which we shall do as in the sight of God And because these Kingdomes are guilty of many sins and provocations against God and his Son Jesus Christ as is too manifest by our present distresses and dangers the fruits thereof We professe and declare before God and the world our unfained desire to be humbled for our own sins and for the sins of these Kingdomes especially that we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured for the purity and power thereof and that we have not endeavoured to receive Christ in our hearts nor to walk worthy of him in our lives which are the causes of our sins and transgressions so much abounding amongst us and our true and unfained purpose desire and endeavour for our selves and all others under our power and charge both in publick and in private in all duties we owe to God and Man to amend our lives and each one to go before another in the example of a real Reformation that the Lord may turn away his wrath and heavy indignation and establish these Churches and Kingdomes in truth and peace And this Covenant we make in the presence of Almighty God the Searcher of all hearts with a true intention to perform the same as we shall answer at the great Day when the secrets of all hearts shall be disclosed Most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end and to blesse our desires and proceedings with such successe as may be deliverance and safety to his people and encouragement to other Christian Churches groaning under or in danger of the yoak of Antichristian tyranny to joyn in the same or like Association and Covonant to the glory of God the enlargement of the Kingdome of Jesus Christ and the peace and tranquility of Christian Kingdomes and Common-wealths Wil. Lenthal Speaker Beuchamp St. John Gilbert Gerrard Walter Earle James Cambel Thomas Cheeke Robert Nicholas Benjamin Rudyard John Gurdon Robert Harley Francis Knollis Edward Master John White Anthony Sapley Dennis Bond Lawrence Whitaker Michael Noble â—ere Hoby Richard Barwis Edward Baynton William Cawley John Moyle John Pyne George Searle Henry Vane senior Nevil Pool John Young Henry Herbert Thomas Sandys William Iesson Philip L. Herbert Thomas Bartington Martin Lumley John Trevor Francis Godolphin Thomas Arundell Edward Stephens Gilbert Piekering John Greve Oliver Cromwell Henry Vane junior William Cage Richard Erisey Philip L. Lisle Will. Heveningham Isaac Pennington Richard Cresheld Thomas Pelham Thomas Parker John Leigh John Harris Augustin Skinner John Venn William Strickland John Franklin Samuel Brown Robert Scawen Roger Hill John Button John Meyrick Ambrose Brown Richard Winn Edward Owner Charles Pym Charles L. Cranborn Ben. Weston Dudley North John Nut John Corbet Roger Burgoyne Peter Temple Benjamin Valentine Thomas Walsingham Oliver Luke William Alenson Humphrey Salwey Richard Moor William Ashurst Thomas Moor Thomas Fountain William Ellys Henry Shelley Rich. Shuttleworth Henry Ludlow George Gallop Robert Wallop Arthur Hesilrige Oliver Saint-John Thomas Grantham Francis Barnham Will. L. Fitz Williams Edmund Dunch Henry Mildmay Hugh Rogers Thomas Hatcher John Wray Simonds D'Ewes Anthony Bedingfield John Ashe William L. Munson Martin Lister Robert Goodwin Edward Thomas Henry Lucas Miles Corbet Philip Smith Cornelius Holland William Spurflowe John Lowry Peter Wentworth Henry Chomley Philip Stapleton William Pierrepoint Roger North Alexander Popham Thomas Hodges John Maynard Samuel Vassal Anthony Irby John Clotworthy John Brâ—â—â—â—lme Richard Jervoyse John Blackiston Walter Long John Rolle Robert Jennor John Waddon William Masham John Lisle Edmund Fowel Edward Ashe Thomas Pury Richard Whitehead Richard Jâ—nyns Humphrey Tufton Thomas Daâ—res Thomas Earl John Downes John Goodwyn Francis Drake William Waller Samuel Luke Francis Buller Richard Harman George Buller Arthur Onslowe Richard Wynwood Robert Pye H. L. Gray of Ruthin Richard Knightley John Pym Christoph Yelverton Anthony Nicoll Peter Wroth Robert Reynolds Nat. Barnardiston Henry Heyman William Purefoy Valentine Walton Michael Oldesworth William Wheeler Hall Ravenscroft T. L. Gray of Groby Thomas Middleton Edw. Hungerford Christopher Wrey Richard Lee Herbert Morley Thomas Lane Robert Cecil William Bell Thomas Some Herbot Grimstone Symon Snowe John Nash Herbot Grimstone Ralph Asheton Edward Ayshcoghe John Wylde John Trenchard Thomas Jervoyse Richard Browne William Plaiters Nathaniel Stephens Richard Rose Francis Rous Gilbert Millington Walter Young John Brown John Hippisley Edward Poole Henry Pelham William Hay John Driden Nathaniel Fyennes William Lewis Giles Grene William Lytton John Harvey Edward Dowce William Strode Edmond Prideaux Thomas Hoyle Edward Exton Francis Popham Zouch Tate John Curson Alexander Bence Squire Bence John Selden John Glyn Richard Onslow John Coke Tho. L. Wenman Bulstrode Whitlock George Montague Edward Partheriche Henry Campion VVilliam VVhittaker Denzel Holles Edward VVingate James Fennys Poynings Moore Edward Bisse junior VVilliam Jephson Edward Montague Norton Knatchboll Thomas Eden Edward Baynton Jo. Evelin Jo. Potts Sam. Rolls Ralph Ashton VVilliam Drake Pereg. Pelham VVilliam Brereton Thomas VViddrington Natha Hallows Joh. Bamfield Symond Thelwall Hen. VVorsley Phil. Parker Edw. Boys John Alford Die Veneris 29 Januar. 