unction even that Spirituall Unction where-with Believers are anointed which you have 1. John 2. 27. The anoynting yee have receaved of him abydeth in you And 2. Cor. 1. 21. Hee that hath anoynted vs is GOD who hath also sealed vs This anoynting is not proper to kinges but Common to Believers Few kinges are so anoynted A King should stryve to bee a good CHRISTIAN and then a good KING The anoynting with GRACE is better then the anoynting with oyle It is of more worth for a king to bee the Anoynted of the LORD with GRACE then to bee the greatest Monarch of the world without it 2. This anoynting may put a king in mynde of the guifts where-with kinges should bee endued for discharge of their Royall Calling For anoynting did signifie the guifts of Office It is sayd of SAUL when hee was anoynted king 1. SAM. 10. 9. GOD gave him another heart And CAP. 11. 6. The Spirit of GOD came vpon him It is meant of a heart for his Calling and a spirit of abilitie for Government It should bee our desyre this day That our king may have a spirit for his Calling as the Spirit of Wisdome Fortitude Iustice and other Princelie Enduements 3. This anoynting may put Subjectes in mynde of the Sacre-dues of the authoritie of a king Hee should bee respected as the LORDS Anoynted There are diverse sorts of persons that are enemies to the authoritie of kinges As 1. Anabaptists who deny there should bee kinges in the NEW TESTAMENT They will have no king nor Civile Magistrate 2. The late Photinians who speake respectfullie of kinges and Magistrates but they take away from them their power and the exercise of it in the administation of justice 3. These who ryse agaynst kinges in open Rebellion as Absalom and Sheba who sayd What have wee to doe with David the sonne of Iesse To your Tentes O Israel 4. They who doe not rebell openlie yet they despyse a king in their heart lyke these sonnes of Beliall 1. SAM. 10. last Who sayd of Saul after hee was anoynted king Shall this man save vs And they despysed him and brought him no Presents All these meet in our presentage 1. Anabaptistes who are agaynst the being of kinges are verie ryfe You may fynd to our great griefe a great number of them in that Armie that hath injustlie invaded the Land who have trampled upon the authoritie of kinges 2. There are also of the second sort who are secretlie Photinians in this poynt They allow of kings in profession but they are agaynst the exercyse of their power in the administration of Iustice 3. A third sort are in open Rebellion even all that generation which are risen up not onlie agaynst the person of a king but agaynst kinglie governement 4. There is a fourth who professe they acknowledge a king but despyse him in their heart saying Shall this man save vs I wish all had DAVIDS tendernesse whose heart did smyte him when hee did but cut off the lap of SAULS Garment That wee may bee farre from cutting off a lap of that just power and greatnesse which GOD hath allowed to the king and wee have bound our selves by COVENANT not to diminish I have gone through the three particulars contayned in the 12. vers. I come to the other two in the 17. vers. which appertayne also to this dayes Worke For our king is not onlie to bee crowned but to renew a COVENANT with GOD and His People and to make a COVENANT with the People Answerable hereto there is a twofolde COVENANT in the wordes One betweene GOD and the king the people GOD being the one partie The king and the people the other Another betweene the king and the people The king being the one partie The people the other The COVENANT with GOD is the fourth particular propounded to bee spoken of The summe of this COVENANT yee may fynd 2. King 23. 3. in Iosiah his renewing the COVENANT To walke after the LORD and keepe His Commandementes and Testimonies with all the heart and to performe the wordes of the COVENANT The renewing of the COVENANT was after a great defection from GOD and the setting up of a false worship The king and people of GOD bound themselves before the LORD to set up the TRUE WORSHIP and to abolish the false SCOTLAND hath a Preference in this before other Nations In tyme of Defection they have renewed a COVENANT with GOD to reforme all And because the king after a great Defection in that familie is to renew the COVENANT I shall mention some particulars from the LEAGVE and COVENANT 1. Wee are bound to maintaine the True Reformed Religion in doctrine Worship Discipline Governement established in this kingdome and to endevour the Reformation of Religion in the other two kingdomes according to the Word of GOD and the example of the best Reformed Kirkes By this Article the king is obliedged not onlie to maintaine Religion as it is established in SCOTLAND but also to endeavour the Reformation of Religion in his other kingdomes The king would consider well when it shall please GOD to restore him to his Governement there that hee is bound to endevour the establishment of the Worke of Reformation there aswell as to maintaine it here 2. According to the second Article The king is bound without respect of persons to extirpate Poperie Praelacie Superstition Heresie Schisme and Prophanenesse and what-so-ever shall bee found contrarie to sound Doctrine and the power of godlynesse And therefore Poperie is not to bee suffered in the Royall Familie nor within his Dominions Praelacie once plucked up by the roote is not to bee permitted to take roote agayne All Haeresie and Errour what-so-ever must bee opposed by him to the uttermost of his power and by the COVENANT the King must bee farre from Toleration of anie false religion within his Dominions 3. As the people are bound to maintaine the kinges person and authoritie in the maintenance of the True Religion and Liberties of the Kingdome So the King is bound with them to maintaine the Rights and Priviledges of the PARLIAMENT and Liberties of the Subjects according to the third Article 4. Wee are bound to discover and to bring unto condigne punishment all such as have been or shall bee Iucendiaries Malignantes or evill instrumentes in hindering the Reformation of Religion divyding the King from the people or one of the kingdomes from another or making aniefaction or parties amongst the people Here-by the King is bound to have an eye upon such and neither allow of them nor comply with them but to concurre according to his power to have them censured and punished as is expressed in the fourth Article I shall summe up all in this That a King entering in COVENANT with GOD should doe as Kinges did of Olde when they entered in COVENANT They and their people wēt on in the work of Reformation as appeareth here vers. 18. And all the people of the
