A Phoenix, Sermon

A Phoenix · Sermon

p. 19A Sermon preached at Scoon, Jan. 1. 1651. At the Coronation of Charles the Second, King of Seotland, England, France and Ireland.

By Robert Dowglas, Miniſter at Edinburgh, Moderator of the Commiſſion of the General Aſſembly.

2 KINGS 11. Verſ. 12.17.

And he brought forth the Kings Son, and put the Crown upon him, and gave him the Teſtimony; and they made him King, and anointed him, and they clape their hands and ſaid, God ſave the King.

And Jehojada made a Covenant between the Lord, and the King, and the People, that they ſhould be the Lords people, between the King alſo and the people.

IN this Text of Scripture, you have the Solemn Enthronizing of Joaſh, a young King, and that in a very troubleſome time; for Athaliah p. 20the mother of Ahaziah ha… cruelly murthered the Royal Seed▪ and uſurped the Kingdome, by th… ſpace of ſix yeares. OnelyOnly thi… young Prince was preſerved by Iehoſheba the ſiſter of Ahaziah, and wife to Jehojada the high Prieſt, being hid with her in the houſe o… the Lord all that time.

Good Interpreters do conjecture▪ though Joaſh be called the ſon of Ahaziah, that he was not his ſon by nature, but by ſucceſſion to the Crown. They ſay, that the race of Solomon ceaſed here, and the Kingdome came to the poſterity of Nathan the ſon of David. Becauſe 2 Chron. 22.9. it is ſaid, The houſe of Ahaziah had no power to keep the Kingdome; which they conceive to be for the want of children in that houſe; And becauſe of the abſurdity and unnaturalneſſe of the fact, that Athaliah the Grand-mother ſhould have cut off her ſons children. I ſhall not ſtand upon the matter, only I may ſay, if they were Ahaziah his own children, it was a moſt unnatural and cruel p. 21fact of Athaliah to cut off her own poſterity.

For the uſurpation, there might have been two motives. 1. It ſeemeth that when Ahaziah went to battel, Athaliah was left to govern the Kingdome; and her ſon Ahaziah being ſlain before his return, ſhe thought the Government ſweet, and could not part with it; and becauſe the Royal ſeed ſtood in her way, ſhe cruelly deſtroyed them, that ſhe might raign with the greater freedome. 2. She was earneſt to ſet up a falſe worſhip, even the worſhip of Baal, which ſhe thought could not be ſo well done, as by cutting off the Royal race, and getting the ſole power in her hand, that ſhe might do what ſhe pleaſed.

The buſineſſe you are about this day, is not unlike: You are to inveſt a young King in the Throne, in a very troubleſome time: and wicked men have riſen up, and uſurped the Kingdome, and put to death the late King moſt unnaturally. The like motives ſeem to have prevailed with them. 1. Theſe p. 22men by falſhood and diſſimulatio… have gotten power in their hand… which to them is ſo ſweet, that th… are unwilling to part with it; A… becauſe the King and his ſeed ſtoo… in their way, they have made awa… the King, and diſinherited his chi… dren, that the ſole power might b… in their hand. 2. They have … number of damnable errors, and falſe worſhip to ſet up, and inten… to take away the Ordinances o… Chriſt, and Government of hi… Kirk. All this cannot be done, unleſſe they have the ſole power i… their hands, and this they canno… have till the King and his poſteri… be cut off. But I leave this, an… come to the preſent ſolemnity▪ There is a Prince to be inthroned, good Jehojada will have the crown put upon his head.

It may be queſtioned, why they went about this Coronation in a time of ſo great hazard, when Athaliah had reigned ſix yeares? Had i… not been better to have defeated Athaliah, and then to have crowned the King? Two reaſons may b… p. 23rendred, why they delay not the …oronation. To crown the King …as a duty they were bound to, …azard ſhould not make them leave …heir duty. They did their duty, …nd left the ſucceſſe to God. …. They crowned the young King, …o endear the peoples affections to their own native Prince, and to …lienate their hearts from her that had uſurped the Kingdome. If they had delayed, the King being known to be preſerved, it might have brought on, not only comply…nce with her, but alſo ſubjection to her government, by reſting in it, and being content to lay aſide the righteous heir of the Crown.

The ſame is obſerved in our Caſe, and many wonder that you ſhould Crown the King in a dangerous time, when the uſurpers have ſuch power in the land, the ſame reaſons may ſerve to anſwer for your doing. 1. It is our neceſſary duty to crown the King upon all hazards, and to leave the ſucceſſe to God. 2. It appeareth now, it hath been too long delayed. Delay is p. 24dangerous, becauſe of the com… ance of ſome, and treachery of … thers. If it ſhall be delayed long it is to be feared, that the m… part ſhall ſit down under the ſh… dow of the Bramble, the deſtroyi… uſurpers.

I come to the particular han… ling of this preſent Text, and … ſpeak from it to the preſent ti… I have read the 12. and 17. v. … cauſe of theſe two which meet t… gether, the Crowning of a Kin… and his renewing the Covena… Amongſt many particulars whi… may be handled from the Text, ſhall confine my ſelf to theſe fiv… 1. The Crown, He put the Cro… upon his head: 2. The Teſtimon… He gave them the Teſtimony. 3. T… Anointing, They Anointed hi… Theſe three are in the 12. verſ… As for that which is ſpoken of t… peoples joy, we ſhall give it a tou… when we come to the peoples dut… The covenant between God an… the King, and the people, Jehoja… made a covenant between God an… the King and the people, that th… p. 25ſhould be the Lords people. 5. The Covenant between the King and the people, Between the King alſo and the people; both in the 17. verſe.

Firſt, the Crown is put upon his Head. A Crown is the moſt excellent badge of Royal Majeſty. To diſcourſe on Crowns in a Stateway, I ſhall leave unto States-men, and lay only theſe three before you of the Crown.

I. In putting on of the Crown, it would be well faſtened, for Kings Crowns are often times tottering; and this is a time wherein they totter. There are two things which make Kings Crowns to totter; great ſins, and great commotions and troubles; take heed of both.

1. There are many ſins upon our King and his Family. Sin will make the ſureſt Crown that ever men ſet on to totter. The ſins of former Kings have made this a tottering Crown. I ſhall not inſiſt here, ſeeing there hath been a ſolemn day of humiliation through p. 26the Land, on Thurſday laſt, for the ſins of the Royal Family. I wiſh the Lord may bleſſe it; and deſire the King may be truly humbled for his own ſins, and the ſins of his fathers houſe, which have been great, beware of putting on theſe ſins with the Crown; For if you put them on, all the well-wiſhers to a King in the three Kingdomes will not be able to hold on the Crown, and keep it from tottering; yea, from falling. Lord, take away the controverſie with the Royal Family, that the Crown may be faſtened ſure upon the Kings head, without falling or tottering.

2. Troubles and commotions in a Kingdome, make crowns to totter. A Crown at the beſt, and in the moſt calme times, is full of trouble, which if it were well weighed by men, there would not be ſuch hunting after Crowns. I read of a Great man, who conſidering the trouble and care that accompanied a Crown, ſaid, he would not take it up at his foot, though he might have it for taking. p. 27Now if a Crown at the beſt be ſo full of troubles, what ſhall one think of a Crown at the worſt, when there are ſo great commotions, wherein the Crown is directly aimed at? Surely it muſt be a tottering crown at the leaſt, eſpecially when former ſins have brought on theſe troubles. As the remedy of the former is true humiliation, and turning unto God; ſo the remedy of the latter, is Pſal. 21.3. (ſpeaking of Davids crown) Thou ſetteſt a crown of pure gold upon his head. God ſet on Davids crown, and therefore it was ſetled, notwithſtanding of many troubles. Men may ſet on crowns, and they may be thrown off again; but when God ſetteth them on, they will be faſt. Enemies have touched the Crown 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 be crowned, and you who are to crown him, ſhould deal earneſtly with God, to ſet the Crown on the Kings head, and to keep it on againſt p. 28all the commotions of this generation. 2. A King ſhould eſteem more of the people he raigneth over, than of his crown, Kings uſe to be ſo taken up with their Crowns, that they deſpiſe their people. I would have a King following Chriſt, the King of his people, who ſaith of them, Iſa. 62.3. Thou ſhalt be a crown of Glory in the hand of the Lord, and a royal diadene in the hand of thy God. Chriſt counteth his people his Crown and Diadem; ſo ſhould a King eſteem the people of the Lord, over whom he ruleth, to be as his Crown and Diadem; take away the people, and a Crown is but an empty ſymbole. 3. A King when he getteth his Crown on his head, ſhould think at the beſt, it is but a fading Crown. All the Crowns of Kings are but fading Crowns: therefore they ſhould have an eye upon that Crown of Glory, that fadeth not away, 1 Pet. 5.4. And upon a Kingdome that cannot be ſhaken, Heb. 12.28. that Crown and Kingdome belongeth not to Kings as Kings, p. 29but unto believers; and a believeing King hath this Comfort, that when he hath endured a while, and been tryed, he ſhall receive the crown of life, which the Lord hath promiſed to them that love him.