1644. ORdered by the Commons assembled in Parliament That the Solemn League and Covenant be on every day of Fast and Publique Humiliation publiquely read in every Church and Congregation within the Kingdome And that every Congregation be enjoyned to have one of the said Covenants fairly Printed in a fair Letter in a Table fitted to hang up in some publick place of the Church to be read Hen. Elsynge Cler. Pail Dom. Com. The Form and Order of the CORONATION OF CHARLES II. King of Scotland England France and Ireland As it was acted and done at Scoon the first day of January 1651. By Robert Dowglas Minister at Edinburgh FIrst the Kings Majesty in a Princes Robe was conducted from his Bed-chamber by the Constable on his right hand and the Marshal on his left to the Chamber of presence and there was placed in a Chair under a cloth of State by the Lord of Angus Chamberlain appointed by the King for that day and there after a little repose the Noblemen with the Commissioners of Barons and Burroughs entred the Hall and presented themselves before his Majesty Thereafter the Lord chancellor spoke to the King to this purpose Sir your good Subjects desire You may be crowned as the righteous and lawful Heir of the Crown of this Kingdome that you would maintain Religion as it is presently professed and established conform to the National covenant League and Covenant and according to your Declaration at Dumferling in August last Also that you would be graciously pleased to receive them under Your Highnesse Protection to govern them by the Lawes of the Kingdome and to defend them in their Rights and Liberties by Your Royal power offering themselves in most humble manner to Your Majesty with their vows to bestow land life and what else is in their power for the maintenance of
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 dangerous because of the comâ—â—â—ance of some and treachery of â—thers If it shall be delayed long it is to be feared that the mâ—â—â— part shall sit down under the shâ—dow of the Bramble the destroyiâ—â— usurpers I come to the particular hanâ—ling of this present Text and 〈◊〉 speak from it to the present tiâ—â— I have read the 12. and 17. v. 〈◊〉 cause of these two which meet tâ—gether the Crowning of a Kinâ— and his renewing the Covenaâ—â— Amongst many particulars whiâ—â— may be handled from the Text shall confine my self to these fivâ— 1. The Crown He put the Croâ—â— upon his head 2. The Testimonâ— He gave them the Testimony 3. Tâ—â— Anointing They Anointed hiâ— These three are in the 12. versâ— As for that which is spoken of tâ—â— peoples joy we shall give it a touâ—â— when we come to the peoples dutâ— The covenant between God anâ— the King and the people Jehojaâ—â— made a covenant between God anâ— the King and the people that thâ— should 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 State-way 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 the 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 Now 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 all 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 but 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 for 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
Religion for the safety of Your Majesties sacred Person and maintenance of Your Crown which they intreat Your Majesty to accept and pray Almighty God that for many Years You may happily enjoy the same The King made this Answer I do esteem the affections of my good people more than the Crowns of many Kingdomes and shall be ready by Gods assistance to bestow my life in their Defence Wishing to live no longer than I may see Religion and this Kingdome flourish in all happinesse Thereafter the Commissioners of Burroughs and Barons and the Noblemen accompanied his Majesty to the Kirk of Scoon in order and rank according to their quality two and two The Spurs being carried by the Earl of Egâ—ington Next the Sword by the E. of Rothes Then the Scepter by the E. of Crauford and Lindesay And the Crown by Marq. of Argyle immediately before the King Then came the King with the great Constable on his right hand and the great Marshal on his left his train being carried by the L. Freskine the L. Montgomery the L. Newbottle and the L. Machlene â—our Earls eldest sons under a Canopy of crimson Velvet supported by six Earls sons to wit the L. Drummond the L. Carnegie the L. Ramsey the L. Johnstoun the the L Brechin L. Yester and the six Carriers supported by six Noblemens sons Thus the Kings Maâ—esty entred the Kirk The Kirk being fitted and prepared with a Table whereupon the Honours were laid and a Chair set in a fitting place for his Majesties hearing of Sermon over against the Minister and another Chair on the other side where he received the Crown before which there was a Bench decently covered as also for seats about for Noblemen Barons and Burgesses And there being also a Stage in a fit place erected of 24 foot square about four foot high from the ground covered with Carpets with two stairs one from the West another to the East upon which great stage there was another little stage erected some two foot high ascending by two steps on which thâ— Throne or Chair of State waâ— set The Kirk thus fittingly prepâ—red the Kings Majesty entreâ— the same accompanied as aforâ— said and first setteth himsâ—â—â— in his chair for hearing of Seâ—mon All being quietly compose unto attention Mr. Robert Dowglas Moderator of the Generâ—â— Assembly after incalling upoâ— God by prayer preached the following Sermon A 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 the mother of Ahaziah haâ— cruelly murthered the Royal Seed and usurped the Kingdome by thâ— space of six yeares Onely thiâ— young Prince was preserved by