land went into the house of Baal and brake it downe c. And godlie IOSIAH when hee entered in COVENANT made a thorow Reformation There is a fourfelde Reformation in Scripture and contained in the LEAGUE COVENANT 1. A personall Reformation 2. A Familie Reformation 3. A Reformation of ludicatories 4. A Reformation of the whole land Kinges have had their hand in all the foure and therefore I recommend them to our KING 1. A personall Reformation A king should reforme his owne lyfe that hee may bee a Patterne of Godlinesse to others and to this hee is tyed by the COVENANTS The godlie Reformers of IUDAH were pious and religious men A King should not follow Machiavell his counsell who requyreth not that a Prince should bee truelie religious but sayeth that a shadow of it and externall simulation are sufficient A divelish counsell and it is just with GOD to bring a king to the shadow of a kingdome who hath but the shadow of Religion Wee know that dissembling kinges have been punished of GOD And let our King know that no king but a religious king can please GOD DAVID is highlie commended for Godlynesse HEZEKIAH a man eminent for Pietie IOSIAH a young king commended for the tendernesse of his heart when hee heard the Law of the LORD read Hee was much troubled before the LORD when hee heard the judgementes threatened agaynst his fathers house and his people It is earnestlie wished that our Kinges heart may bee tender and bee truelie humbled before the LORD for the sinnes of his fathers house and of the land and for the manie evills that are upon that familie and upon the kingdome 2. A Familie Reformation The king should reforme his Familie after the example of Godlie kinges AS A when hee entered in COVENANT spared not his mothers Idolatrie The house of our king hath been much defyled by Idolatrie The king is now in COVENANT and to renew the COVENANT Let the Royall Familie bee reformed And that it may bee a Religious Familie wherein GOD will have pleasure Let it bee purged not onlie of Idolatrie but of prophanitie and loosnesse which hath abounded in it Much hath been spoken of this matter but little hath been done in it Let the king and others who have charge in that Familie thinke it lyeth upon them as a duetie to purge it And if yee would have a Familie well purged and constitute take DAVID for a Patterne in the purgation and constitution of his PSAL. 101. The froward heart wicked persons and slanderers hee will have farre from him But his eyes are vpon the faythfull of the land that they may dwell with him If there be a man better then another in the land hee should be for the king and his Familie Yee may extend this Reformation to the Court A prophane Court is dangerous for a king It hath been observed as a provoking sinne in ENGLAND which hath drawnedowne judgement upon King and Court as appeareth this day It is to bee wished that such were in the Court as DAVID speaketh of in that PSALME Let the King see to it and resolve with DAVID PSAL. 101. 7. That Hee who worketh deceat shall not dwell within his house and hee who telleth lies shall not tarrie in his sight 3. Reformation in Iudicatories It would bee carefullié seene to that Iudicatories bee reformed and that men fearing GOD and hating Covetousnesse may bee placed in them A King in COVENANT should doe as IEHOSHAPHAT did 2. CHRON. 19. 5. 6. 7. Hee set Judges in the land and sayd Take heed what yee doe yee judge not for men but for the LORD who is with you in judgement wherefore now let the feare of the LOR'D bee before you c. 4. The Reformation of the whole Land The Kings eye should bee upon it 2. CHRON. 19. 4. Jehoshaphat went out thorow the people from Beersheba to mount Ephraim and brought them backe to the LORD GOD of their fathers Our Land hath great need of Reformation For there is a part of it that hath scarce ever yet found the benefite of Reformation they are lying without the GOSPELL It will bee a good work for a COVENANTED KING to have a care that the GOSPEL may bee preached thorow the whole Land Care also would bee taken that they who have the GOSPEL may live suteably thereto If a King would bee a through Reformer hee must bee reformed himselfe otherwayes hee will never lay Reformation to heart To make a king a good Reformer I wish him these qualifications according to the Trueth and in sincerity where-with they report TRAJAN the Emperour to have been endued Hee was 1. Devote at home 2. Cowragious in warre 3. Iustin his Iudicatures 4. Prudent in all his effaires True PIETIE FORTITUDE IUSTICE and PRUDENCIE are notable qualifications in a Prince who would reforme a kingdome and reforme well I come now to the fyfth and last particular and that is the Covenant made betweene the king and the people When a king is crowned and receaved by the people there is a Covenant or mutuall Contract betweene him and them contayning conditions mutuallie to bee observed Tyme will not suffer to insist upon manie particulars I shall onlie lay before You three 1. It is cleare from this Covenant That a king hath not absolute power to doe what hee pleaseth hee is tyed to conditions by vertue of a Covenant 2. It is cleare from this Covenant That a people are bound to obey their king in the LORD 3. I shall present the king with some directions for the right governement of the people who are bound to obey I. It is cleare That the kinges power is not absolute as Kinges and flattering Courtiours apprehend a kinges power is a limited power by this Covenant And there is a three-folde limitation of the kinges power 1. In regard of subordination There is power above his even GODS power whom hee is obliedged to obey and to whom hee must give an accompt of his administration Yee heard yesterday that text By mee kinges reigne PROV. 8. 15. Kinges have not onlie their Crownes from GOD but they must reigne according to his will which is cleare from ROM. 13. 4. Hee is called THE MINISTER OF GOD Hee is but GODS Servant I need not stay upon this Kinges and all others will acknowledge this limitation 2. In regard of Lawes A King is sworne at his Coronation to rule according to the standing receaved Lawes of the kingdome The Lawes hee is sworne to limite him that hee can not doe agaynst them without a sinfull breach of this Covenant between the king and the people 3. In regard of Governement The totall Governement is not upō a king He hath Counsellours a Parliament or Estates in the Land who share in the burthen of Government No king should have the fole Government It was never the mynde of these who receaved a king to rule them to lay all Government upon him to doe what hee
to live and take the Crowne 3. Hee might have sayd If I leave DAVID at this tyme and fight with the Philistines and bee beaten hee will get a power in his hand to undoe mee and my posteritie These may seeme strong motives But SAUL is not mooved with anie of these The present danger is the Philistines invading the Land and this danger is to bee opposed come of the danger from DAVID what will As if SAUL had sayd I will let DAVID alone I will meet with him at another tyme and reckon with him now there is no tyme for it the Philistines are in the Land let us make haste agaynst them I wish that manie of our Countrey-men had as great love to their Countrey and as publick a spirit for it as this prophane king had then there would not bee so manie questions for acting as men make this day The Objections I have been touching are in mens thoughts and heads 1. Some say Now the Malignants are under for this Enemie is their rod It is best to put them out of having anie power yea there are some who would more willinglie goe to undoe these whom they accompt Malignants nor agaynst the common Enemie who are wasting the Land If they had SAULS resolution they would say The Philistines are in the Land Let them alone wee will reckon with them at another tyme wee will now goe agaynst the common Enemie They have also the second Objection The Malignants are more dangerous Enemies then the Sectaries I shall not now compare them at aequall distance and abstract from the present danger But I shall compare them in the present posture of effaires I am sure the Sectaries having power in their handes and a great part of the Land in