II. The ſecond thing in this Solemnity, is the Teſtimony, by this is meant the Law of God; ſo called becauſe it teſtifieth of the mind and will of God. It was commanded, Deut. 17.18, 19. when the King ſhall ſit upon the throne of his kingdome, he ſhall write a copy of the book of the Law, and it ſhall be with him, that he may read therein all the dayes of his life. The King ſhould have the Teſtimony for theſe three main uſes.

1. For his information in the way of God, Deut. 17.19. This uſe of the Kings having the Book of the Law, is expreſſed, That he may learn to fear the Lord his God; the reading of other books may do a King good for Government, but no book will teach him the way of ſalvation, but the book of God. Chriſt biddeth ſearch the Scriptures, p. 30for in them ye think to have eternal life, and they teſtifie of me, Joh. 5.39. He is a bleſſed man who meditateth in the Law of the Lord, Pſal. 1.1, 2. King David was well acquainted herewith, as appeareth, Pſal. 119. Kings ſhould be well exerciſed in Scripture. It is reported of Alphonſus King of Aragon, that he read the Bible fourteen times, with gloſſes thereupon. I recommend to the King, to take ſome houres for reading holy Scripture: It will be a good meanes to make him acquainted with Gods mind, and with Chriſt as a Saviour.

2. For this direction in government, Kings read books that may learn them to govern well, which I condemn not, but all the books a King can read, will not make him govern to pleaſe God, as this book. I know nothing that is good in government, but a King may learn it out of the book of God. For this cauſe Joſhua is commanded, Joſh. 1.8. That the book of the law ſhall not depart out of his p. 31mouth, and he is commanded to do according to that is written therein. He ſhould not only do himſelf that which is written in it, but do and govern his people according to that is written in it; King David knew this uſe of the Teſtimony, who ſaid, Pſal. 119.24. Thy Teſtimonies are my delight and my Counſellors. The beſt counſels that ever a King getteth, are in the book of God; yea the teſtimonies are the beſt and ſureſt Counſellors, becauſe although Kings Counſellors be never ſo wiſe and truſty, yet they uſe not to be ſo free with a King as they ought: but the Scripture will tell Kings very freely both their ſin and their duty. 3. For preſervation and cuſtody, the King is Cuſtos utriuſque tabulae; the keeper of both tables. Not that he ſhould take upon him to diſpenſe the Word of God, or to diſpence with it; But that he ſhould preſerve the Word of God, and the true Religion, according to the Word of God, pure, intire, and uncorrupted within his dominions, p. 32and tranſmit them to poſterity, and alſo be carefull to ſee his ſubjects obſerve both tables, and to puniſh tranſgreſſors of the ſame.

III. The third thing in this ſolemnity is the anointing of the King. The anointing of Kings was not abſolutely neceſſary under the Old Teſtament, for we read not that all the Kings of Judah and Iſral were anointed. The Hebrews obſerve that anointing of Kings was uſed in three caſes.

1. When the firſt of a Family was made King, as Saul, David. 2. When there was a queſtion for the Crown, as in the caſe of Solomon and Adoniah. 3. When there was an interruption of the lawfull ſucceſſion by uſurpation, as in the caſe of Joah, there is an interruption by the uſurpation of Athaliah; therefore he is anointed. If this obſervation hold, as it is probable, then it was not abſolutely neceſſary under the Old Teſtament, and therefore far leſſe under the New.

Becauſe it may be ſaid, That in our caſe there is an interruption by p. 33uſurpation, let it be conſidered; That the Anointing under the Old Teſtament was Typicall, although all Kings were not Types of Chriſt; yet the Anointing of Kings, Prieſts, and Prophets, was typical of Chriſt; and his Offices: but Chriſt being now come, all theſe Ceremonies ceaſe. And therefore the Anointing of Kings, ought not to be uſed in the New Teſtament.

If it be ſaid, Anointing of Kings hath been in uſe among Chriſtians, not only Papiſts, but Proteſtants, as in the Kingdome of England, and our late King was Anointed with Oyl. It may be replyed, they who uſed it under the New Teſtament took it from the Jews, without warrant. It was moſt in uſe with the Biſhops of Rome, who to keep Kings and Emperours ſubject to themſelves, did ſwear them to the Pope, when they were Anointed, (and yet the Jewiſh Prieſts did never ſwear Kings to themſelves) as for England although the Pope was caſten off, yet the ſubjection of Kings to Biſhops was ſtill retained, for they Anointed p. 34the King, and ſware him to the maintenance of their Prelaticall dignity. They are here who were witneſſes at the Coronation of the late King. The Biſhops behoved to perform that rite, and the King behoved to be ſworn to them. But now by the bleſſing of God, Popery and Prelacy are removed: the Biſhops as limbs of Antichriſt, are put to the door; let the Anointing of Kings with oyl go to the door with them, and let them never come in again.

The Anointing with materiall oyle, maketh not a King, the Anointed of the Lord, for he is ſo without it. He is the Anointed of the Lord, who by the divine Ordinance, and appointment is a King, Iſa. 45.1. God called Cyrus his Anointed; yet we read not that he was Anointed with oyl. Kings are the Anointed of the Lord, becauſe by the Ordinance of the Lord, their Authority is ſacred and inviolable. It is enough for us to have the thing though we want the Ceremony, which being laid aſide, I will give p. 35ſome Obſervations of the thing.

1. A King being the Lords Anointed, ſhould be thinking upon a better unction, even that ſpirituall unction, wherewith believers are Anointed, which you have, 1 Joh: 2.27. The Anointing ye have received of him abideth in you: And 2 Cor. 1 21. He that hath Anointed us, is God who hath alſo ſealed us, This Anointing is not proper to Kings, but common to believers. Few Kings are ſo Anointed. A King ſhould ſtrive to be a good Chriſtian, and then a good King: The Anointing with Grace, is better then the Anointing with oyle. It is of more worth for a King to be Anointed of the Lord with Grace, then to be the greateſt Monarch of the world without it.

2. This Anointing may put a King in mind of the gifts, wherewith Kings ſhould be indued, for diſcharge of the Royal calling. For Anointing did ſignifie the gifts of Office. It is ſaid of Saul, when he was Anointed King; As 1 Sam. 10 9. God gave him another heart p. 36And Cap. 11.6. The ſpirit of God came upon him it is meant, of a heart for this calling, and a ſpirit of ability for Government. It ſhould be our deſire this day, that our King may have a ſpirit for his calling, as the ſpirit of Wiſdome, Fortitude, Juſtice, and other Princely indowments.

3. This Anointing may put Subjects in mind of the Sacret due of the Authority of a King. He ſhould be reſpected, as the Lords Anointed. There are divers ſorts of perſons, that are Enemies to the Authory of Kings; As 1. Anabaptiſts, who deny there ſhould be Kings in the New Teſtament. They will have no Kings, nor civil Magiſtrate. 2. The late Photinians, who ſpeak reſpectively of Kings, and Magiſtrates, but they take away from them their power, and the exerciſe of it in the adminiſtration of Juſtice. 3. Theſe who riſe againſt Kings in open Rebellion, as Abſolom and Sheba, who ſaid, what have we to do with David, the ſon of Jeſſe? To your Tents, O Iſrael 4. They p. 37who do not rebel openly, yet they deſpiſe a King in their heart, like the ſons of Beliall, 1 Sam. 10. laſt, who ſaid of Saul after he was Anointed King, ſhall this man ſave us? And they deſpiſed him, and brought him no preſents.

1. All theſe meet in our preſent age. 1. Anabaptiſts who are againſt the being of Kings are very rife: you may find, to your great grief, a great number of them in that Army that have unjuſtly invaded the Land, who have trampled upon the Authority of Kings. 2. There are alſo of the ſecond ſort, who are ſecretly Photinians in this point, they allow of Kings in profeſſion, but they are againſt the exerciſe of their power in the Adminiſtration of Juſtice. 3. A third ſort in open Rebellion, even all that Generation which are riſen up not only againſt the perſon of the King but Kingly Government. 4. There is a fourth who profeſſe they acknowledge a King, but diſpiſe him in their heart ſaying, Shall this man ſave us? I wiſh all had Davids p. 38tenderneſſe, whoſe heart ſmote him when he did but cut off the lap of Sauls garment, that we may be far from cutting off a lap of that juſt power and greatneſſe which God hath allowed to the King, and we have bound our ſelves by Covenant not to diminiſh.