Iehosheba the sister of Ahaziah and wife to Jehojada the high Priest being hid with her in the house oâ— 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 fact 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 men by falshood and dissimulatioâ— have gotten power in their handâ— which to them is so sweet that thâ—â— are unwilling to part with it Aâ—â— because the King and his seed stooâ— in their way they have made awaâ— the King and disinherited his chiâ—dren that the sole power might bâ— in their hand 2. They have 〈◊〉 number of damnable errors and false worship to set up and intenâ— to take away the Ordinances oâ— Christ and Government of hiâ— Kirk All this cannot be done unlesse they have the sole power iâ— their hands and this they cannoâ— have till the King and his posteriâ—â— be cut off But I leave this anâ— 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 iâ— not been better to have defeated Athaliah and then to have crowned the King Two reasons may bâ— rendred why they delay not the â—oronation To crown the King â—as a duty they were bound to â—azard should not make them leave â—heir duty They did their duty â—nd left the successe to God 〈◊〉 They crowned the young King â—o endear the peoples affections to their own native Prince and to â—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 complyâ—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
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 telleth 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 have 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 I 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 clear 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 These men who have flattered Kings to take unto them an absolute â—ower to do what they please have wronged Kings and kingdomes It â—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 he will have a King to do what 〈◊〉 pleaseth impune and without coâ—trolement In this I cannot buâ— 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 be 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 power 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 the 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 confess 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 to 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 ye 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 difficulties 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 request 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
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 he 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 the 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 the 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 National 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 Stage 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 The 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 of 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 â—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 shall 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 sâ—pported as formerly the Sword was brought by Sir William Cockburn of Langtown Gentleman ushâ—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 of 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 bâ—â—im causeth 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 was 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 of 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
had let them go afterwards they 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 it 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 a-against 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 have 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 come 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 his 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 onely 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 onely 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 Then 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 A Declaration by the Kings Majesty to all His Subjects of the Kingdomes of Scotland England and Ireland Printed at Edinburgh 1650. Sect. 1. HIs Majesty taking in consideration that mercifull Dispensation of Divine Providence by which he hath been recovered out of the snare of Evil Counsel and having attained so full perswasion and confidence of the Loyalty of his People in Scotland with whom he hath too long stood at a distance and of the Righteousnesse of their Cause as to joyn in one Covenant with them and to cast himself and his Interests wholly upon God and in all matters Civil to follow the Advice of his Parliament and such as shall be intrusted by them and in all matters Ecclesiastick the Advice of the General Assembly and their Commissioners and being sensible of his duty to God and desirous to approve himself to the consciences of all his good Subjects and to stop