their possession are farre more dangerous then Malignants who have no power for the present And therefore the resolution should bee The Sectaries have invaded the Land and are destroying it Let us goe agaynst them 3. The third Observation weigheth much with manie The Malignants being imployed to fight for their Countrey may get such power in their hand as may hurt the Cause For answer 1. The Resolution given to the Quaere of the Estates provydeth agaynst that for therein is a desyre that no such power should bee put in their hand 2. This feare goeth upon a supposition that they doe not repent their former course This is an uncharitable judgement Wee are bound to bee more charitable of men professing repentance for with such wee have to doe onlie And to speake a word by the way to you who have been upon a malignant course Little good is expected from you I pray you bee honest and disappoynt them I wish you true repentance which will both disappoynt them and bee profitable to your selves 3. I desyre it may bee considered whether or not feare of a danger to come from men if they praevayle agaynst the common enemie being onlie cloathed with a capacitie to fight for their Countrey Bee an argument agaynst rysing to oppose a seene and certayne danger comming from an Enemie cloathed with power and still praevayling I conceave it ought to bee farre from anie to hinder men to defend their Countrey in such a case I confesse indeed The Cause which wee mayntayne hath met with manie enemies who have beene agaynst it which requyreth much tendernesse Therefore men are to be admitted to trust with such exceptions as may keepe them out who are still Enemies to the CAUSE of GOD have not professed repentance renounced their former courses and declared themselves for Cause Covenant I doubt not but it shall bee found that the admitting of such to fight in our case as it standeth is agreeable to the Word of GOD and is not agaynst the former Publicke Resolutions of KIRKE and STATE The second sort of persons wee are to meet with are such as act for the Enemie agaynst the Kingdome If they bee cursed who will not come out to helpe the LORD agaynst the Mightie What a curse shall bee upon them who helpe the Mightie agaynst the LORD as they doe who act for the Enemie Three wayes is the Enemie helped agaynst the Cause and People of GOD 1. By keeping correspondence with them and giving them intelligence There is nothing done in KIRKE or STATE but they have intelligence of it A baser way hath never been used in anie Nation Your Counsells and Purposes are made knowne to them If there bee anie such here as I fear they bee let them take this to them They are of these who helpe the Mightie agaynst the LORD and the curse shall sticke to them 2. By strengthening the Enemies handes with questions debates and determinations in papers tending to the justifying of their injust invasion What ever have been mens intētions in taking that way yet the thing done by them hath tended to the advantage of the Enemie and hath divyded these who should have been joyned in the Cause to the great weakening of the power of the kingdome and this interpretativelie is to act for the Mightie agaynst the LORD 3. By grosse complyance with the Enemie and going in to them doing all the evill Offices they can agaynst their Native Kingdom If Meroz was cursed for not helping shall not these perfidious Covenant-breakers and treacherous dealers agaynst a distressed Land bee much more accursed for helping and assisting a destroying Enemie so farre as lyeth in their power Is. 31. 3. May bee truelie applyed to them who are helping Strangers Enemies to GOD His Kirk and Religion Both hee that helpeth shall fall and hee that is holpen shall fall down and they all shall fayle together III. The third particular about this COVENANT resteth to bee spoken of to wit Some Directions to the King for the right performing of his duetie whereof I shall give seven 1. A King meeting with manie difficulties in doing of duetie by reason of strong corruption within and manie tentations without Hee should bee carefull to seeke GOD by Prayer for grace to over-come these impedimentes and for an understanding heart to govern his people SOLOMON having in his option to aske what hee would hee asked an understanding heart to goe out and in before his people Knowing that the governement of a people was a verie difficile worke and needed more then ordinarie understanding A KING also hath many enemies as our King hath this day and a praying King is a prevayling King ASA when hee had to doe with a mightie enemie 2. CHRON. 14. prayed ferventlie and prevayled IEHOSHAPHAT was invaded with a mightie enemie 2. CHRON. 20. hee prayed and did prevayle HEZEKIAH prayed agaynst Sennaheribs hudge armie and prevayled 2. CHRON. 32. Sir You have many difficulties oppositions to meet with acquaint your selfe with PRAYER bee instant with GOD Hee will fight for You. Prayers are not in much request at Court But a Covenanted KING must bring them in request I know a King is burthened with
THE FORM AND ORDER OF THE CORONATION OF CHARLES THE SECOND King of Scotland England France and Ireland As it was acted and done at SCOONE The first day of Ianuarie 1651. 1. CHRON 29. 23. Then Solomon sate on the Throne of the Lord as King in stead of David his father and prospered and all Israel obeyed him PROV. 20. 8. A King that sitteth in the Throne of Judgement scattereth away all evill with his eyes PROV. 25. 5. Take away the wicked from before the King and his Throne shall bee established in Righteousneâ—â—… ABERDENE Imprinted by James Brown 1651. Hollars Habits or the Nobility in their Creation Robes The Original Plates Engrav'd by W. Hollar 1664. The Creation Robe of the Prince of Wales Printed for John Beâ—lâ—â—… at 〈◊〉 in Cernhill CAROLUS Secundus Dei Gratia Anglioe Scotioe Francioe et Hibernioe Rex Fidei Defensor etc. Aspice â—uem Reducem Pictas Patientia Pâ—â—sum DAVIDI CAROLUM fecit 〈◊〉 parem Regius en etiam Psaltes cui Musica Temple Et Châ—rus Câ—â—tus sic placuere Secri Hujus ut auspiâ—iâ—s merito jungantur in â—â—um Hymnus Iessiadae Maeonidaeq Meles A Herâ—â—â—â—â—… CORONATION OF CHARLES THE SECOND King of Scotland England France and Ireland Done at SCOONE The first day of Ianuarie 1651. FIrst the Kings Majestie in a Princes Robe was conducted from his Bed-chamber by the Constable on his right hand and the Marishall on his left hand to the Chamber of Presence and there was placed in a Chaire under a cloath of State by the Lord of Angus Chamberlaine appointed by the King for that day and there after a little repose the Noble-men with the Commissioners of Barons and Burroughes entered the Hall and presented themselves before his Majestie There-after the Lord Chancellour spoke to the King to this purpose Sir Your good Subjects desyre You may bee crowned as the righteous and lawfull Heire of the Crowne of this Kingdome that You would maintain Religion as it is presently professed and established conforme to the Nationall Covenant League Covenant and according to Your Declaration at Dumfermling in August last Also that You would bee Graciouslie pleased to receave them vnder Your Highnesse Protection to governe them by the lawes of the Kingdome and to defend them in their Rights Liberties by Your Royall Power offering themselves in most humble manner to Your Majestie with their Vowes to bestow Land Lyfe and what else is in their power for the maintenance of