I have gone through the three particulars contained in ver. 12. I come to the other two in v. 17. which appertain alſo to this ſaid work; for our King is not only to be crowned but to renew a covenant with God and his people, and to make a covenant with the people; Anſwerable hereto there is a twofold covenant in the words, one between God and the King, and the people; God being the one party, the King and the people the other. Another between the King and the people, the King being the one party, the people the other. The covenant with God is the fourth particular propounded to be ſpoken of. The ſum of the covenant ye may find, 2 King. 23.3. in Joſiah his renewing the covenant, To walk after the Lord, & keep his commandments p. 39and teſtimonies with all thy heart, and to perform the words of the covenant. The renewing of the covenant was after a great defection from God, and the ſetting up of falſe worſhip. The King and the people of God bound themſelves before the Lord, to ſet up true worſhip, and to aboliſh the falſe. Scotland hath a preference in this before other Nations. In time of defection they have renewed a covenant with God to reform all: And becauſe the King after a great defection in that family is to renew the covenant, I ſhall mention ſome particulars from the League and Covenant.

1. We are bound to maintain the true Reformed Religion in Doctrine Worſhip, Diſcipline and Government eſtabliſhed in this kingdome, and to endeavour the Reformation of Religion in the other two kingdoms according to the word of God and the beſt reformed Kirks. By this Article the King is obliged not onelyonly to maintain Religion as it is eſtabliſhed in Scotland, but alſo to endeavour the reformation of Religion p. 40in his other kingdoms: The King ſhould conſider well, when it ſhall pleaſe God to reſtore him to his Government there, that he is bound to endeavour the eſtabliſhment of the work of Reformation there, as wel as to maintain it here.

According to the ſecond article, the King is bound without reſpect of perſons to extirpate Popery, Prelacy, Superſtition, Hereſie, Scheiſm & Prophaneſſe, and whatſoever ſhall be found contrary to ſound Doctrine and the power of godlineſſe; and therefore Popery is not to be ſuffred in his Royall family, nor within his Dominions; Prelacy once pluck up by the root is not to be permitted to take root again; all Hereſie and Error whatſoever muſt be oppoſed by him to the utmoſt of his power; and by the covenant the K. muſt be farre from tolleration of any falſe Religion within his Dominions.

3. As the people are bound to maintain the Kings perſon and authority in the maintenance of the true Religion and liberties of the kingdom: So the King is bound p. 41with them to maintain the rights and priviledges of the Parliament, and liberties of the ſubjects, according to the third article.

4. We are bound to diſcover, and to bring unto condign puniſhment all ſuch as have been or ſhall be Incendiaries, Malignants, or evil inſtruments, in hindring the reformation of Religion, dividing the king from the people, or one of the kingdoms from another, or making any faction or parties amongſt them, hereby the king is bound to have an eye upon ſuch, and neither allow them, nor comply with them, but to concur according to his power to have them cenſured and puniſhed, as is expreſſed in the fourth article. I ſhall ſum up all this, That a K. entring in covenant with God, ſhould doe as the kings did of old when they entred into covenant, they and their people went on in the work of Reformation, as appears there, verſ. 8. And all the people of the Lord went to the houſe of Baal, and brake it down, &c. And godly Joſiah when he entred in covenant p. 42made a thorow reformation. There is a fourfold reformation in Scripture, and contained in the League and Covenant. 1. A perſonal Reformation. 2. A Family reformation. 3. A reformation of Judicatories. 4. A reformation of the whole Land: Kings have had their hand in all the Four, and therefore I recommend them to our King.

1. A perſonal Reformation, A King ſhould reform his own life, that he may be a pattern of godlineſſe to others, and to this he is tied by the Covenants. The godly reformers of Judah were pious and religious men. A King ſhould not follow Machiavell his counſel, who requireth not that a Prince ſhould be truly religious, but ſaith, that a ſhadow of it, and external ſimulation are ſufficient: A divelliſh counſel, and it is juſt with God to bring a King to the ſhadow of a Kingdom, who hath but the ſhadow of Religion. We know that diſſembling Kings have been puniſhed of God; and let our King know that p. 43no King but a religious king can pleaſe God. David is highly commended for godlineſſe; Hezekiah a man eminent for piety, Joſiah a young king, commended for the tenderneſſe of his heart when he heard the law of the Lord read; he was much troubled before the Lord when he heard the judgements threatned againſt his Fathers houſe and his people, it is earneſtly wiſhed that our Kings heart may be tender, and be truly humbled before the Lord for the ſins of his Fathers houſe, and of the land; and for the many evils that are upon that Family and upon that Kingdome.

2. A Family Reformation. The King ſhould reform his Family, after the example of godly kings; Aſa when he entred in covenant, ſpared not his Mothers Idolatry. The houſe of our king hath been much defiled by Idolatry. The king is now in covenant, and to renew the covenant, let the Royal Family be reformed; and that it may be a religious Family wherein God will have pleaſure. Let it be purged p. 44not only of Idolatry but of prophanity and looſneſs, 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 family think it lieth upon them as a duty to purge it. And if you would have a Famiy well purged and conſtitute, take David for a pattern, in the purgation and conſtitution of his Pſalm 10. The froward heart, wicked perſons, and ſlanderers he will have far from him; but his eyes are upon the faithful of the land, that they may dwell with him. Ye may extent this Reformation to the Court. A prophane Court is dangerous for a king; it hath been obſerved as a provoking ſin in England, which hath drawn down judgement upon King and Court, as appeareth this day. It is to be wiſhed that ſuch were in the Court as David ſpeaketh of in that Pſalm. Let the King ſee to it and reſolve with David, Pſal. 101.7. That he who worketh deceit ſhall not dwell within his houſe; and he who p. 45telleth lies ſhall not tarry in his ſight.

3. Reformation in Judicatories. It ſhould be carefully ſeen to, that Judicatories be reformed; and that men fearing God, and hating covetouſneſſe, may be placed in them: a King in covenant ſhould do as Jehoſhaphat did, 2 Chron. 19.5, 6 7. He ſet Judges in the land, and ſaid, Take heed what you doe: ye judge not for men, but for the Lord, who is with you in judgment: wherefore now let the fear of the Lord be before you, &c.

4. The Reformation of the whole land: the Kings eye ſhould be upon it, 2 Chron. 19.4. Jehoſhaphat went out through the people, from Beerſheba to mount Ephraim, and brought them back 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 benefit of it; they are lying without the Goſpel. It will be a work of a covenanted King to have a care that the Goſpel may be preached through the whole land: care alſo would be taken that they who p. 46have the Goſpel may live ſuitably thereto.

If a king would be a through Reformer, he muſt reformed himſelf, other wayes he will never lay reformation to heart. To make a king a good Reformer, I wiſh him theſe qualifications according to the truth, and in ſincerity, wherewith they report Trajan the Emperour to have been indued. He was 1. Devote at home. 2. Couragious in War. 3. Juſt in his Judicatories. 4. Prudent in all his affairs. True Piety, Fortitude, Juſtice, and Prudency are notable qualifications in a Prince, who would reform a kingdome, and reform well.

5. I come now to the fifth and laſt particular, and that is the Covenent made between the king and the people. When a king is Crowned, and received by the people, there is a Covenant or mutuall contract between him and them, containing conditions, mutually to be obſerved. Time will not ſuffer to inſiſt upon many particulars, p. 47I ſhall only lay before you three. Firſt, it is clear from this Covenant, That a king hath not abſolute power to do what he pleaſeth, he is tyed to conditions, by vertue of a Covenant. Secondly, it is clear from this Covenant, that a people are bound to obey their king in the Lord. Thirdly, I ſhall preſent the king with directions, for the Government of the people, who are bound to obey.

1. It is clear, That the kings power is not abſolute, as kings and flattering Courtiers apprehend, a kings power is a limited power, by this Covenant. And there is a threefold limitation of the kings power.

1. In regard of ſubordination. There is a power above his, even Gods power, whom he is obliged to obey; and to whom he muſt give an account of his adminiſtration. Ye heard yeſterday the Text, By me Kings Raign, Prov. 8.15. kings have not only their Crowns from God, but they muſt Reign according to his will, which is p. 48clear from Rom. 8.13. He is called the Miniſter of God He is but Gods ſervant. I need not ſtay upon this, kings and all others will acknowledge this limitation.

2. In regard of Laws, a king is ſworn at his coronation to rule according to the ſtanding received Laws of the kingdom. The Laws he is ſworn to, limit him that he cannot do againſt them, without a ſinfull breach of this Covenant between the king and the people.