A PHENIX OR The Solemn LEAGUE and COVENANT Whereunto is annexed I. The Form and manner of His Majesties Coronation in Scotland With a Sermon then preached on that occasion by Robert Douglas of Edenburgh II. A Declaration of the Kings Majesty to all His loving Subjects of the Kingdoms of Scotland c. in the Yeare 1650. III. The great Danger of Covenant-breaking c. Being the substance of a Sermon preached by Edm. Calamy the 14. of Jan. 1645. before the then Lord Mayor of the City of London Sir Tho. Adams together with the Shieriffs Aldermen and Common-councell of the said City being the day of their taking the Solemn League and Covenant at Michael Basenshaw London EDINBVRGH Printed in the year of Covenant-breaking To the Reader Reader THou mayst expect some Reasons by way of Preface why these things thus collected are presented to thy consideration the principall part thereof having been the occasion of so much contest and trouble in these Nations and therefore desired by many it should have been buried in its own ashes But for that things of such publique concernment have been acted by the Heads of these Nations and in so solemn a manner in the presence of Almighty God it cannot so soon be forgotten but ought to be weighed and layd to heart with the good or evil consequences that have or shall accrew thereby it is therefore left to thy serious consideration A solemn League and Covenant For Reformation and defence of Religion the Honour and Happines of the King and the Peace and Safety of the three Kingdoms of England Scotland and Ireland WE the Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commons of all sorts in the Kingdoms of England Scotland and Ireland by the providence of God living under one King and being of one Reformed Religion having before our Eyes the glory of God and the advancement of the Kingdom of our Lord Saviour Jesus Christ the Honour and Happiness of the Kings Majesty and his Posterity and the true Publick Liberty Safety peace of the Kingdoms wherein every ones private condition is included calling to mind the treacherous and bloody Plots Conspiracies Attempts Practices of the Enemies of God against the true Religion and Professors thereof in all places especially in these three Kingdoms ever since the Reformation of Religion and how much their Rage Power and Presumption are of late and at this time increased and exercised whereof the deplorable estate of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdom of England and the dangerous estate of the Church Kingdom of Scotland are present and publick Testimonies We have now at last after other means of Supplication Remonstrance Protestations and Sufferings for the preservation of our Selves and our Religion from utter ruine and destruction according to the commendable practice of these Kingdoms in former times and the example of Gods people in other Nations after mature deliberation resolved and determined to enter into a Mutuall and Solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most high God do swear 1. THat we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches And shall endeavour to bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity in religion confession of faith form of Church-government Directory for worship and catechising That we and our posterity after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us 2. That we shall in like manner without respect of persons endeavor the extirpation of popery prelacy that is Church-government by Archbishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiasticall Officers depending on that Hierarchy superstition heresie schism prophanness and whatsoever shall be found to be contrary to sound Doctrine and the power of godliness lest we partake in other mens sins and therein be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms 3. We shall with the same sincerity reality and constancy in our severall vocations endeavour with our estates and lives mutually to preserve the rights and priviledges of the parliaments and the Liberties of the kingdomes and to preserve and defend the Kings Majesties Person and Authority in the Preservation and Defence of the true Religion and Liberties of the Kingdomes that the World may bear witnesse with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish His Majesties just Power and Greatnesse 4. We shall also with all Faithfulnesse endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindering the Reformation of Religion dividing the King from His People or one of the three Kingdomes from another or making any faction or parties among the People contrary to this League and Covenant that they may be brought to publick Tryal and receive condign Punishment as the degree of their Offences shall require or deserve or the Supream Judicatories of both Kingdomes respectively or others having power from them for that effect shall judge convenient 5. And whereas the Happinesse of a blessed Peace between these Kingdomes denied in former times to our Progenitors is by the good Providence of God granted unto us and hath been lately concluded and setled by both the Parliaments we shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and Union to all Posterity and that Justice may be done upon the wilfull opposers thereof in manner expressed in the precedent Articles 6. We shall also according to our places and callings in this common cause of Religion Liberty and Peace of the Kingdomes assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof and shall not suffer our selves directly or indirectly by whatsoever combination perswasion or terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God the good of the Kingdomes and the honour of the King but shall all the dayes of our lives zealously and constantly continue therein against all opposition and promote the same according to our power against all lets and impediments whatsoever and what we are not able our selves to suppresse or overcome we shall reveal and make known that it may be timely prevented or removed All