Religion for the safetie of Your Majesties Sacred Person and maintenance of Your Crowne which they intreate Your Majestie to accept and pray ALMIGHTIE GOD that for many years You may happilie enjoy the same The King made this answer I doe esteeme the affections of my good People more then the Crownes of manie Kingdomes and shall bee readies by GODS Assistance to bestow my Lyfe in their Defence Wishing to live no longer then I may see Religion and this Kingdome flowrish in all happinesse There-after the Commissioners of Burroughes and of Barones and the Noble-men accompanied his Majestie to the Kirk of Scoone in order rank according to their qualitie two and two The Spurres being carried by the Earle of Eglinton Next The Sword by the Earle of Rothes Then the Scepter by the Earle of Craufurd and Lindesay And the Crown by the Marques of Argyle immediately before the King Then came the King with the great Constable on his right haÌ„d and the great Marishall on his left hand his train being carried by the Lord Ereskine The Lord Montgomery The Lord Newbottle and the Lord Machlene four Earles eldest sonnes under a Canopie of Crimson Velvet supported by six Earls sonnes to wit The Lord Drummond The Lord Carnegie The Lord Ramsay The Lord Iohnston The Lord Brechin The Lord Yester and the six carriers supported by six Noble-mens sonnes Thus the Kings Majestie entereth the Kirk The Kirk being fitted and prepared with a Table Whereupon the Honours were layed and a Chaire set in a fitting place for his Majesties hearing of Sermon over against the Minister another Chaire on the other syde where hee sat when hee receaved the Crown before which there was a Bench decently covered as also Seats about for Noble-men 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 and another to the East upon which great Stage there was another little Stage erected some two foot high ascending by two steps on which the Throne or Chaire of State was set The Kirk thus fittingly prepared The Kings Majesty entereth the same accompanied as aforesayd and first setteth himselfe in his Chaire for hearing of Sermon All being quyetlie composed unto attention Master ROBERT DOWGLAS Moderator of the Commission of the Generall Assemblie after incalling upon GOD by Prayer preached the following SERMON SERMON Preached at Scoone Jan. first 1651. At the CORONATION of CHARLES the SECOND King of Scotland England France and Ireland By Master ROBERT DOWGLAS Minister of Edinburgh Moderator of the Commission of the Generall Assemblie 2. KING 11. vers. 12. 17. And hee brought foorth the Kinges sonne and put the Crowne vpon him and gave him the Testimonie and they made him King anointed him they clapt their hands said God save the King And Jehojada made a Covenant betweene the Lord and the King and the people that they should bee the Lordes people betweene the King also and the people IN this TEXT of SCRIPTURE you have the solemne enthroning of Ioash a young King and that in a very troublesome tyme for Athaliah the mother of Ahaziah had cruelly murthered the Royall seed and usurped the Kingdome by the space of sixe yeares Only this young Prince was preserved by Jâ—hâ—sheba the sister of Ahaziah and wyfe to Jehojada the high Priest being hid with her in the house of the LORD all that tyme Good Interpreters doe conjecture though Joash bee called the sonne of Ahaziah that hee was not his sonne by nature but by succession to the Crowne They say that the race of Solomon ceassed here and the Kingdome came to the posteritie of Nathan the sonne of David Because 2. Chron. 22. 9. It is sayd The house of Ahaziah had no power to keep the Kingdome which they conceave to bee for the want of children in that house And because of the absurditie and unnaturallnesse of the fact That Athaliah the Grand-mother should have cut off her sonnes children I shall not stand upon the matter Onlie I may say if they were Ahaziah his own children it was a most unnaturall and cruell fact for Athaliah to cut off her owne posteritie For the usurpation there might have been two motives 1. It seemeth that when Ahaziah went to battell Athaliah was left to governe the Kingdome and her sonne Ahaziah being slaine before his returne shee thought the
governement sweet and could not part with it And because the Royall seed stood in her way shee cruellie destroyed them that shee might reigne with the greater freedome 2. Shee was earnest to set up a false worship even the worship of Baal which shee thought could not bee so well done as by cutting off the Royall race and getting the sole power in her hand that shee might doe what shee pleased The businesse you are about this day is not unlyke You are to invest a young King in the Throne in a verie troublesome tyme and wicked men have risen up and usurped the Kingdome put to death the late king most unnaturallie The lyke motives seeme to have prevayled with them 1. These men by falsehood and dissimulation have gotten power in their hands which to them is so sweet that they are unwilling to parte with it And because the King and his seed stood in their way they have made away the King and disinherited his children that the sole power might bee in their hand 2. They have a number of damnable errours and a false worship to set up and intend to take away the Ordinances of CHRIST and Gogovernement of His Kirk All this cannot bee done unlesse they have the sole power in their hand and this they cannot have till the King and his posteritie bee cut off But I leave this and come to the present solemnitie There is a Prince to bee inthroned good Jehojada will have the Crowne put upon his head It may bee questioned Why they went about this Coronation in a tyme of so great hazard when Athaliah had reigned six yeares Had it not been better to have defate Athaliah and then to have crowned the King Two reasons may bee rendered why they delay not the Coronation 1. To crowne the King was a duetie they were bound to Hazard should not make men leave their duetie They did their duetie and left the successe to GOD 2. They crowned the young King to endeare the peoples affections to their own native Prince and to alienate their heartes from her that had usurped the kingdome If they had delayed the king being knowne to bee preserved it might have brought on not onlie compliance with her but also subjection to her governement by resting in it and being content to lay asyde the righteous heire of the Crowne The same is observed in our case and manie wonder that you should crowne the king in a dangerous tyme when the usurpers have such power in the Land The same reasons may serve to answer for your doing 1. It is our necessarie duetie to crowne the king upon all hazards and to leave the successe to GOD 2. It appeareth now it hath been too long delayed Delay is dangerous because of the compliance of some and treacherie of others If it shall bee delayed longer it is to bee feared that the most part shall sit downe under the shadow of the Bramble the destroying usurpers I come to the particular handling of the present Text and to speake from it to the present tyme I have read the 12. and 17. vers. Because of these two which meet together The crowning of a King and his renewing the Covenant Amongst manie particulars which may bee handled from the Text I shall confyne my selfe to these fyve 1. The Crowne Hee put the Crowne vpon his head 2. The Testimonie Hee gave him the Testimonie 3. The anoynting They anoynted him