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
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
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
and have Magistrates inferiour and supreme above them and GOD above all When the king commandeth the people that which is lawfull and commanded by GOD then hee should bee obeyed Because hee standeth in the right lyne under GOD who hath put him in his place But if hee command that which is unlawfull and forbidden of GOD in that hee should not bee obeyed to doe it because hee is out of his lyne That a king is to bee obeyed with this subordination is evident from Scripture take one place for all ROM. 13. At the beginning yee have both obedience urged to superiour powers at the Ordinance of GOD and damnation threatened agaynst these who resist the lawfull powers It is sayd by some that manie Ministers in Scotland will not have King IESUS but king CHARLES to regine Faythfull men are wronged by such speaches I doe not understand these men For if they thinke that a King IESUS are inconsistent then they will haue no King But I shall bee farre from entertayning such thoughts of them If they think the doing a necessarie duetie for KING CHARLES is to praeferre his Interest to CHRISTS this also is an errour Honest Ministers can verie well discerne betweene the Interest of CHRIST of the king I know no Minister that setteth up king CHARLES with prejudice to CHRISTS interest There are three sorts of persons who are not to bee allowed in relation to the Kinges interest 1. Such as have not been content to oppose a King in an evill course as they might lawfullie doe But contrarie to covenant vowes manie declarations have cast off Kinges and kinglie Governement These are the Sectaries 2. They who are so taken up with a King as they praeferre a Kinges interest to CHRISTS Interest which was the sinne of our Engagers 3. They who will have no ductie done to a King for feare of praejudging CHRISTS Interest These are to bee allowed who urge duetie to a King in subordination to CHRIST I shall desyre that men bee reall when they make mention of CHRISTS Interest For these three mentioned professe and praetend the Interest of CHRIST The Sectaries cover their destroying of Kinges with CHRISTS Interest where-unto â—â—-deed they have had no respect being Enemies to his kingdome and experience hath made it undeniable The Engagers alleadged they were for CHRISTS Interest but they misplaced it CHRISTS Interest should have gone before but they drew it after the interest of a king which evidenced their want of due respect to CHRISTS Interest As for the third who delay duetie for feare of praeferring the kinges interest to CHRIST I shall not take upon mee to judge their intentions I wish they may have charitie to these who thinke they may doe duetie to a king in subordination to CHRIST yea that they ought should doe duetie what ever â—â—â—…s fears bee of the prejudice may follow If to bee agaynst the suspending of the king from the exercyse of his power and to bee for the crowning of the king according to the publick fayth of the kingdoms Hee first performing all that KIRK and SSATE requyred of him in relation to Religion and Civile Liberties If this bee I say to praeferre a king to CHRIST let all men that are unbyassed bee judges in the case Wee shall well avow that wee crown a king in subordination to GOD and His Interest in subordination to CHRISTS which wee judge not onlie agreable to the Word of GOD but also that wee are bound expresselie in the COVENANT to maintaine the King in the praeservation and defence of the True Religion and Liberties of the Kingdome and not to diminish his just power and greatnesse 2. That the Covenant betweene GOD and the King and the people goeth before the Covenant betweene the King and the people which showeth that a peoples entering Covenant with GOD doeth not lessen their obedience and allegiance to the King but increasseth it and maketh the obedience firmer Because wee are in Covenant with GOD wee should the more obey a Covenanted King It is a great errour to thinke that a Covenant diminisheth obedience it was ever thought Cumulative And indeed True Religion layeth strict tyes upon men in doing of their duetie ROM. 13. 5. Wee must needs bee subject not onlie for wrath but also for conscience sake A necessitie to obey is layd upon all Manie Subjects obey for wrath but the Godlie obey for conscience sake 3. That a King Covenanted with GOD should be much respected by his Subjects They should love him There is an inbred affection in the hearts of the people to their King In the 12. vers. it is sayd That the people clapped their hands for joy and sayd GOD save the King They had no sooner seene their Native King installed in his kingdome but they rejoyced exceedinglie and saluted him with wishes of safetie What ever bee mens affections or respects this day to our king certainlie it is a duety lying on us both to pray for and rejoyce in his safetie The verie and that GOD hath in giving us kinges maketh this cleare 1. TIM. 2. 