3. In rgard of government: The totall government is not upon a king. He hath Counſellors, a Parliament, or Eſtates in the Land, who ſhare in the burden of government. It was never the mind of theſe who receive a king to rule them, to lay all their government upon him, to doe what he pleaſeth, without controlement. There is no man able alone to govern all. The kingdome ſhould not lay that upon one man, who may eaſily miſcarry. The Eſtates of the Land are bound in this contract to bear a burden with him.

p. 49Theſe men who have flattered Kings, to take unto them an abſolute …ower, to do what they pleaſe, have wronged Kings and kingdomes. It …ad been good that Kings 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 very deſirous to have things ſpoken and written to hold up their arbitrary and unlimitted power; but that way doth exceedingly wrong them. There is one, a learned man, I confeſſe, who hath written a book for the maintenance of the abſolute power of Kings called Defenſio Regia whereby he hath wronged himſelf in his reputation, and the King in his Government. As for the fact of taking away the life of the late King (whatever was Gods juſtice in it) I do agree with him to condemn it, as a moſt unjuſt and horrid fact, upon their part who did it: But when he cometh to ſpeak to the power of Kings, in giving unto them an abſolute and illimited power, urging the damnahle Maxime, Quod libet licet, p. 50he will have a King to do what … pleaſeth impune, and without co… trolement. In this I cannot bu… diſſent from him.

In regard of ſubordination, ſome ſay, That a King is countable to none but God: Do what he will, let God take order with it; This leadeth Kings to Atheiſm, let them do what they pleaſe, and take God in their own hand, in regard of Laws, they teach nothing to Kings but Tyranny: And in regard of Government, they teach a King to take an arbitrary power himſelf to do what he pleaſeth without controlement. How dangerous this hath been to Kings, is clear by ſad experience. Abuſe of Power and Arbitrary Government, hath been one of Gods great controverſies, with our kings and Predeceſſors; God in his Juſtice, becauſe power hath been abuſed, hath thrown it out of their hands. And I may confidently ſay, that Gods controverſie with the kings of the Earth, is for their Arbitrary and Tyrannical Government.

It is good for our king to learn to p. 51be wiſe in time; and know, that he receiveth this day a power to govern; but a power limited by contract; and theſe conditions he is bound by Oath to ſtand to. Kings are deceived, who think that the people are ordained for the king; and not the king for the people. The Scripture ſheweth the contrary, Romans 13.4. The king is the Miniſter of God, for the Peopes good. God will not have a king in an arbitrary way, to encroach upon the poſſeſſions of Subjects Ezekiel 45.7.8. A portion is appointed for the Prince. And it is ſaid, My Princes ſhall no more oppreſſe my people; and the reſt of the Land ſhall he give unto the Houſe of Iſrael, according to their Tribes. The king hath his diſtinct poſſeſſions and Revenues from the peoples; he muſt not oppreſs and do what he pleaſeth, there muſt be no Tyranny upon the Throne.

I deſire not to ſpeak much of this Subject. Men have been very tender in medling with the power of kings; yet ſeeing theſe dayes have brought forth debates concerning the p. 52power of kings, it will be neceſſary to be clear in the matter. Extremities ſhould be ſhunned. A king ſhould keep within the bounds of the Covenant made with the people, in the exerciſe of his power: concerning the laſt, I ſhall propound theſe three to your conſideration.

1. A king abuſing his power, to the overthrow of Religion, Laws and Liberties, which are the very fundamentalls of this contract and Covenant, may be controled and oppoſed: and if he ſet himſelf to overthrow all theſe by Arms, then they who have power, as the Eſtates of a Land, may and ought to reſiſt by Arms; Becauſe he doth, by that oppoſition, break the very bonds, and overthrow the eſſentials of this contract and Covenant. This may ſerve to juſtifie the proceedings of this kingdome againſt the late king, who in an hoſtile way ſet himſelf to overthrow Religion, Parliaments, Laws and Liberties.

2. Every breach of Covenant wherein a king faileth, after he hath entred in Covenant, doth not diſſolve p. 53the bond of the Covenant. Neither ſhould Subjects lay aſide a king for every breach, except the breaches be ſuch as overthrow the Fundamentals of the Covenant with the people. Many examples of this may be brought from Scripture. I ſhall give but one. King Aſa entered ſolemnly in Covenant with God and his People, 2 Chron. 15. After that he falleth in groſs tranſgreſſions and breaches, 2 Chron. 16. He aſſociates himſelf and entered in League with Benhadad king of Syria, an Idolater, he impriſoned Hanani the Lords Prophet, who reproved him, and threatned judgement againſt that aſſociation; and at the ſame time he oppreſſed ſome of the people: and yet, for all this, they neither lay aſide, nor count him an Hypocrite.

3. Private perſons ſhould be very circumſpect about that which they do in relation to the Authority of kings. It is very dangerous for private men to meddle with the power of kings, and the ſuſpending of them from the exerciſe thereof. I do ingeniouſly p. 54confeſs, that I find no example of it: The Prophets taught not ſuch doctrine to their people, nor the Apoſtles nor the reformed kirks. Have ever private men, Paſtours, or Profeſſors, given into the Eſtates of a Land, as their judgement, unto which they reſolved to adhere, That a king ſhould be ſuſpended from the exerciſe of his power? And if we look upon thoſe Godly Paſtours who lived in king James his time, of whom one may truly ſay, more faithful men lived not in theſe laſt times: For they ſpared not to tell the king his faults to his face: Yea, ſome of them ſuffered perſecution for their honeſty and freedom; Yet we never read, nor have heard, that any of thoſe godly Paſtours joyned with other private men, did never remonſtrate to Parliament or Eſtate, as their judgement, that the king ſhould be ſuſpended from the exerciſe of his Royal power.

2. It is clear from this Covenant, that people ſhould obey their King in the Lord: for as the king is bound by Covenant to make uſe of his power p. 55to their good: ſo are they bound to obey him in the Lord in the exerciſe of that power. About the peoples duty to their King take theſe four 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 any thing contrary to the will of God, in this caſe Peter ſaith, It is better to obey God then man. There is a line drawn from God to the people they are loweſt in the line, and have Magiſtrates ſuperiour and ſupreme above them, and God above all. When the King commandeth the people that which is lawful and commanded by God, then he ſhould be obeyed, becauſe he ſtandeth in the right line under God, who hath put him in his place. But if he command that which is unlawful, and forbidden of God, in that he ſhall not be obeyed to do it; becauſe he is out of his line. That a King is to be obeyed with this ſubordination, is evident from Scripture; take one place for all, Rom. 13. at the beginning, p. 56ye have both obedience urged to Superiour Powers at the ordinance of God, and damnation threatned againſt thoſe who reſiſt the lawfull power.

It is ſaid by ſome, that many Miniſters in Scotland will not have King Jeſus, but King Charles to reign. Faithful men are wronged by ſuch ſpeeches. I do not underſtand theſe men. For if they think that a King and Jeſus are inconſiſtent; then they will have no King. But I ſhall be far from entertaining ſuch thoughts of them. If they think the doing of a neceſſary duty for King Charles is to prefer his Intereſt to Chriſts, this alſo is an errour. Honeſt Miniſters can very well diſcern between the intereſt of Chriſt and of the King. I know no Miniſters that ſetting up King Charles with prejudice to Chriſts in ereſt.

3. The third particular about this Covenant reſteth to be ſpoken of, to wit, ſome directions to the King, for the right performing of his Duty, whereof I ſhall give ſeven.

1. A King, meeting with many p. 57difficulties in doing of duty, by reaſon of ſtrong corruption within, and many tentations without; he ſhould be careful to ſeek GOD by Prayer for grace to overcome theſe Impediments, and for an underſtanding heart to Govern his people. Solomon having in his option to ask what he would, he asked an Underſtanding Heart, to go out and in before his people: knowing that the Government of a people was a very difficile work, and needed more then ordinary underſtanding. A King alſo hath many enemies (as our King hath this day) and a Praying King is a Prevailing King. Aſa when he had to do with a mighty enemy, 2 Chron. 14. prayed fervently and prevailed. Jehoſhaphat was invaded with a mighty enemy, 2 Chron. 20. He prayed and did prevail. Hezekiah prayed againſt Senucherib's huge Army and prevailed, 2 Chron. 32.