These three are in the 12. vers. As for that which is spoken of the peoples joy wee shall give it a touch when wee come to the peoples duetie 4. The Covenant between GOD and the king the people Jehojada made a Covenant between GOD and the King and the people that they should bee the LORDS People 5. The Covenant between the king and the people Between the King also and the people both in the 17. vers. First The Crowne is put upon his head A Crowne is the most excellent Badge of Royall Majestie To discourse on Crownes in a state way I shall leave unto States-men and lay onlie these three before you of the Crowne 1. In putting on of the Crowne it would bee well fastened For Kinges Crownes are often tymes tottering and this is a tyme wherein they totter There are two thinges that make Kinges Crownes to totter Great Sinnes and Great Commotions and Troubles take heed of both 1. There are manie sinnes upon our king and his familie Sinne will make the surest crown that ever men set on to totter The Sinnes of former kinges have made this a tottering Crowne I shall not insist here seing there hath been a solemn day of Humiliation through the Land on Thursday last for the sinnes of the Royall Familie I wish the LORD may blesse it and desyre the king to bee truelie humbled for his owne sinnes and the sinnes of his Fathers house which have been great Beware of putting on these sinnes with the Crowne For if you put them on all the well-wishers to a king in the three kingdomes will not bee able to hold on the Crown and keepe it from tottering yea from falling LORD take away the Controversie with the Royall Familie that the Crowne may bee fastened sure upon the kinges head without falling or tottering 2. Troubles and Commotions in a kingdome make crowns to totter A Crowne at the best and in the moste calme tymes is full of trouble which if it were well weighed by men there would not bee such hunting after Crownes I read of a great man who considering the trouble and care that accompanied a Crowne sayd Hee would not take it up at his foote though hee might have it for taking Now if a Crowne at the best bee so full of troubles what shall one thinke of a Crowne at the worst when there are so great commotions wherein the Crowne is directlie aimed at Surelie it must bee a tottering Crown at the least especiallie when former sinnes have brought on these Troubles As the remedie of the former is true Humiliation and turning unto GOD So the remedie of the latter is Psal. 21. 3. speaking of Davids Crowne Thou settest a Crowne of pure golde vpon his head GOD set on Davids Crowne and therefore it was setled not-with-standing of manie troubles Men may set on crownes and they may bee throwne off agayne But when GOD setteth them on they will bee fast Enemies have touched the Crowne of our king and casten it off in the other kingdome and have made it totter in this kingdome Both the king who is to bee crowned and you who are to crowne him should deale earnestlie with GOD to set the crowne on the kinges head and to keepe it on agaynst all the commotions of this cruell generation 2. A king should esteeme more of the people hee reigneth over then of his crowne Kings use to bee so taken up with their crownes that they despyse their people I would have a king following CHRIST the king of his people
pleaseth without controlement There is no man able alone to governe all The kingdome should not lay that upon one man who may easilie miscarrie The Estates of the Land are bound in this Contract to beare a burthen with him These men who have flattered kinges to take unto themselves an absolute power to doe what they please have wronged kinges and kingdomes It had been good that kinges of late had carried themselves so as this question of kings power might never have come in debate For they have been great loosers thereby Kings are verie desyrous to have thinges spoken and written to holde up their Arbitrarie and unlimited power but that way doeth exceedinglie wrong them There is one a learned man I confesse who hath written a booke for the mayntenance of the absolute power of kinges called DEFENSIO REGIA whereby hee hath wronged himselfe in his reputation and the king in his government As for the fact in taking away the lyfe of the late King what ever was GODS justice in it I doe agree with him to condemne it as a most injust and horrid fact upon their part who did it But when hee commeth to speake of the power of kinges in giving unto them an absolute and illimited power urging the damnable Maxime QUOD LIBET LICET hee will have a king to doe what he pleaseth impunè and without controlement In this I can not but dislent from him In regard of Subordination some say That a king is comptable to none but GOD Doe what hee will let GOD take order with it this leadeth kinges to Atheisme let them doe what they please and take GOD in their owne hand In regard of Lawes they teach nothing to kinges but Tyrannie And in regard of governement they teach a king to take an Arbitrarie power to himselfe to doe what hee pleaseth without controlement How dangerous this hath been to kinges is cleare by sad experience Abuse of Power and Arbitrarie Governement hath been one of GODS Great Controversies with our Kinges Praedecessoures GOD in His justice because Power hath been abused hath throwne it out of their handes And I may confidentlie say That GODS Controversie with the kinges of the earth is for their Arbitrarie and Tyrannicall Governement It is good for our King to learne to bee wyse in tyme and know that hee receaveth this day a power to governe but a power limited by contract and these conditions hee is bound by Oath to stand to Kinges are deceaved who thinke that the people are ordayned for the king and not the king for the people The SCRIPTURE showeth the contrarie ROM. 13. 4. The King is the MINISTER OF GOD FOR THE PEOPLES good GOD will not have a king in an arbitrarie way to encroach upon the possessions of Subjects EZEH 45. 7. 8. A portion is appoynted for the Prince And it is sayd My Princes shall no more oppresse my people and the rest of the Land shall hee give vnto the house of Israell according to their Tribes The king hath his distinct Possessiions and Revenewes from the people hee must not oppresse and doe what hee pleaseth there must bee no Tyrannie upon the Throne I desyre not to speake much of this subject Men have been verie tender in medling with the power of kinges yet seeing these dayes have brought forth debates concerning the power of kinges it will bee necessarie to bee cleare in the matter Extremities would bee shunned A King should keepe within the boundes of the Covenant made with the people in the exercyse of his power And Subjectes would keepe within the bounds of this Covenant in regulating that power Concerning the last I shall propound these three to your consideration 1. A King abusing his power to the over-throw of Religion Lawes and Liberties which are the verie Fundamentalls of this Contract and Covenant may bee controled and opposed And if hee set himselfe to over-throw all these by Armes then they who have power as the Estates of a Land may and ought to resist by Armes Because hee doeth by that opposition breake the verie bondes and over-throweth all the essentialls of this Contract and Covenant This may serve to justifie the proceedinges of this kingdome agaynst the late King who in an Hostile way set himselfe to over-throw Religion Parliaments Lawes and Liberties 2. Everie breach of Covenant wherein a king falleth after hee hath entered in Covenant doeth not dissolve the bond of the Covenant Neither should Subjectes lay asyde a king for everie breach except the breaches bee such as over-throw the fundamentalls of the Covenant with the people Manie exemples of this may bee brought from Scripture I shall give but one King ASA entered solemnelie in Covenant with GOD and the people 2. CHRON. 