the Pulpit, and had the following Exhortation, The King ſitting ſtill upon the Throne. Yee have this day a King crowned, and entered into COVENANT with GOD, and his people, Look, both King and People, that yee keep this COVENANT; and beware of the breach of it: That yee may bee the more carefull to keep it, I will lay a few things before you.

I remember when the Solemn League & Covenant was entered by both Nations, The Cōmmiſſionars from ENGLAND being preſent in the Eaſt Kirk of Edinburgh, a paſſage was cited out of Nehem. 5. 13. Which I ſhall now agayn cite, Nehemiah requyreth an Oath of the Nobles and people, to reſtore the morgaged lands, which they promiſed to doe; After the Oath was tendered, in the 13. verſ. hee did ſhake his lap, and ſayd, So GOD ſhake out every man from his houſe, & from his labour, that performeth not his promiſe, even thus bee hee ſhaken out and emptied; And all the Congregation ſayd: Amen.

Since that tyme, manie of theſe who were in Covenant, are ſhaken out of it; yea, they have ſhaken of the Covenant, and layd it aſyde. It is true, they are proſpering this day, and think that they proſper, by laying aſide the Covenant; But they wil be deceaved, That word ſpoken then, ſhall not fall to the ground, GOD ſhall ſhake them out of their poſſeſſion and emptie them for their perfidious breach of the Covenant.

The ſame I ſay to King and Nobles, and all that are in Covenant; If you break that Covenant, being ſo ſolemnly ſworn, All theſe who have touched your Crown, & ſworn to ſupport it, ſhall not be able to hold it on; but GOD will ſhake it off, & turn you from the Throne: And ye Noble-men, who are aſſiſtant to the putting on of the Crown, & ſetting the King upon the Throne, if yee ſhall either aſſiſt, or advyſe the King to break the Covenant, & over-turne the Work of GOD, hee ſhall ſhake you out of your poſſeſſions, and emptie you of all your glorie.

Another paſſage I offer to your ſerious conſideration, Jer. 34. 8. After that Zedekiah had promiſed to proclaime libertie to all the LORDS People, who were ſervants, & entered in a Covenant hee & his Princes to let them goe free, and according to the Oath had let them goe; Afterwards they cauſed the ſervants to returne, and brought them into ſubjection, verſ. 11. What followeth upon this breach? verſ. 15. 16. Ye were now turned, & had done right in my ſight in proclaiming libertie; but yee turned, & made them ſervants again. And therefore, verſ. 18. 19. 20. 21. I will give the men who have tranſgreſſed My Covenant, who have not performed the wordes of the Covenant, which they made before Me, when they cut the calf in twain, and paſſed between the parts thereof, I will even give them into the hands of their enemies, into the hand of them that ſeek their lyfe, even Zedekiah and his Princes.

If the breach of a Covenant made for the Libertie of Servants was ſo puniſhed, what ſhall bee the puniſhment of the breach of a COVENANT for Religiō, & the liberty of the people of GOD? There is nothing more terrible to King and Princes, then to be given into the hand of enemies, that ſeek their lyfe. If yee would eſcape this judgement, Let King and Princes keep their Covenant made with GOD: Your enemies who ſeeke your lyfe, are in the Land, if yee breake the COVENANT, it may bee feared, GOD give you over unto them as a prey: But if yee keepe COVENANT, it may bee expected, GOD will keepe you out of their hands.

Let not the place ye heard opened, bee forgotten, for in it yee have an exemple of Divine Iuſtice agaynſt Joaſh and the Princes, for breaking that COVENANT, 2. CHRON. 24. 23. The Princes who intiſed to that Breach, are deſtroyed; and in the 24. verſ. it is ſayd, The armie of the Syrians came with a ſmall companie of men, and the LORD delyvered a verie great hoſte in their hand; becauſe they had forſaken the LORD GOD of their fathers: So they executed judgement agaynſt Joaſh. And verſ. 25. His owne ſervantes conſpired agaynſt him, and ſlew him on his bed, &c.