Sir, you have many difficulties and oppoſitions to meet with; acquaint your ſelf with Prayer; be inſtant with GOD, and he will fight for You. Prayers are not in much p. 58requeſt at Court; but a Covenanted King muſt bring them in requeſt. I know a King is burthened with multiplicity of affairs, and will meet with many diverſions: But, Sir, you muſt not be diverted; and take hours and ſet them apart for that exerciſe; men being once acquainted with your way way, will not dare to divert you. Prayer to God will make your affairs eaſie all the day. I read of a king of whom his Courtiers ſaid, He ſpoke oftner with God, then with men. If you be frequent in Prayer you may expect the bleſſing of the moſt high upon your ſelf, and your Government.

2. A king muſt be carefull of the kingdom which he hath ſworn to maintain We have had many of too private a ſpirit, by whom ſelf-intereſt hath been preferred to the publick. It becommeth a king well to be of a publick ſpirit, to care more for the publick then his own intereſt. Senates and States have had Motto's written over the doors of the Meeting-places; Over the Senates houſe at Rome was written, Ne quid Republica detrimenti p. 59capiat; I ſhall wiſh this may be written over your Aſſembly-houſes: But there is another which I would have written with it, Ne quid Eccleſia detrimenti capiat. Be carefull of both; let not kirk nor State ſuffer hurt; let them go together. The beſt way for ſtanding of a kingdome, is a well conſtitute kirk: They deceive kings who make them believe that the Government of the kirk, I mean Presbyterial Government, cannot ſute with Monarchy. They ſute well, it being the Ordinance of Chriſt, rendring to God what is Gods, and to Caeſar what is Caeſars.

Sir, kings who have a tender care of the kirk, Iſa. 41.3. are called Nurſing Fathers. You would be careful that the Goſpel may have free paſſage through the kingdome, and that the Government of the kirk may be preſerved intire, according to your Solemn Engagement. The kirk hath met with many enemies, as Papiſts, Prelates, Malignants, which I paſſe as known enemies. But there are two ſorts more, who at this time would be carefully looked on.

p. 601. Sectaries, great enemies to the kirk, and to all the Ordinances of Chriſt, and more particularly to Presbyterian Government, which they have and would have altogether deſtroyed. A king ſhould ſet himſelf againſt theſe, becauſe they are enemies as well to the king as to the kirk, and ſtrive to make both fall together.

2. Eraſtians, more dangerous ſnares to kings, than Sectaries; becauſe kings can look well enough to theſe, who are againſt themſelves and their power, as Sectaries, who will have no king: But Eraſtians give more power to kings than they ſhould have, and are great enemies to Presbyterial Government: For they would make kings believe that there is no Government but the Civil, and derived from thence; which is a great wrong to the Son of God, who hath the Government of the kirk diſtinct from the Civil, yet no wayes prejudicial to it, being ſpiritual, and of another nature. Chriſt did put the Magiſtrate out of ſuſpition, that his kingdom was prejudicial p. 61to Civil Government, affirming, My Kingdom is not of this world. This Government Chriſt hath not committed to kings, but to the Office-bearers of his houſe; who in regard of civil ſubjection, are under the civil power as well as others; but in their ſpiritual adminiſtration they are under Chriſt, who hath not given to any king upon earth, the diſpenſation of ſpiritual things to his people.

SIR, You are in covenant with God and his people, and are obliged to maintain Presbyterial Government, as well againſt Eraſtians as Sectaries. I know this Eraſtian humour aboundeth at Court. It may be ſome endeavour to make your reproach upon that, for which God hath puniſhed your Predeceſſors. Be who he will that medleth with this Government to overturn it, it ſhall be as heavy to him as the burthenſome ſtone to the enemies of the kirk, They are cut in pieces who burthen themſelves with it, Zach. 12.

3. A King in Covenant with the people of God, ſhould make much p. 62of thoſe who are in Covenant with him; having in high eſtimation the faithful Servants of Chriſt, and the godly people of the Land. It is rare to find kings lovers of faithful Miniſters, and pious people. It hath been the fault of our own Kings to perſecute the godly.

1. Let the King love the Servant… of Chriſt, who ſpeak the truth. Evi… Kings are branded with this, tha… 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 ſaid, Who made thee of the King counſel, forbear leſt thou be ſmitten This contempt of the Prophets warning, is a fore-runner of following deſtruction. Be a careful hearer o… Gods Word; take with reproof, eſteem of it as David did, Pſal. 141.5. An excellent oyl which ſhall not brea… the head. To make much of the faithful Servants of Chriſt, will be an evidence of reality.

2. Let the King eſteem well o… godly Profeſſors. Let Piety be in accompt. p. 63It is a fault very common, that pious men, becauſe of their conſcientious and ſtrict walking, are hated by the Prophane, who love to live looſely. It is uſual with prophane men to labour to bring kings unto a diſtaſte of the godly; eſpecially when men who have profeſſed Piety becomes ſcandalous; whereupon they are ready to judge all pious men to be like them, and take occaſion to ſpeak evil of Piety. I fear at this time when men who have been commended for Piety, have fallen fouly, and betrayed their truſt; that men will take advantage to ſpeak againſt the godly of the Land. Beware of this, for its Satans policy to put piety out of requeſt. Let not this move any, Fall who will, Piety 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 deſpiſe them, without their reward. Sir, let not your heart be from the godly in the Land, whatever hath fain out at this time. I dare affirm that there are very many really p. 64godly men, who by their prayers are ſupporting your Throne.

4. A king ſhould be carefull whom he putteth in places of truſt, as a main thing for the good of the kingdome. It is a Maxime that Truſt ſhould not be put in their hands who have oppreſſed the people, or have betrayed their truſt. There is a paſſage in ſtory, meet for this purpoſe. One Septimius Arabmus, a man famous or rather infamous for Oppreſſion was put out of the Senate but re-admitted. About this time Alexander Severus being choſen to the Empire, the Senators did entertain him with publick ſalutations and congratulations, Severus eſpying Arabinus, amongſt the Senators, cryed, O Numina! Arabinus non ſolum vivit, ſed in Senatum venit. Ah! Arabinus not onelyonly liveth, but he 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 Judicatures, ſo all are not meet for places of truſt in Armies. Men would be choſen who are godly and able for the charge.

p. 65But there are ſome who are not meet for truſt. 1. They who are godly, but have no skil nor ability for the place; a man may be a truly godly man, who is not fit for ſuch a place, and no wrong is done to him, nor to godlineſs, when the place is denied to him. I wonder how a godly man can take upon him a place whereof he hath no skill. 2. They who have neither skill nor courage are very unmeet, for if it be a place of never ſo great moment, faint-heartedneſs wil make them quit it. 3. They who are both skilfull and ſtout, yet are not honeſt, but perſidious, and treacherous ſhould have no truſt at all.

Of all theſe we have ſad experience which ſhould not move you to make choice of prophane, and godleſs men, by whom a bleſſing is not to be expected, but it ſhould move you to be wary in your choice, I am confident ſuch may be had, who will be faithful for religion, king and kingdome.

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 p. 66capacity to exerciſe it by his Coronation. Many are affraid that the exerciſe of his power, ſhall prove dangerous to the cauſe, and indeed I confeſſe there is a ground of fear, when we conſider how this power hath been abuſed by former Kings therefore Sir, make good uſe of your power, and ſee that you rather keep within bounds, then exceed in the exerciſe of it. I may very well give ſuch a counſel, as an old Counſellour gave to a king of France. He having ſpent many years at Court, deſired to retire into the Country for enjoying privacy fit for his age; and having obtained leave, the King his Maſter required him to ſet down and write ſome advice of Government, to leave behind him, which he out of Modeſty declined. The King would not be denyed, but left with him Pen and Ink, and a ſheet paper. He being alone after ſome thoughts, wrote with fair and legible Characters in the head of the ſheet, Modus, in the middle of the ſheet, Modus, and in the foot of the ſheet, Modus, and wrote no more in all his paper p. 67which he wrapped up and delivered to the King, meaning that the beſt counſel 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. Take his Counſell Sir, and be mod…rate 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, and to all Kingly Government, and are now in the bowells of this kingdome waſting and deſtroying: beſtir your ſelf according to Vows and Oaths that are upon you, to be active for the relief of Chriſts kingdome born down by them in all the three kingdomes; and for the relief of this kingdome grievouſly oppreſſed by them. We ſhall earneſtly deſire, that God would put that ſpirit upon our King, now entered upon publick Government, which he hath put upon the Deliverers of his people from their cruell oppreſſors.