15. After that hee falleth in grosse transgressions and breaches 2. CHRON. 16. Hee associate himselfe and entered in League with Benhadad king of Syria an Idolater Hee imprisoned HANANI the LORDS Prophet who reproved him threatened judgement agaynst that association And at that same tyme hee oppressed some of the people And yet for all this they neither lay him asyde nor compt him an hypocrite 3. Private persons should bee verie circumspect about that which they doe in relation to the authoritie of kinges It is very dangerous for private men to meddle with the power of kinges and the suspending of them from the exercyse thereof I doe ingenuouslie confesse that I fynd no exemple of it The Prophets taught not such doctrine to their people Nor the Apostles Nor the Reformed Kirkes Have ever private men Pastoures or Professoures given in to the Estates of a Land as their judgement unto which they resolve to adhere That a king should bee suspended from the exercise of his power And if wee looke upon those godlie Pastoures who lived in KING IAMES his tyme of whom one may truelie say more faythfull Men lived not in these last tymes For they spared not to tell the king his Faultes to his face Yea some of them suffered persecution for their honestie and feeedome Yet wee never read nor have heard that anie of these godlie Pastoures joyned with other private men did ever remonstrate to Parliament or Estate as their judgement That the king should bee suspended from the exercyse of his Royall power II. It is cleare from this COVENANT That people should obey their King in the LORD For as the King is bound by the COVENANT to make use of his power to their good So they are bound to obey him in the LORD in the exercyse of that power About the peoples duetie to the king take these foure Observations 1. That the obedience of the people is in subordination to GOD For the COVENANT is first with GOD and then with the King If a King command anie thing contrarie to the will of GOD in this case PETER sayeth It is better to obey GOD then man There is a lyne drawne from GOD to the people they are lowest the lyne
multiplicitie of effaires and will meet with manie diversions But SIR You must not bee diverted Take houres and set them aparte for that exercyse Men being once acquaynted with Your way will not darre to divert You. PRAYER to GOD will make Your effaires easie all the day I read of a King of whom his courtiours sayd Hee spoke oftener with GOD then with men If You bee frequent in Prayer You may expect the Blessing of the most high upon your selfe upon Your Governement 2. A King must bee carefull of the Kingdome which hee hath sworne to mayntayne Wee have had manie of too private a spirit by whom selfe interest hath been preferred to the publick It becommeth a King well to bee of a publick spirit to care more for the publick then his owne interest SENATES and STATES have had Motto's written over the doores of their meeting places Over the Senate House of ROME was written NE QUID RESPUBLICA DETRIMENTI CAPIAT I shall wish this may bee written over Your Assemblie Houses But there is another that I would have written with it NE QUID ECCLESIA DETRIMENTI CAPIAT Bee carefull of both Let neither KIRK nor STATE suffer hurt Let them goe together The best way for standing of a Kingdome is a well constitute KIRK They deceave kinges who make them believe that the governemnt of the KIRK I meane Presbyteriall governement can not sute with MONARCHIE They sute well it being the Ordinance of CHRIST rendering to GOD what is GODS and to Caesar what is Caesars SIR Kinges who have a tender care of the Kirk Is. 41. 3. are called Nursing Fathers You would bee carefull that the GOSPELL may have a free passage through the kingdome and that the governement of the Kirk may bee preserved intiere according to Your Solemne Engagement The Kirk hath met with manie enemies as Papists Praelates Malignants which I passe as knowne enemies But there are two sorts more who at this tyme would be carefullie looked on 1. Sectaries great enemies to the Kirk and to all the Ordinances of CHRIST and more particularlie to Preshyteriall governement which they have and would have altogether destroyed A king should set himselfe agaynst these because they are enemies as well to the king as to the kirk and stryve to make both fall together 2. Erastians more dangerous snares to kinges then Sectaeries because kinges can looke well enough to these who are agaynst themselves and their power as Sectaries who will have no king But Erastians give more power to kinges then they should have and are great enemies to Presbyteriall governement For they would make kinges believe that there is no governement but the Civill and deryved from thence which is a great wrong to the Sonne of GOD who hath the governement of the kirk distinct from the Civill yet no wayes prejudiciall to it being spirituall and of another nature CHRIST did put the Magistrate out of suspition that his kingdome was prejudiciall to Civill government affirming My Kingdome is not of this world This Governement CHRIST hath not committed to kinges but to the Office-Bearers of his house who in regard of Civill subjection are under the Civill power as well as others but in their spirituall administration they are under CHRIST who hath not given unto anie king upon earth the dispensation of spirituall thinges to his people SIR You are in Covenant with GOD and His people and are obliedged to mayntayne Presbyteriall Governement as well agaynst Erastians as Sectaries I know this Erastian humour aboundeth at Court It may bee some endevour to make You encroach upon that for which GOD hath punished Your Predecessoures Bee who hee will that meddleth with this Governement to overturne it it shall be as heavie to him as the burthen some stone to the enemies of the Kirk They are cut in pieces who burthē themselves with it Zach 12. 3. A KING in COVENANT with the People of GOD should make much of these who are in COVENANT with him having in high estimation the Faythfull Servants of CHRIST and the Godlie People of the Land It is rare to fynd kings lovers of Faythfull Ministers Pious People It hath been the fault of our own kings to persecute the godly 1. Let the king love the Servants of CHRIST who speak the Trueth Evill kinges are branded with this that they contemned the PROPHETS 2. CHRON. 25. When Amaziah had taken the gods of Seir and set them up for his gods a Prophet came to him and reproved him unto whom the king sayd Who made thee of the Kinges Counsell forbeare lest thou bee smitten This contempt of the Prophets warning is a fore-runner of following destruction Bee a carefull hearer of GODS WORD take with reproofe esteeme of it as DAVID did PSAL. 141. 