The Conſpiracie of Servants or Subjects, againſt their king, is a wicked courſe: But GOD in His Righteous Iudgement ſuffereth Subjects to conſpire and rebell agaynſt their Princes; becauſe they rebell againſt GOD: And Hee ſuffereth Subjects to break the Covenant made with a king; becauſe hee breaketh the Covenant made with GOD. I may ſay freely, that a chief cauſe of the judgement upon the kings houſe, hath been the Grand-fathers breach of Covenāt with GOD, & the fathers following his ſteps in oppoſing the work of GOD, & his Kirk within theſe kingdoms; They broke Covenant with GOD, and men have broken Covenant with them: Yea, moſt cruellie and perfidiouſlie have invaded the Royall Familie, and trodden upon all Princelie Dignitie.

Bee wyſe by their exemple; You are now ſitting upō the Throne of the kingdom, & your Nobles about you, there is one above you, even JESƲS, the King of Sion; and I, as His ſervant, dare not but be free with you; I charge you, Sir, in His Name, That you keep this Covenant in all points; If you ſhall break this Covenant, and come agaynſt His Cauſe; I aſſure you, the Contraverſie is not ended between GOD and your familie: But will be carried on to the further weakening, if not the over-throw of it: But if you ſhall keep this Covenant, and befriend the KINGDOM of CHRIST, It may bee from this day, GOD ſhall begin to doe you good, Although your eſtate bee verie weake, GOD is able to rayſe you, and make you reigne, maugre the oppoſition of all your enemies: And how-ſoever it ſhall pleaſe the LORD to diſpoſe, you ſhall have peace toward GOD, through CHRIST the MEDIATOR.

As for you who are Nobles and Peeres of the Land, your ſhare is great in this day of Coronation, yee have come and touched the Crowne, and ſworne to ſupport it, yee have handled the Sword and the Scepter, and have ſet down the King upon his Throne.

1. I charge you to keepe your Covenant with GOD; and ſee that yee never bee moved your ſelves to come agaynſt it in anie head, or article thereof; and that yee give no counſell to the king to come againſt the Doctrine, Worſhip, Government & Diſcipline of the Kirk, eſtabliſhed in this Land, as ye would eſchew the judgement of Covenant breakers. If the King & ye who are engaged to ſupport the Crowne, conſpire together againſt the Kingdome of CHRIST, both yee that doe ſupport, & hee that is ſupported, will fall together. I preſſe this the more, becauſe it is a rare thing to ſee a king & great men for CHRIST; In the long Catalogue of kings, which yee have heard recited this day, they will bee found few who have beene for CHRIST.

2. I charge you alſo, becauſe of your many Oathes to the king; That you keep them inviolablie. Bee faythfull to him, according to your Covenant, The Oathes of GOD are upon you, if directlie, or indirectlie, yee doe anie thing agaynſt his Standing, GOD, by whom yee have ſworne, will bee avenged upon you, for the breach of His Oath.

And now I will ſhut up all with one word more to You, SIR, You are the only Covenanted king with GOD, & His People, in the world; many have obſtructed Your entrie in it: Now ſeing the LORD hath brought You in over all theſe Obſtructions, Only obſerve to doe what is contayned therein; and it ſhall prove an happie tyme for You, and Your Houſe. And becauſe You are entered in tymes of great Difficultie, wherin ſmal ſtrength ſeemeth to remain with You, in the eyes of the world, for recovering Your juſt power and greatneſſe; Therefore take the Counſell which David when he was a-dying, gave to his ſonne Solomon, 1. King. 2. 2. 3. Bee ſtrong, and ſhow thy ſelfe a man, and keep the Charge of the LORD thy GOD: to walke in His Wayes, and keepe His Commandements; that thou mayeſt prosper in all that thou doeſt, and whether-ſo-ever thou turneſt thy ſelfe.

After this Exhortation, the Miniſter cloſed the whole Action, with Prayer; and the xx. PSALM being ſung, hee diſmiſſed the people, with the Bleſſing.

Then did the Kinges Majeſtie deſcend from the Stage, with the Crown upon his head; and receaving agayn the Scepter in his hand, returned with his whole Trayn, in ſolemn manner, to his Palace, the Sword being carried before him.

FINIS.

End of the text · Robert Douglas, The Form and Order of the Coronation of Charles II (1651)

The Form and Order of the Coronation of Charles II, Sermon

p. 5SERMON Preached at Scoone, Jan. firſt 1651. At the CORONATION of CHARLES the SECOND, King of Scotland, England, France, and Ireland,

SERMON Preached at Scoone, Jan. firſt 1651. At the CORONATION of CHARLES the SECOND, King of Scotland, England, France, and Ireland,