In ſpeaking of the Kings behaviour p. 69to Enemies. One thing I cannot paſſe. There is much ſpoken of a Treaty with his Enemy, I am not of the judgement of ſome, who diſtinguiſh a Treaty before invaſion, and after invaſion, and ſay, treating is very lawfull before invaſion; becauſe it is ſuppoſed there is little wrong done; but after invaſion when a kingdome is wronged, and put to infinite loſſes, then ſay a Treaty is to be ſhunned: but in my judgement a Treaty may be lawfull after invaſion, and wrongs ſuſteined. The end of war is peace, neither ſhould deſire of revenge obſtruct it, providing it be ſuch a Treaty, and Peace, as is not prejudiciall to Religion nor to the ſafety of the Kingdome, nor to the undoubted right of the King, nor the League and Covenant whereunto we are ſolemnly engaged.

But I muſt break off this Treaty with a ſtory related in Plutarch. The City of Athens was in a great ſtrait, wherein they knew not what to do. Themiſtocles in this ſtrait ſaid, he had ſomething wherein to give his opinion, p. 68for the behoof of the State; but he thought it not fit to deliver himſelf publickly: Ariſtides, a man of great truſt, is appointed to hear him privately, and to make an account 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 publickly of it. Hear them in private, and it may be the beſt advice ſhall be profitable, but not honeſt. If a Treaty ſhould be, let it be both profitable and honeſt, and no lover of peace will be againſt it.

7. Seeing the King is now upon renewing of the Covenants, it would be remembred, that we enter into Covenant, according to our profeſſion therein, with reality, ſincerity, and conſtancy, which are the qualifications of good Covenanters. Many doubt of your reality in the Covenant: Let your ſincerity and reality be evidenced by your ſtedfaſtneſſe p. 70and conſtancy; for many 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 written upon them. 1. Some Kings have this written on them, He did evil in the ſight of the Lord. They neither begin well, nor end well. Such an one was Ahaz King of Judah, and divers others in that Hiſtory. 2. Others have this written on them, He did that which was right in the ſight of the Lord, but not with a perfect heart. Such a one was Amaziah King of Judah, 2 Chron. 25.2. He was neither ſincere nor conſtant: when God bleſſed him with victory againſt the Edomites, he ſell fouly from the true worſhip of God, and ſet up the gods of Edom. 3. A third ſentence is written upon the godly Kings of Judah, He did right in the ſight of the Lord, with a perfect heart; as Aſa, Hezekiah, Jehoſaphat and Joſiah. They were both ſincere and conſtant. Let us neither have the firſt nor the ſecond, but the third p. 71written 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 ſhall ſeek leave to lay before our young King two examples, to beware of; and one to follow, the two warning examples one of them is in my text, another in our own Hiſtory.

The firſt example of Joaſh, he began well, and went on in godly Reformation all the dayes of Jehojada; but it is obſerved 2 Chron. 2.17. after the dayes of Jehojada, the Princes of Judah came, and did obeyſance to the King, and he hearkened unto them, ver. 18. It appeareth they had been at wait till the death of Jehojada; and took that opportunity to deſtroy the true worſhip of God, and ſet up falſe worſhip, flattering the King to that effect: For it is ſaid, They left the houſe of the Lord, and ſerved groves and Idols, and were ſo far from being reclaimed by the Prophet of the Lord, that was ſent unto them, that they conſpired againſt Zechariah the ſon of p. 72Jehojada, who reproved them mildly for their Idolatry, and ſtoned him with ſtones, and flew him at the Kings commandment. And ver. 22. it is ſaid, Joaſh remembred not the kindneſſe that Jehojada his Father had done to him, but ſlew his Son.

Sir, Take this example for a warning: You are obliged by the Covenant, to go on in the work of Reformation, it may be ſome great ones are waiting their time, not having opportunity 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 divers years. Beware of it, Let no allurement of perſwaſion prevail with you to fall from that, which this day you bind your ſelf to maintain.

Another example I give you, yet in recent memory, of your Grandfather King James. He fell to be King 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 p. 73he came to ſome years, He and and his people entred in a Covenant with God, he was much commended by godly and faithful men, comparing him to young Joſiah ſtanding at the Altar, renewing a Covenant with God; and he himſelf 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 keep ſome holy days: charging his people to be conſtant, and promiſing himſelf to continue in that Reformation, and to maintain the ſame. Notwithſtanding of all this, he made a foul defection: He remembred not the kindneſs of them who had held the Crown upon his head; yea, he perſecuted faithful Miniſters, for oppoſing that courſe of defection. He never reſted till he had undone Presbyterial Government, and Kirk Aſſemblies, ſetting up Biſhops, and bringing in ceremonies, againſt which he had formerly given large teſtimonies. In a word, he laid the foundation, whereupon his Son our late King did build much miſchief in Religion all the days of his life.

Sir, I lay this example before you p. 74the rather, becauſe it is ſo near you, that the guiltineſſe of the tranſgreſſion lieth upon the Throne and Family, and it is one of the ſins for which you have profeſſed humiliation very lately. Let it be laid to heart, take warning, requite not faithful mens kindneſſe with perſecution; yea, requite not the Lord ſo, who hath preſerved you to this time, and is ſetting a Crown upon your head. Requite not the Lord with apoſtaſie and defection from a ſworn Covenant, but be ſtedfaſt in the Covenant, as you would give teſtimony of your true humiliation for the defection of thoſe that went before you.

I have ſet theſe two examples before you as Beacons to warn you to keep off ſuch dangerous courſes, and ſhall add one of that godly mans adherence to God. The example is of Hezekiah, who did that which was right in the ſight of the Lord, 2 Kings 18.6, 6. It is ſaid of him, he truſted in the Lord God of Iſrael, and he clave unto the Lord, and departed not from following him, but kept his Commandments. And ver. 7. The Lord was with him, and he proſpered whitherſoever he went forth.

Sir, follow this example, cleave unto p. 75the Lord, and depart not from following him, and the Lord will be with you, and proſper you whitherſoever you go. To this Lord, from whom we expect a bleſſing on this dayes work, be glory and praiſe for ever. Amen.

Sermon being ended, Prayer was made for a bleſſing upon the Doctrine delivered.

The King being to renew the Covenants firſt the National Covenant, then the ſolemn League and Covenant were diſtinctly read.

After the reading of theſe Covenants the Miniſter prayed for grace to perform the contents of the Covenants, and for faithful ſtedfaſtneſs in the Oath of God; and then (the Miniſters, and Commiſſioners of the General Aſſembly, deſired to be preſent, ſtanding before the Pulpit) he miniſted the Oath unto the King who kneeling, and lifting up his right hand, did ſwear in the words following.

I CHARLES King of Great Brittain, France, and Ireland, do aſſure and declare by ſolemn Oath, in the preſence of Almighty God, the Searcher of hearts, my allowance and approbation of the p. 76National Covenant, and of the ſolemn League and Covenant above written, and faithfully obliege my ſelf, to proſecute the ends thereof in my Station and Calling; And that I for my ſelf and Succeſſors, ſhall conſent and agree to all Acts of Parliament enjoyning the Nationall Covenant, and of the Solemne League and Covenant, and fully eſtabliſh Presbyteriall Government, the Directory of Worſhip, Confeſſion of Faith, and Catechiſms in the Kingdome of Scotland, as they are approved by the Generall Aſſemblies of this Kirk and Parliament of this Kingdome: And that I ſhall give my Royall aſſent to Acts and Ordinances of Parliament paſſed or to be paſſed, enjoyning the ſame in my other Dominions: And that I ſhall obſerve theſe in my own practiſe and Family, and ſhall never make oppoſiton to any of theſe, or endeavour any change thereof.

After the King had thus ſolemnly ſworn the Nationall Covenant, the League and Covenant, and the Kings Oath ſubjoyned unto both being drawn up into a fair Partchment; the King did ſubſcribe the ſame in preſence of all.

Thereafter the King aſcendeth the p. 77Stage, and ſitteth down in the Chair of State.

Then the Lords, great Conſtable, and Marſhall, went to the four corners of the Stage with the Lyon going before them; who ſpoke to the people theſe words; Sirs, I do preſent unto you the King, Charles, the rightfull and undoubted Heir of the Crown and Dignity of this Realm; this day is by the Parliament of this Kingdome appointed for his Coronation. And are you not willing to have him for your King, and become Subjects to his Commandments.

In which action, the Kings Majeſty ſtood up, ſhowing himſelf to the people in each corner, And the penple expreſſed their willingneſſe, by chearful acclamations, in theſe words, God ſave the King, Charles the Second.

Thereafter the Kings Majeſty ſupported by the Conſtable and Marſhall, cometh down from the Stage, and ſitteth down in the Chair, where he heard the Sermon.

The Miniſter, accompanied with the Miniſters before mentioned, cometh from the Pulpit toward the King; and requireth, If he was willing to take the Oath, appointed to be taken at the Coronation.

p. 78The King anſwered, he was moſt willing.