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 mouth 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 and 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 usurpation 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 the 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 some 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 And 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 who 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 tendernesse 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 and 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 onely to maintain Religion as it is established in Scotland but also to endeavour the reformation of Religion in 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 with 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 made 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 no 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 not 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
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 capiat 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 1. 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 to 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 of 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 Servantâ— of Christ who speak the truth Eviâ— Kings are branded with this thaâ— 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 oâ— Gods Word take with reproof esteem of it as David did Psal 141.5 An excellent oyl which shall not breaâ— the head To make much of the faithful Servants of Christ will be an evidence of reality 2. Let the King esteem well oâ— godly Professors Let Piety be in accompt It 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 godly 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 onely 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 But 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 capacity 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 which 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 modâ—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 to 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 for 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 and 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 written 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 Jehojada who reproved them mildly for their Idolatry and stoned him with
the mouthes of his and their enemies and Traducers doth in reference to his former Deportments and as to his Resolutions for the future Declare as followes Sect. 2. Though his Majesty as a dutiful Son be obliged to honour the memory of his Royal Father and have in estimation the person of his Mother yet doth He desire to be deeply humbled and afflicted in Spirit before God because of His Fathers hearkning to and following evil Counsels and His opposition to the Work of Reformation and to the Solemn League and Covenant by which so much of the bloud of the Lords People hath been shed in these Kingdomes and for the Idolatry of his Mother the Toleration whereof in the Kings House as it was matter of great stumbling to all the Protestant Churches so could it not but be an high provocation against him who is a jealous God visiting the sins of the Fathers upon the Children And albeit HIs Majesty might extenuate His former Carriages and Actions in following of the advice and walking in the way of those who are opposite to the Covenant and to the work of God and might excuse His delaying to give satisfaction to the just and necessary desires of the Kirk and Kingdome of Scotland from his education and age and evil Counsel and Company and from the strange and insolent proceedings of Sectaries against his Royal Father and in reference to Religion and the ancient Government of the Kingdome of England to which He hath the undoubted Right of Succession yet knowing that he hath to do with God He doth ingeniously acknowledge all His own sins and all the sins of his Fathers House craving pardon and hoping for mercy and reconciliation through the bloud of Jesus Christ And as he doth value the constant Addresses that were made by his people to the Throne of grace on His behalf when He stood in opposition to the work of God as a singular Testimony of Long-suffering Patience and mercy upon the Lords part and Loyalty upon theirs so doth He hope and shall take it as one of the greatest tokens of their love and affection to Him and to His Government That they will continue in Prayer and Supplication to God for Him That the Lord who spared and preserved Him to this day notwithstanding of all His own guiltinesse may be at peace with Him and give him to fear the Lord His God and to serve him with a perfect heart and with a willing mind all the dayes of his life Sect. 3. And his Majesty having upon full perswasion of the Justice and Equity of all the Heads and Articles thereof now Sworn and subscribed the National Covenant of the Kingdome of Scotland and the Solemne League and Covenant of the three Kingdomes of Scotland England and Ireland doth declare That He hath not sworn and subscribed these Covenants and entred into the Oath of God with his People upon any sinister Intention and crooked Design for attaining His own Ends but so far as Humane Weaknesse will permit in the truth and sincerity of His heart And that He is firmly Resolved in the Lords strength to adhere thereto and to prosecute to the utmost of his power all the Ends thereof in his Station and Calling really constantly and sincerely all the dayes of his life In order to which He doth in the