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
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
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
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
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
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
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
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
God and his righteousnesse c. And most people seek this last of all The third text is Joh. 6.27 Labour not for the meat that perisheth but for the meat that endureth for ever c. And most people labour not for the meat that endureth for ever but for the meat that perisheth As these three texts are kept so do many people keep this part of the Oath for there were never more divisions and differences in the Church never more difformity and pleading against uniformity then now there is 5. We swear to endeavour the extirpation of Popery Prelacy Superstition Heresie Schisme c. And yet notwithstanding there are some that have taken this Oath that contend earnestly for a Toleration of all Religions 6. We swear against a detestable indifferency and Neutrality in this cause which so much concerneth the glory of God c. And yet how many are there amongst us that are like unto Gallio that care not what becomes of the cause of God so they may have peace and quiet That will not be the backwardest of all and yet will be sure not to be too forward for fear lest if the times turn they should be noted amongst the chief of the Faction That are very indifferent which side prevail so they may have their trading again That say as the Polititian that they would be carefull not to come to near the heels of Religion lest it should dash out its brains And as the King of Arragon told Beza that he would wade no further into the sea of Religion then he could safely return to shoar In all these six particulars let us seriously search and try our hearts whether we be not amongst the number of those that make the times perilous The third use is for Humiliation Let the consideration of our Covenant-breaking be a heart-breaking consideration to every one of us this day Let this be a mighty and powerful Argument to bumble us upon this day of humiliation There are five considerations that are exceedingly soul-humbling if God bless them unto us 1. The consideration of the many commandements of God that we have often often broken 2. The consideration of the breaking of Jesus Christ for our sins how he was rent and torn for our iniquities 3. The consideration of the breaking of the bread and the pouring out of the wine in the Sacrament which is a heart-breaking motive and help 4. The broken condition that the Kingdome of England Scotland and Ireland and that Germany is in at this time 5. The many Vowes and Covenants that we have broken our Sacrament-covenants our Fasting-covenants our Sick bed-Covenants And especially the consideration of our often breaking of our Nationall-covenant which you come this day to renue This is a sin in Folio a sin of a high nature and if ever God awaken conscience in this life a sin that will lye like a heavy Incuba upon it A greater sin then a sin against a Commandement or against an Ordinance A sin not only of disobedience but of perjury A sin of injustice of spiritual Adultery A sin of Sacriledge A sin of great unkindnesse A sin that makes us not only disobedient but dishonest For we account him a dishonest man that keeps not his word A sin that not only every good Christian but every good Heathen doth abhor A sin that not onely brings Damnation upon us but casteth such into horrible disgrace and reproach upon God that it cannot stand with Gods honour not to be avenged of a Covenant-breaker Tertullian saith that when a Christian forsakes his Covenant and the colours of Christ and turnes to serve as the Divels souldier he puts an unspeakable discredit upon God and Christ For it is as much as if he should say I like the service of the Divel better then the service of God And it is just as if a souldier that hath waged war under a Captain and afterwards forsaking him turnes to another and after that leaves this other Captain and returns to his former Captain This is to prefer the first Captain before the second This makes God complain Jer. 24. What iniquity have your Fathers found in me that they are gone far from me c. And in the 11 ver Hath any Nation changed their God which are yet no Gods but my people have changed their glory for that which doth not profit Basill brings in the Devil insulting over Christ and saying I never created nor redeemed these men and yet they have obeyed me contemned thee O Christ even after they have Covenanted to be thine And then he addes Equidem ego istam futuram adversus Christum gloriationem hostis insolentem gravius longe esse statuo quam Geheimae supplicia That is I esteem this insulting of the Devill over Jesus Christ at the great day to be more grievous to a true Saint then all the torments of hell A saying worthy to be written in letters of gold Seeing then that covenant-breaking is so great an abomination the Lord give us hearts to be humbled for this great abomination this day And this will be a notable preparation to sit you to the renuing of your Covenant For we read that Nehemiah first called his people to fast before he drew them into a Covenant According to which pattern you are here met to pray and humble your soules for your former covenant-breaking and then to bind your selves anew unto the Lord our God As wax when it is melted will receive the impression of a seal which it will not do before so will your hearts when melted into godly sorrow for our sins receive the seal of God abidingly upon them which they will not do when hardned in sin Is every man that sins against the covenant to be accounted a covenant-breaker and a perjured sacrilegious person By no means For as every failing of a Wife doth not break a Covenant between her and her Husband but she is to be accounted a Wife till she by committing adultery break the Covenant So every miscariage against the covenant of grace or against this National-covenant doth not denominate us in a Gospell-account covenant-breakers But then God accounts us according to his Gospel to break Covenant when we do not only sin but commit sin against the Covenant when we do not only sin out of weaknesse but out of wickednesse when we do not only faile but fall into sin when we forsake and renounce the Covenant when we deal treacherously in the Covenant and enter into League and covenant with those sins which we have sworn against When we walk into Anti-covenant paths and willingly do contrary to what we swear then are we perjured and unjust and sacrilegious and guilty of all these things formerly mentioned The fourth Use presents unto you a Divine and therefore a sure project to make the times happy And that is Let all Covenant-takers labour to be covenant-keepers It hath pleased God to put it in your hearts
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