Then the Oath of Coronation, as it contained in the eighth Act of the firſt Parliament of King James, being read by the Lyon, the Tenour whereof followeth:

Becauſe, that the increaſe of Vertue, and ſuppreſſing of Idolatry, craveth, That the Prince and the people be of one perfect Religion, which of Gods mercy is now preſently profeſſed within this Realm: Therefore it is ſtatuted and ordained, by our Soveraign Lord, my Lord Regent, and three eſtates of this preſent Parliament: that all Kings, Princes, and Magiſtrates whatſoever, holding their place which hereafter at any time ſhall happen to Raign, and bear rule over this Realm, at the time of their Coronation, and receipt of their Princely Authority, make their faithful promiſe in the preſence of the eternal God: That enduring the whole courſe of their lives, they ſhall ſerve the ſame Eternal God, to the uttermoſt of their power, according as he hath required in his moſt holy Word, revealed and contained in the New and Old Teſtaments; And according to the ſame Word, ſhall maintain the true Religion p. 79of Chriſt Jeſus, the preaching of his Holy Word, and due and right Miniſtration of the Sacraments now received, and preached within this Realm. And ſhall aboliſh and gainſtand 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 foreſaid Word, and according to the Loveable Lawes, and Conſtitutions received in this Realm, no wayes repugnant to the ſaid Word of the Eternall God, And ſhall procure to the uttermoſt of their power, to the Kirk of God and whole Chriſtian people, true and perfect peace, in time coming. The right, and …ents, with all juſt priviledges of the Crown of Scotland, to preſerve and keep inviolated: Neither ſhall they transfer, nor alienate the ſame. They ſhall forbid and repreſse in all Eſtates, and degrees, reaf, oppreſſion, and all kind of wrong; In all judgements they ſhall command and procure that juſtice, and equity be kept to all creatures, without exception, as the Lord and Father of Mercies, be mercifull unto them: and out of their Lands and Empire they ſhall be careful to root out all Hereticks, and enemies to the true worſhip of God, that p. 80ſhall be convict by the true Kirk of God, of the aforeſaid crimes; and that they ſhall faithfully affirm the things above written, by their Solemn Oath.

The Miniſter tendered the Oath unto the King, who kneeling, and holding up his right hand, ſwore in theſe words. By the Eternall and Almighty God, who liveth and reigneth for ever, I ſhall obſerve and keep all that is contained in this Oath.

This done the Kings Majeſty ſitteth down in his Chair, and repoſeth himſelf a little.

Then the King ariſeth from his chair, and is diſ-robed by the Lord great Chamberlain, of the Princely robe, wherewith he entred the Kirk, and is inveſted by the ſaid Chamberlain in his Royal Robes.

Thereafter, the King being brought to the Chair on the North ſide of the Kirk, ſ…pported as formerly, the Sword was brought by Sir William Cockburn of Langtown, Gentleman uſh…r, from the table, and delivered to the Lyon King of Armes, who giveth it to the Lord great Conſtable, who putteth the ſame in the Kings hand, ſaying, Sir, Receive this Kingly Sword, for the defence p. 81of the Faith of Chriſt, and protection of his Kirk, and of the true Religion, as it is preſently profeſſed within this Kingdome, and according to the National Covenant, and League and Covenant, and for executing Equity and Juſtice, and for puniſhment of all iniquity and injuſtice.

This done, the great Conſtable receiveth the Sword from the King, and girdeth the ſame about his ſide.

Thereafter the King ſitteth down in his Chair; and then the Spurs were put on him by the Earl Marſhal.

Thereafter, Archibald Marquis of Argyle having taken the Crown in his hands, the Miniſter prayed to this purpoſe:

That the Lord would purge the Crown from the ſins and tranſgreſſions of them that did reign before him: That it might be a pure Crown; That God would ſettle the Crown upon the kings 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 ſaid Marquis put the Crown on the Kings head.

Which done, Lyon King of Armes, the great Conſtable ſtanding b… …im, p. 82cauſeth an Herauld to call the whole Noble men, one by one, according to their ranks; who coming before the King, kneeling, and with their hand touching the Crown on the Kings head, ſwore theſe words; By the Eternal and Almighty God, who liveth and reigneth for ever, I ſhall ſupport thee to my utmoſt. And when they had done, then all the Nobility held up their hands, and ſware to be loyal and true ſubjects, and true to the Crown.

The Earl Marſhal, with the Lyon, going to the four corners of the Stage, the Lyon proclaimeth the Obligatory Oath of the people. And the people holding up their hands all the time, did ſwear, By the Eternal and Almighty God, who liveth and reigneth for ever, we become your liege men, and Truth and Faith ſhall bear unto you, and live and dye with you, againſt all manner of folks whatſoever, in your ſervice, according to the National Covenant, and ſolemne League and Covenant.

Then did the Earles and Vicounts put on their Crowns, and the Lyon likewiſe put on his.

Then did the Lord Chamberlain looſe the Sword wherewith the King p. 83was girded, and drew it; and delivered it drawn into the Kings hands, and the King put it into the hands of the great Conſtable, to carry it naked before him.

Then John Earl of Crawford and Lindeſay took the Scepter and put it in the Kings right hand, ſaying, Sir, Receive this Scepter, the ſign of Royal power of the Kingdome, that you may govern your ſelf right, and defend all the Chriſtian people committed by God to your charge, puniſhing the wicked, and protecting the juſt.

Then did the King aſcend the Stage, attended by the Officers of the Crown, and Nobility, and was inſtalled in the Royal Throne by Archibald Marquis of Argyle, ſaying, Stand, and hold faſt from henceforth, the place whereof you are the lawful and righteous heir, by a long and lineal ſucceſſion of your Fathers, which is now delivered unto you by authority of Almighty 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 upon the throne in a very difficil time: I ſhall therefore put you in mind of a Scriptural expreſſion p. 84of a Throne, 1 Chron. 29.23. It is ſaid, 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, and his Torone to be your 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, and Lord of Lords, who commandeth Thrones: He ſetteth kings and Thrones, and dethroneth them at his pleaſure: Therefore take a word of advice; be thankful to him, who hath brought you through many wanderings to ſet you on this Throne: kiſſe the ſon leſt he be angry, and learn to ſerve him with fear, 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 be lifted up above your brethren, Deut. 17.20. They are your brethren, not only fleſh of your fleſh, but brethren by Covenant with God; let your Government be refreſhing unto them, as the rain on the mowen graſſe. 3. Your Throne is the Lords Throne; beware of making his Throne a Throne of iniquity: There is ſuch a throne, Pſal. p. 8594.20. Which frameth miſchief by Law; God will not own ſuch a throne, it hath no fellowſhip with him. Sir, there is too much iniquity upon the throne by your predeceſſors, who framed miſchief by a Law; ſuch lawes as have been deſtructive to Religion, and grievous to the Lords people: You are on the Throne, and have the Scepter, beware of touching miſchievous laws 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 evil doers, and comfortable to the godly, and a relief to the poor and oppreſſed in the Land. 4. The Lords Throne putteth you in mind whom you ſhall have about the throne; wicked Counſellors are not for a King upon the Lords Throne: Solomon knew this, who ſaid, Prov. 25.5. Take away the wicked from before the King, and his Throne ſhall be eſtabliſhed in righteouſneſſe. And Prov. 20.8. A King upon the Throne ſcattereth away all evil with his eyes. 5 The Lords throne putteth you in mind, that the judgement on the throne ſhould be the Lords. Take the exhortation Jer. 22. from the beginning, the Prophet hath a command to go to the houſe of the King of Judah, and p. 86ſay, Hear the word of the Lord, O King of Judah, that ſitteth upon the Throne, & thy ſervants, and thy people, execute ye judgement and righteouſneſſe, and deliver the ſpoil out of the hand of the oppreſſour: and do no wrong, do no violence to the ſtranger, the fatherleſſe, nor the widow, neither ſhed innocent bloud 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 ye will not hear theſe words, I ſwear by my ſelf, ſaith the Lord, this houſe ſhall become a deſolation. And ver. 7. I will prepare deſtroyers againſt thee.

Sir, Deſtroyers are prepared for the injuſtice of the Throne, I intreat you execute righteous judgment; if you do it not, your houſe will be a deſolation: But if you do that which is right, God ſhall remove the deſtroyers, and you ſhall be eſtabliſhed on your Throne: and there ſhall yet be Dignity in your houſe, for your ſervants and for your people.

Laſtly, If your Throne be the Throne of the Lord take a word of encouragement againſt Throne-adverſaries. Your enemies are the enemies of the Lords Throne: Make your peace with God p. 87in Chriſt, and the Lord ſhall ſcatter your enemies from the Throne, and he ſhall magnifie you yet in the ſight of theſe Nations, and make the miſ-led people ſubmit themſelves willingly to your government. Sir, if you uſe 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, He proſpered, and all Iſrael obeyed him, ſhall belong unto you, your people ſhall obey you in the Lord, and you ſhall proſper in the fight of the Nations round about.