first place professe and Declare That He will have no Enemies but the Enemies of the Covenant and that He will have no Friends but the Friends of the Covenant And therefore as He doth now detest and abhorre all Popery Superstition and Idolatry together with Prelacy and all Errors Heresie Schisme and Prophanenesse and resolves not to tolerate much lesse allow any of these in any part of His Majesties Dominions but to oppose Himself thereto and to endeavour the Extirpacion thereof to the utmâ—st of his power so doth He as a Christian Exhort and as a King require That all such of his Subjects who have stood in Opposition to the Solemn League and Covenant and Work of Reformation upon a pretence of Kingly Interest or any other pretext whatsoever to lay down their Enmity against the Cause and People of God and to cease to prefer the Interest of Man to the Interest of God which hath been one of those things which hath occasioned many Troubles and Calamities in these Kingdomes and being insisted into will be so far from Establishing of the Kings Throne that it will prove an Idol of Jealousie to provoke unto wrath him who is King King of kings and Lord of lords The King shall alwayes esteem them best Servants and most loyal Subjects who serve Him and seek His Greatnesse in a right line of subordination unto God Giving unto God the things that are Gods and unto Caesar the things that are Caesars And Resolveth not to love or countenance any who have so little Conscience and Piety as to follow his Interests with a prejudice to the Gospel and Kingdome of Jesus Christ which He looks not upon as a duty but as flattery and driving Self-Designes under a pretence of maintaining Royall Authority and Greatnesse Secondly His Majesty being convinced in Conscience of the exceeding great Sinfulness and Unlawfulness of that Treaty and Peace made with the Bloody Irish Rebels who treacherously shed the Blood of so many of His Faithful and Loyal Subjects in Ireland and of allowing unto them the Liberty of the Popish Religion for the which He doth from His heart desire to be deeply humbled before the Lord And likewise considering how many Breaches have been on their part Doth Declare the same to be void and that His Majesty is absolved therefrom being truly sorry that He should have sought unto so unlawful Help for Restoring of him to His Throne and resolving for the time to come rather to choose Affliction than Sin Thirdly As His Majesty did in the late Treaty with His people in this Kingdom agree to recall and annull all Commissions against any of His Subjects who did adhere to the Covenant and Monarchical Government in any of His Kingdoms So doth He now Declare That by Commissionating of some persons by Sea against the people of England He did not intend Damage or Injury to His opprest and harmlesse Subjects in thaâ— Kingdom who follow their Trade of Merchandize in their lawful Callings but onely the opposing and suppressing of those who had Usurped the Government and not only bar Him from his just Right but also exercise an Arbitrary Power over his people in those things which concern their Persons Consciences and Estates And as since His coming into Scotland He hath given no Commissions against any of His Subjects in England or Ireland so He doth hereby Assure and Declare That He will give none to their prejudice or damage and whatever shall be the Wrongs of these Usurpers That He will be far from avenging these upon any who are free thereof by interrupting or stopping the liberty of Trade and Merchandize or
otherwise That He will seek their good and to the utmost employ His Royal Power That they may be protected and defended against the unjust Violence of all men whatsoever And albeit His Majesty desires to construct well of the Intentions of those in reference to his Majesty who have been active in Council or Arms against the Covenant yet being convinced that it doth conduce for the Honour of God the Good of his Cause and His Own Honour and Happinesse and for the Peace and Safety of these Kingdoms That such be not employed in Places of Power and Trust He doth Declare That He will not employ nor give Commissions to any such until they have not onely taken or renewed the Covenant but also have given sufficient evidences of their Integrity Carriage and Affection to the Work of Reformation and shall be declared capable of Trust by the Parliament of either Kingdom respective And His Majesty upon the same grounds doth hereby recal all Commissions given to any such persons conceiving all such persons will so much tender a good Understanding betwixt Him and His Subjects and the settling and preserving a firm Peace in these kingdoms That they will not grudge nor repine at His Majesties Resolutions and proceedings herein much less upon discontent act any any thing in a divided way unto the raising of New Troubles especially since upon their â—ious and good deportment there is a Regresse left unto them in manner above express'd Sect. 4. And as His Majesty hath given satisfaction to the just and necessary Desires of the kirk and kingdome of Scotland so doth He hereby assure and declare That He is no less willing and desirous to give satisfaction to the just and necessary Desires of his good Subjects in England and Ireland and in token thereof if the Houses of Parliament of England sitting in Freedome shall think fit to present unto Him the propositions of Peace agreed upon by both kingdoms He will not only accord to the same and such alterations there