1. 2. That wee may live vnder them in Godlinesse and honestie And therefore Prayers and Supplications are to bee made for all kinges even for these that are not in Covenant much more for these that are in Covenant Yee are receaving this day a Crowned Covenanted King pray for saving grace to him and that GOD would delyver him and us out of the hand of these cruell enemies and blesse his Governement and Cause us to live a quyet and peaceable lyfe under him in all Godlinesse and honestie 4. That as the King is Solemnlie Sworne To maintaine the Right of the Subjectes agaynst Enemies and is bound to hazard his lyfe and all that hee hath for their defence So the people are also bound to maintaine his person and authoritie and to hazard lyfe and all that they have in defending him I shall not take the Quaestion in its full Latitude taking in what a people are bound to in persuing of a kings Right in another Nation which is not our praesent Quaestion Our Quaestion is What a people should doe when a kingdome is injustlie invaded by a forraigne enemie which seeketh the over-throw of Religion King and Kingdome Surelie if men bee tyed to anie duetie to a king and kingdome they are tyed in this case I have two sorts of men to meet with here who are deficient in doing this Covenanted duetie 1. These who doe not act agaynst the Enemie 2. These who doe act for the Enemie The first I meet with are they who act not but lye by to beholde what will become of all Three sorts of men act not for the defence of an invaded kingdom 1. These who withdraw themselves from publick counsells as from Parliament or Committee of Estates This with-drawing is not to act 2. These act not who upon an apprehension of the desperate state of thinges doe thinke that all is
in such a condition by the praevayling of the Enemie that there is no remedie And thereof or that it is best to sit still and see how thinges goe 3. They who doe not act upon scruple of conscience I shall ever respect tendernesse of Conscience and I wish there bee no more but tendernesse If there bee no more men will stryve to have their consciences well informed They may be supposed to scruple upon one of these grounds 1. To act in such a cause for the kinges interest Sure I am this was not a doubt before but all seemed to agree to act for the kinges interest in subordination to CHRISTS and this day there is no more sought Wee owne the kinges interest onlie in a subordination to CHRISTS Or 2. To joyne with such instrumentes as are Enemies to the Worke of GOD Our answer to the Estates Quaere Resolves that such should not bee intrusted But wee doe not count these Enemies who professe repentance and declare themselves solemnelie to bee for the Cause and the Covenant and doe evidence it by their willingnesse to fight for them If it bee sayd Their repentance is but counterfet Wee are bound to think otherwayes in charitie till the contrarie bee seene No man can judge of the realitie of heartes for wee have now found by experience that men who have been accounted above all exception have betrayed their trust If anie who have not yet repented of their former course shall bee intrusted wee shall bee sorie for it and playnlie say That it ought not to bee But I thinke there must bee more in this that men say they cannot act For my selfe I love not that word in our case It is to frequent Hee can not act and Hee can not act I feare there bee three sort of persons lurking under this cover 1. Such as are Pusillanimous who have no cowrage to act agaynst the Enemie The word is true of them They can not act because they darre not act 2. Such as are selfish men serving their Idole credit Hee hath been a man of Honour and now hee feareth there will be no credit to fight agaynst this prevailing Enemie Therefore hee can not act and save his Credit Bee who thou will that hath this before thee GOD shall blast thy reputation Thou shalt neither have honour nor credit to doe a right turne in GODS Cause 3. Such as are Compliars who can not act because they have a purpose to complye There are that can not act in an Armie but they can betray an Armie by not acting There are that can not act for safetie of a Kingdome but they doe betray it by not acting In a word There are who can not joyne to act with these whom they accompt Malignantes I speake not of declared and knowne Malignants but of such as have bene and are fighting for the Cause Yet by them esteemed Malignants But they can joyne with Sectaries open declared enemies to Kirk and Kingdome I wish Subjectes who are bound to fight for the kingdome would lay by that phrase of Not acting which is so frequent in the mouth of Complyars and offensive