Then the Lord Chancellor went to the four corners of the Stage, the Lyon King of Armes going before him, and proclaimed his Majeſties free pardon, to all breakers of penal Statutes, and made offer thereof. Whereupon the people cryed, God ſave the King.

Then the King ſupported by the great Conſtable, Marſhal, and accompanied with the Chancellor, aroſe from the Throne, and went out at a door prepared for that purpoſe, to a Stage, and ſheweth himſelf to the people without, who clapped their hands, and cryed with a loud voice a long time, God ſave the King.

p. 88Then the King returning, and ſitting down upon the Throne, delivered the Scepter to the Earl of Crawford and Lindſay, to be carried before him: Thereafter the Lyon King of Armes rehearſed the Royal Line of the Kings upwards, to Fergus the firſt.

Then the Lyon called the Lords one by one, who kneeling, and holding their hands betwixt the Kings hands; did ſwear theſe words; By the Eternal and Almighty God, who liveth and reigneth for ever, I become your liege man, and Truth, and Faith ſhall bear unto you, and live and dy with you, againſt all manner of folks whatſoever, in your ſervice, according to the National Covenant, and Solemn League and Covenant.

And every 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 hear thee in the day of trouble; the Name of the God of Jacob defend thee: the Lord ſend thee help from the Sanctuary, and ſtrengthen thee out of Sion, Amen:

p. 89After the bleſſing pronounced, the Miniſter went to the Pulpit, and had the following exhortation, the King ſitting ſtill upon the Throne. Ye have this day a King Crowned, and entred into Covenant with God, and his people, look, both King and people, that ye keep his Covenant, and beware of the breach of it: that you may be the more careful to keep it, I will lay a few things before you.

I remember when the ſolemn League and Covenant was entred by both Nations, the Commiſſioners from England being preſent in the Eaſt Kirk of Edinburgh, a paſſage was cited out of Nehe. 6.13. Which I ſhall now again cite, Nehemiah required an Oath of the Nobles and people, to reſtore the morgaged Lands, which they promiſed to do; after the Oath was tendred, in the 13. ver. he did ſhake his lap, and ſaid, So God ſhake out every man from his houſe, and from his labour, that performeth not his promiſe, even thus be he ſhaken out and emptied, and all the Congregati…ns ſaid, Amen. Since the time many of thoſe who were in Covenant are ſhaken out of it, yea, they have ſhaken off the Covenant and laid it aſide. It is p. 90true they are proſpering this day, and think that they proſper by laying aſide the Covenant; but they will be deceived, that word ſpoken then, ſhall not fall to the ground, God ſhall ſhake them out of their poſſeſſion, and empty them for their perfidious breach of 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 had touched your Crown, and ſworn to ſupport it, ſhall not be able to hold it on; but God will ſhake it off, and turn you from the Throne: and ye Noble men, who are aſſiſtant to the putting on of the Crown, and ſetting the King upon the Throne, if ye ſhall either aſſiſt, or adviſe the King to break the Covenant, and overturn the work of God, he ſhall ſhake you out of your poſſeſſions, and empty you of all your glory.

Another paſſage I offer to your conſideration, Jer. 34.8. after that Zedekiah had promiſed to proclaim liberty to all the people, who were ſervants, and entred in a Covenant he and his Princes to let them go free, and according to the Oath had let them go, afterwards p. 91they cauſed the Servants to return, and brought them in ſubjection, ver. 11. What followeth upon this breach? ver. 15, 16. Ye were now turned and had done right in my ſight in proclaiming liberty, but ye turned and made them ſervants again. And therefore, verſe 18, 19, 20, 21. I will give the men who have tranſgreſſed my Covenant, who have not performed the words 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 life, even Zedekiah and his Princes. If the breach of a Covenant made for the liberty of Servants was ſo puniſhed, what ſhall be the puniſhment of the breach of a Covenant for Religion, and liberty of the people of God? There is nothing more terrible to Kings and Princes then to be given into the hands of enemies, that ſeek their life. If ye would eſcape this judgement, let King and Princes keep their Covenant made with God: Your enemies who ſeek your life, are in the land, if you break the Covenant, it may be feared, God will give you over unto them as a prey: but if ye yet keep Covenant p. 92it may be expected, God will keep you out of their hands.

Let not the place ye heard opened be forgotten; for in it ye have an example of Divine juſtice againſt Joaſh and the Princes for breaking that Covenant, 2 Chron. 24.23. The Princes who inticed that breath, are deſtroyed: and in the 24. ver. it is ſaid: The Army of the Syrians came with a ſmall company of men, and the Lord delivered a very great Hoſt into their hands: becauſe they had forſaken the Lord God of their Fathers: ſo they executed judgement aagainſt Joaſh. And ver. 25. His own ſervants conſpired againſt him, and flew him on his bed, &c. The conſpiracy of Servants or Subjects againſt their King, is a wicked courſe: But God in his righteous judgements ſuffereth Subjects to conſpire and rebel againſt their Princes, becauſe they rebel againſt the Covenant made with God. I may ſay freely that a chief cauſe of the judgement upon the Kings houſe, hath been the Grandfathers breach of Covenant with God, and the fathers following ſteps, in oppoſing the work of God, and his Kirk within theſe Kingdoms; They broke Covenant with God, and men p. 93have broken Covenant with them: yea, moſt cruelly and perfidiouſly have invaded the Royal Family, and trodden upon all Princely dignity.

Be wiſe by their example; you are now ſitting upon the Throne of the Kingdome, and your Nobles about you there is one above you even Jeſus 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 break this Covenant, and come againſt this cauſe, I aſſure you the controverſie is not ended between God and your Family, but will be carried on to further weakning, if not the overthrow of it; but if you ſhall keep this Covenant, and befriend the Kingdome of Chriſt, it may be from this day God ſhall begin to do you good, although your eſtate be very weak, God is able to raiſe you, and make you to Reign, maugre the oppoſition of all your Enemies; And howſoever it ſhall pleaſe the Lord to diſpoſe, you ſhall have a peace towards God, through Chriſt the Mediator.

As for you who are Nobles and Peers of the Land, your ſhare is great in this day of Coronation ye have p. 94come and touched the Crown, and ſworn to ſupport it, ye have handled the Sword and Scepter, and have ſet down the King upon his Throne.

1. I Charge you keep your Covenant with God, and ſee that ye never be moved your ſelves to come againſt it in any head or article thereof, and that ye give no counſel to the King to come againſt that Doctrine, Worſhip, Government and diſcipline of the kirk, eſtabliſhed in their Land as you would eſchew the Judgement of Covenant-breakers. If the King and ye who are engaged to ſupport the Crown, conſpire together againſt the kingdome of Chriſt, both ye that do ſupport and he that is ſupported, will fall together. I preſſe this the more, becauſe it is a rare thing to ſee a King and great men for Chriſt; in the long Catalogue of Kings which ye have heard recited this day, there will be found few to have been for Chriſt.

2. I Charge you alſo, becauſe of your many Oaths to the King, that you keep them invoylably. Be Faithfull unto him according to your Covenant; the Oaths of God are upon you, if directly or indirectly, you do any thing againſt p. 95his ſtanding, God, by whom ye have ſworn will be avenged upon you for the breach of his Oath.

And now I will cloſe up all in one word more to You, Sir, You are the onelyonly Covenanted King with God and his people in the world: Many have obſtructed your entry in it: now ſeeing the Lord hath brought you in over all theſe Obſtructions, onelyonly obſerve to do what is contained therein; and it ſhall prove a happy time for You and Your Houſe. And becauſe you are entered in times of great difficulty, wherein ſmall ſtrength ſeems to remain with you in the eyes of the world for recovering your juſt power and greatneſſe. Therefore take counſell which David when he was dying gave to his Sonne Solomon, 1 Kings 2.2, 3. Be ſtrong and ſhew thy ſelf a man, and keep the charge of the Lord thy God: to walk in his wayes, and keep his Commandements, that thou mayſt proſper in all that thou doſt, and whitherſoever thou turneſt thy ſelf.

After this Exhortation the Miniſter cloſed the whole action with prayer, and the xx. Pſalm being ſung, he diſmiſſed the people with the Bleſſing.

p. 96Then did the Kings Majeſty deſcend from the Stage with the Crown upon his head, and receiving again the Scepter in his hand, returned with the whole Train in ſolemn manner to his Palace, the Sword being carried before him.

FINIS.