anent as the Houses of Parliament in regard of the Constitution of affairs and the good of his Majesty and His Kingdoms shall judge necessary but do what is further necessary for prosecuting the ends of the Solemne League and Covenant especially in those things which concern the Reformation of the Church of England in Doctrine Worship Discipline and Government That not only the Directory of Worship the Confession of Faith and Catechism but also the Propositions and Directory for Church-Government accorded upon by the Synod of Divines at Westminster may be settled and that the Church of England may enjoy the full Liberty and Freedome of all Assembles and power of Kirk-Censures and of all the Ordinances of Jesus Christ according to the Rule of his own Word And that whatsoever is commanded by the God of Heaven may be diligently done for the House of the God of Heaven and whatever heretofore hath been the suggestions of some to him to render his Majesty jealous of His Parliament and of the Servants of God Yet as He hath declared that in Scotland He will hearken to their Counsel and follow their Advice in those things that concern that Kingdome and Kirk So doth he also declare His firm Resolution to manage the Government of the Kingdome of England by the Advice of His Parliament consisting of an House of Lords and of an House of Commons there and in those things that concern Religion to prefer the Counsels of the Ministers of the Gospel to all other counsels whatsoever And that all the world may see how much he tenders the safety of his people and how precious their bloud is in his sight and how desirous he is to recover his Crown and Government in England by peaceable meanes as he doth esteem the service of those who first engaged in the Covenant and have since that time faithfully followed the ends thereof to be Duty to God and Loyalty to Him so is he willing in regard of others who have been involved in these late commotions in England against Religion and Government to passe an Act of Oblivion excepting only some few in that Nation who have been chief Obstructers of the work of Reformation and chief Authors of the change of the Government and of the Murther of his Royal Father Provided That these who are to have the benefit of this Act lay down Armes and return unto the obedience of their lawful Soveraign Sect. 5. The Committee of Estates of the Kingdome and General Assembly of the Kirk of Scotland having declared so fully in what concernes the Sectaries and the present Designes Resolutions and Actings of their Army against the Kingdome of Scotland And the same Committee Assembly having sufficiently laid open publick Dangers Duties both upon the right hand the left It is not needful for His Majesty to adde any thing thereunto except That in those things He doth commend and approve thâ—m and that He Resolves to live and dye with them and his loyal Subjects in prosecution of the Ends of the Covenant Sect. 6. And whereas that prevailing party in England after all their strange Usurpations and insolent Actings in that Land Do not only keep His Majesty from the Government of that Kingdome by force of Armes but also have now invaded the Kingdome of Scotland who have deserved better things at their hands and against whom they have no just quarrel His Majesty doth therefore desire and expect That all his good Subjects in England who are and resolve to be faithful to God and to their King according to the Covenant will lay hold upon such an opportunity and use their utmost endeavours to promote the Covenant and all the ends thereof and to recover and re-establish the Ancient Government of the Kingdome of England under which for many Generations it did flourish in peace and plenty at home and in Reputation abroad and Priviledges of the Parliament and Native and Just Liberty of the People His Majesty desires to assure himself That there doth remain in these so much confidence of their duty to Religion their King and Countrey and so many sparkles of the ancient English Valour which shined so eminently in their Noble Ancestors as will put them on to bestir themselves for the breaking the Yoak of those mens Oppressions from off their Necks Shall men of Conscience and Honour set Religion Liberties and Government at so low a rate as not rather to undergo any hazard before they be thus deprived of them Will not all generous men count any Death more tolerables than to live in servitude all their dayes And will not Posterity blame those who dare attempt nothing for themselves and for their Children in so good a Cause in such an Exigent Whereas if they gather themselves and take courage putting on a Resolution answerable to so Noble and just an Enterprize they shall honour God and gain themselves the Reputation of Pious men worthy Patriots and