5. An excellent oyle which shall not breake the head To make much of the faithfull Servants of CHRIST will be an evidence of reality 2. Let the king esteem well of Godly PROFESSOURS Let Pietie bee in accompt It is a fault verie common that Pious Men because of their conscientious and strict walking are hated by the Prophane who love to live looselie It is usuall with prophane men to labour to bring kinges unto a distaste of the Godlie especiallie when men who have professed Pietie become scandalous whereupon they are readie to judge all Pious Men to bee lyke them and take occasion to speake evill of Pietie I feare at this tyme when men who have been commended for Pietie have fallen foulelie and betrayed their trust that men will take advantage to speake agaynst the Godlie of the Land Beware of this for it is Sathans policie to put Pietie out of request Let not this move anie Fall who will Pietie is still the same and Pious Men will make conscience both of their wayes and trust Remember they are precious in GODS Eyes who will not suffer men to despyse them without their reward SIR Let not your heart be from the godly in the Land whatever hath fallen out at this time I dare affirm there are very many really godly men who by their prayers are supporting your Throne 4. A King should bee carefull whom hee putteth in Places of Trust as a maine thing for the good of the kingdome It is a Maxime That Trust should not bee put in their handes who haue oppressed the people or have betrayed their Trust There is a passage in Storie meet for this purpose One SEPTIMIUS ARABINUS a man famous or rather infamous for Oppression was put out of the SENATE but re-admitted About this tyme ALEXANDER SEVERUS being chosen to the Empyre the SENATOURS did entertain him with publick salutations congratulations Severus espying Arabinus amongst the Senators cryed out O Numina Arabinus non solum vivit sed in Senatum venit Ah! Arabinus not only liveth but hee is in the Senate Out of just indignation he could not endure to see him As all are not meet for places of trust in judicatories
the LORDS Throne Remember you have a king above you The King of Kings Lord of Lords who commandeth thrones He setteth kinges on thrones dethroneth them at His pleasure Therefore take a word of advice Be thankfull to Him who hath brought you thorow many wanderings to set you on this Throne Kisse the Sonne lest Hee bee angrie and learne to serve Him with feare who is terrible to the kings of the earth 2. Your Throne is the LORDS Throne and your people the LORDS People Let not your heart bee lifted vp above your brethren Deutr. 17. 20. They are your brethren not onlie flesh of your flesh but Brethren by Covenant with GOD Let your Government bee refreshing vnto them as the rayn on the mowen grasse 3. Your Throne is the TORDS Throne Beware of making his Throne a Throne of iniquitie There is such a Throne Psal. 94. 20. Which frameth mischiefe by a Law GOD will not owne such a Throne It hath no fellowship with Him Sir There is too much iniquitie vpon the Throne by your Predecessours who framed mischiefe by a Law such Lawes as have beene destructive to Religion and grievous to the LORDS People You are on the Throne have the Scepter beware of touching mischievous lawes therewith But as the Throne is the LORDS Throne let the Lawes be the LORDS Lawes agreeable to His Word such as are terrible to evill doers and comfortable to the Godlie and a reliefe to the Poore and oppressed in the Land 4. The LORDS Throne putteth you in mynd whom you should have about the throne Wicked Counsellours are not for a king vpon the LORDS Throne SOLOMON knew this who sayd Prov. 25. 5. Take away the wicked from before the King and his Throne shall bee established in Righteousnesse And Prov. 20. 8. A King upon the Throne scattereth away all evill with his eyes 5. The LORDS Throne putteth you in mynd that the Judgement on the Throne should be the LORDS Take the exhortation Jer. 22. from the beginning The Prophet hath a cōmand to goe to the house of the king of Judah and say Heare the Word of the LORD O king of Iudah that sittest upon the Throne thy servants thy people Execute ye judgement righteousnes delyver the spoyled out of the hand of the oppressour doe no wrong do no violence to the strāger the fatherles nor the widow neither shed innocēt blood in this place If ye do this thing indeed then shall there enter by the gates of this house kings sitting upon the Throne of DAVID But if yee will not heare these Wordes I sweare by My Selfe sayeth the LORD This house shall become a desolation And vers. 7. I will prepare destroyers agaynst thee SIR Destroyers are prepared for the injustee of the Throne I intreat you execute Righteous Judgement if you doe it not your house will bee a Desolation But if you doe that which is right GOD shall remove the Destroyers And you shall bee established on your Throne And there shall yet bee Dignitie in your House for your servants and for your people Lastlie If Your Throne bee the Throne of the LORD Take a word of encouragment agaynst Throne Adversaries Your enemies are the enemies of the LORDS Throne Make your peace with GOD in CHRIST and the LORD shall scatter your enemies from the Throne And Hee shall magnifie you yet in the sight of these Nations and make the misled people submit themselves willinglie to Your Governement SIR If You vse well the LORDS Throne on which you are set then the two words in the place cited 1. Chron. 29. 23. spoken of Solomon sitting on the Throne of the LORD Hee prospered and all Israel obeyed him shall belong vnto you Your people shall obey you in the LORD and you shall prosper in the sight of the Nations round about Then the Lord Chancellour went to the four corners of the Stage The Lyon king of Armes going before him and proclaymed his Majesties Free Pardon to all Breakers of Penall Statutes and made offer thereof Whereupon the people cryed GOD SAVE THE KING Then the King supported by the Great Constable and Marishall and accompanied with the Chancellour arose from the Throne went out at a door prepared for the purpose to a Stage and showed himselfe to the people without who clapped with their handes and cryed with a lowd voyce a long tyme GOD SAVE THE KING Then the King returning sitting down upon the Throne delyvered the Scepter to the Earle of Craufurd and Lindsay to bee carried before him Thereafter the Lyon king of Arms rehearsed the Royall Lyne of the Kings upward to FERGUS the first Then the Lyon called the Lords one by one who kneeling and holding their hands betwixt the Kings hands did sweare these words By the Eternall and Almightie GOD who liveth and reigneth for ever I doe become your Liedge man and Trueth and Fayth shall beare vnto you and live and die with you agaynst all manner of Folkes whatsoever in your service according to the Nationall Covenant and Solemn League and Covenant And everie one of them kissed the Kings left cheek When these Solemnities were ended The Minister standing before the King on his Throne pronounced this Blessing The LORD blesse thee and save thee The LORD heare thee in the day of Trouble The Name of the GOD of Jacob defend thee The LORD send thee helpe from the Sanctuarie and strengthen thee out of Sion Amen After the Blessing pronounced the Minister went to the Pulpit and had the following Exhortation The King sitting still upon the Throne Yee have this day a King crowned and entered into COVENANT with GOD and his people Look both King and People that yee keep this COVENANT and beware of the breach of it That yee may bee the more carefull to keep it I will lay a few things before you I remember when the Solemn League Covenant was entered by both Nations The Cōmmissionars from ENGLAND being present in the East Kirk of Edinburgh a passage was cited out of Nehem. 5. 13. Which I shall now agayn cite Nehemiah requyreth an Oath of the Nobles and people to restore the morgaged lands which they promised to doe After the Oath was tendered in the 13. vers. hee did shake his lap and sayd So GOD shake out every man from his house from his labour that performeth not his promise even thus bee hee shaken out and emptied And all the Congregation sayd Amen Since that tyme manie of these who were in Covenant are shaken out of it yea they have shaken of the Covenant and layd it asyde It is true they are prospering this day and think that they prosper by laying aside the Covenant But they wil be deceaved That word spoken then shall not fall to the ground GOD shall shake them out of their possession and emptie them for their perfidious breach of the Covenant The same I say to King and Nobles and