to renue your Covenant The same God inable you to keep Covenant It is said 2 Chron. 34 31 32. The King made a covenant before the Lord c. And he caused all that were present in Jerusalem and Benjamin to stand to it And 2 Kings 23.3 The King stood by a pillar and made a covenant before the Lord c. and all the people stood to the covenant This is your duty not only to take the covenant but to stand to the covenant and to stand to it maugre all opposition to the contrary According as we read 2 Chron. 15.12 13. And they entred into covenant to seek the Lord God of their fathers c. That whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman For it is not the taking but the keeping of the Covenant that will make you happy God is stiled A God keeping covenant Deut. 9.4 Neh. 1.5 O that this might be the honour of this City That we may say of it London is a City keeping covenant with God Great and many are the blessings entailed upon Covenant-keepers Exod 19.5 6. Now therefore if you will obey my voice indeed and keep my covenant then you shall be a peculiar treasure unto me above all people for all the earth is mine And ye shal be unto me a Kingdom of Priests an holy Nation c. Psal 25.10 All the paths of the Lord are mercy and truth unto such as keep his covenant c. Psal 15.4 There are three Covenants I shall perswade you in an especial manner to stand to 1. The covenant you made with God in Baptism A Christian saith Chrysostom should never step out of doors or lie down in his bed or go into his closet but he should remember that word Abrenuncio that is He should remember the time when he did renounce the Divel and all his works Oh let us not forget that which we ought alwayes to remember Let us remember to keep that Covenant as ever we desire God should remember us in mercy at the great day 2. The covenants which we make unto God in our afflictions Famous is that passage of Pliny in one of his Epistles to one that desired rules from him how to order his life aright I will saith he give you one rule which shall be instead of a thousand Vt tales esse perseveremus sani quales nos futuros esse profitemur infirmi That we should persevere to be such when we are well as we promise to be when we are sick A sentence never to be forgotten The Lord help us to live accordingly 3. The covenant which you are to take this day The happinesse or misery of England doth much depend upon the keeping or breaking of this Covenant If England keep it England by keeping covenant shall stand sure according to that text Ezek. 7.14 If England break it God will break England in pieces If England sleight it God will sleight England If England forsake it God will forsake England And this shall be written upon the Tombe of perishing England Here lyeth a Nation that hath broken the covenant of their God Remember what you have heard this day That it is the brand of a Reprobate to be a Covenant-breaker c. It is the part of a Fool to vow and not to pay his vowes And God hath no delight in the sacrifice of fools Better not vow then to vow and not to pay Eccl. 5.4 5. It is such an high prophanation of Gods Name as that God cannot hold a Covenant-breaker guiltlesse It is perjury injustice spiritual adultery sacriledge c. And the very lifting up of our hands this day if you do not set heart and hand on work to keep covenant will be sufficient witness against you at the great day We read Gen. 31.44 45 46 48 49 52 53. That Jacob and Laban entred into a covenant and â—ook a heap of stones and made them a witnesse and said This heap is a witnesse c. And they called the name of the place Mizpah The Lord watch between me and thee c. The God of Abraham judge betwixt us c. Such as your condition this day You enter into Covenant to become the Lords and to be valiant for his truth and against his enemies And the very stones of this Church shall be witnesse against you if you break covenant The name of this place may be called Mizpah The Lord will watch over you for good if you keep it and for evil if you break it And all the curses contained in the book of the Covenant shall light upon a willing covenant-breaker The Lord fasten these meditations and soul-awaking considerations upon your hearts The Lord give you grace to keep close to the Covenant and in keeping of it to keep God and a good conscience which are both lost by covenant-breaking There are 4. things which I shall perswade you unto in pursuance of your Covenant 1. To be humbled for your own sins and for the sins of the Kâ—ngdome and more especially Because we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured to receive Christ in our hearts nor to walk worthy of him in our lives which are the causes of other sins and transgressions so much abounding amongst us Gospel-sins are greater then legall sins and will bring Gospel-curses which are greater then legall-curses And therefore let us be humbled according to our Covenant for all our Gospel abominations 2. You must be ambitious to go before one another in an example of real reformation You must swear vainly no more be drunk no more break the Sabbath no more c. You must remember what David saith Psal 50.16 But unto the wicked God saith What hast thou to do to take my covenant in thy mouth seeing thou hatest instruction and castest my words behind thee To siâ— willingly after we have sworn not to sin is not only to sin against a Commandement as I have said but to sin against an Oath which is a double iniquity and will procure a double damnation And he that takes a Covenant to reform and yet continued unreformed his Covenant will be unto him as the bitter water of jealousie was to the woman guilty of adultery which made her belly to swell and thigh to rot c. Numb 5.22 3. You must be careful to reform your families according to your covenant the example of Joshua Jacob the godly Kings forementioned 4 You must endeavour according to your places and callings to bring the churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion c. O blessed Vnity how come it to passe that thou art so much sleighted and contemned Was not unity one of the chief parts of Christs prayer unto his Father when he was here upon earth John 17.11 Is not unity amongst Christians one of the