all that are in Covenant If you break that Covenant being so solemnly sworn All these who have touched your Crown sworn to support it shall not be able to hold it on but GOD will shake it off turn you from the Throne And ye Noble-men who are assistant to the putting on of the Crown setting the King upon the Throne if yee shall either assist or advyse the King to break the Covenant over-turne the Work of GOD hee shall shake you out of your possessions and emptie you of all your glorie Another passage I offer to your serious consideration Jer. 34. 8. After that Zedekiah had promised to proclaime libertie to all the LORDS People who were servants entered in a Covenant hee his Princes to let them goe free and according to the Oath had let them goe Afterwards they caused the servants to returne and brought them into subjection vers. 11. What followeth upon this breach vers. 15. 16. Ye were now turned had done right in my sight in proclaiming libertie but yee turned made them servants again And therefore vers. 18. 19. 20. 21. I will give the men who have transgressed My Covenant who have not performed the wordes of the Covenant which they made before Me when they cut the calf in twain and passed between the parts thereof I will even give them into the hands of their enemies into the hand of them that seek their lyfe even Zedekiah and his Princes If the breach of a Covenant made for the Libertie of Servants was so punished what shall bee the punishment of the breach of a COVENANT for Religiō the liberty of the people of GOD There is nothing more terrible to King and Princes then to be given into the hand of enemies that seek their lyfe If yee would escape this judgement Let King and Princes keep their Covenant made with GOD Your enemies who seeke your lyfe are in the Land if yee breake the COVENANT it may bee feared GOD give you over unto them as a prey But if yee keepe COVENANT it may bee expected GOD will keepe you out of their hands Let not the place ye heard opened bee forgotten for in it yee have an exemple of Divine Iustice agaynst Joash and the Princes for breaking that COVENANT 2. CHRON. 24. 23. The Princes who intised to that Breach are destroyed and in the 24. vers. it is sayd The armie of the Syrians came with a small companie of men and the LORD delyvered a verie great hoste in their hand because they had forsaken the LORD GOD of their fathers So they executed judgement agaynst Joash And vers. 25. His owne servantes conspired agaynst him and slew him on his bed c. The Conspiracie of Servants or Subjects against their king is a wicked course But GOD in His Righteous Iudgement suffereth Subjects to conspire and rebell agaynst their Princes because they rebell against GOD And Hee suffereth Subjects to break the Covenant made with a king because hee breaketh the Covenant made with GOD I may say freely that a chief cause of the judgement upon the kings house hath been the Grand-fathers breach of Covenāt with GOD the fathers following his steps in opposing the work of GOD his Kirk within these kingdoms They broke Covenant with GOD and men have broken Covenant with them Yea most cruellie and perfidiouslie have invaded the Royall Familie and trodden upon all Princelie Dignitie Bee wyse by their exemple You are now sitting upō the Throne of the kingdom your Nobles about you there is one above you even JESVS the King of Sion and I as His servant dare not but be free with you I charge you Sir in His Name That you keep this Covenant in all points If you shall break this Covenant and come agaynst His Cause I assure you the Contraversie is not ended between GOD and your familie But will be carried on to the further weakening if not the over-throw of it But if you shall keep this Covenant and befriend the KINGDOM of CHRIST It may bee from this day GOD shall begin to doe you good Although your estate bee verie weake GOD is able to rayse you and make you reigne maugre the opposition of all your enemies And how-so-ever it shall please the LORD to dispose you shall have peace toward GOD through CHRIST the MEDIATOR As for you who are Nobles and Peeres of the Land your share is great in this day of Coronation yee have come and touched the Crowne and sworne to support it yee have handled the Sword and the Scepter and have set down the King upon his Throne 1. I charge you to keepe your Covenant with GOD and see that yee never bee moved your selves to come agaynst it in anie head or article thereof and that yee give no counsell to the king to come against the Doctrine Worship Government Discipline of the Kirk established in this Land as ye would eschew the judgement of Covenant breakers If the King ye who are engaged to support the Crowne conspire together against the Kingdome of CHRIST both yee that doe support hee that is supported will fall together I presse this the more because it is a rare thing to see a king great men for CHRIST In the long Catalogue of kings which yee have heard recited this day they will bee found few who have beene for CHRIST 2. I charge you also because of your many Oathes to the king That you keep them inviolablie Bee faythfull to him according to your Covenant The Oathes of GOD are upon you if directlie or indirectlie yee doe anie thing agaynst his Standing GOD by whom yee have sworne will bee avenged upon you for the breach of His Oath And now I will shut up all with one word more to You SIR You are the only Covenanted king with GOD His People in the world many have obstructed Your entrie in it Now seing the LORD hath brought You in over all these Obstructions Only observe to doe what is contayned therein and it shall prove an happie tyme for You and Your House And because You are entered in tymes of great Difficultie wherin smal strength seemeth to remain with You in the eyes of the world for recovering Your just power and greatnesse Therefore take the Counsell which David when he was a-dying gave to his sonne Solomon 1. King 2. 2. 3. Bee strong and show thy selfe a man and keep the Charge of the LORD thy GOD to walke in His Wayes and keepe His Commandements that thou mayest prosper in all that thou doest and whether-so-ever thou turnest thy selfe After this Exhortation the Minister closed the whole Action with Prayer and the xx PSALM being sung hee dismissed the people with the Blessing Then did the Kinges Majestie descend from the Stage with the Crown upon his head and receaving agayn the Scepter in his hand returned with his whole Trayn in solemn manner to his Palace the Sword being carried before him FINIS