to them who would approve themselves in doing duetie for endangered Religion King and Kingdome That men may bee the more cleare to act I shall offer to your consideration some passages of Scripture about these who doe not act agaynst a common enemie 1. IUDGE 5. There are manie reproved for lying still whyle an Enemie had invaded the Land As Reuben with his divisions Gilead Dan and Asher seeking themselves all are reproved for not joyning with the People of GOD who were willing to jeopard their lyves agaynst a mightie oppressing enemie But there is one passage concerning Meroz vers. 23. which fitteth our purpose The Angell of the LORD sayd Curse yee Meroz Curse yee bitterlie the inhabitantes thereof they came not to the Helpe of the LORD to the Helpe of the LORD agaynst the Mightie What this Meroz was is not cleare yet all interpreters agree that they had opportunitie and power to have joyned with and helped the People of GOD and it is probable they were neare the place of the fight They are cursed for not comming to the Helpe of the LORDS People This may bee applyed to these in the Land who will not Helpe the LORD agaynst the Mightie Another passage you have NUMB. 32. Reuben and Gad having a multitude of cattell having seen the land of Gilead that it was a place for cattell they desyre of MOSES and the Princes that that Land may bee given them and they may not passe over IORDANE vers. 6. 7. MOSES reproveth them in these wordes Shall your bretheren goe to warre and shall yee fit still Wherefore discowrage yee the heart of the Children of Israel vers. 16. 17. 18. Reuben and Gad make their Apologie showing that they have no such intention to sit still Onlie they desyre their wyves and little ones may stay there they themselves promise to goe over IORDANE armed before ISRAEL and not returne before they were possessed in the Land Then MOSES sayd unto them vers. 20. 21. 22. If you doe so then this shall bee your possession But vers 23. If yee doe not so beholde yee have sinned agaynst the LORD and bee sure your sinne shall fynd you out I may apply this to them that can not act Will yee sit still when the rest of your Brethren are to hazard their lyves agaynst the Enemie Wee have reason to reprove you If MOSES that faythfull Servant of GOD was still jealous of Reuben and God even after their Apologie and promise to act for hee sayeth If yee doe not so Have not honest and faythfull Servantes of GOD ground to bee jealous of their brethren who refuse to act Let them Apologize what they will for their not acting I say they sinne agaynst the LORD and their sinne shall fynd them out It will bee clearlie seene upon what intention they doe not act 3. A third passage is SAM. 23. vers. 26. SAUL hath DAVID enclosed that hee can hardlie escape In that verie instant there commeth a messen er to SAUL saying vers. 27. Haste thee and come for the Philistines have invaded the land At the hearing of this message vers. 28. SAUL returned from persuing after DAVID and went agaynst the Philistines It is true the LORD did provyde for His Servant DAVIDS escape by this meane But if you consider SAUL hee tooke it not so Nothing moved him to leave this persute but the condition of the Land by the invading of an Ememie Three thinges might have moved SAUL to stay and persue DAVID 1. Hee hath him now in a strayte and hath such advantage that hee might have thought not to come readilie by the lyke 2. That although the Philistines bee Enemies yet DAVID is the most dangerous Enemie for hee aimeth at no lesse then the Crowne It were better to take conditions of the Enemie then to suffer DAVID
the Coronation The King answered hee was most willing Then the Oath of Coronation as it is contayned in the eight Act of the first Parliament of King IAMES being read by the Lyon The Tenour whereof followeth Because that the increase of Vertue and suppressing of Idolatrie craveth That the Prince and the people bee of one perfect Religion which of GODS Mercie is now presentlie professed within this Realme Therefore it is statuted and ordayned by our Soveraigne Lord my Lord Regent and three Estates of this present Parliament That all Kinges Princes and Magistrats whatsoever holding their place which here-after at any tyme shall happen to Reigne and beare rule over this Realme at the tyme of their Coronation and reâ—eat of their Princelie Authoritie make their faythfull promise in presence of the Eternall GOD That enduring the whole course of their lyves they shall serve the same Eternall GOD to the vttermost of their power according as hee hath requyred in His Most Holy Word revealed and contayned in the New and Old Testaments And according to the same Word shall mayntayne the True Religion of CHRIST IESVS the preaching of His Holy Word and due and right ministration of the Sacraments now receaved and preached within this Realme And shall abolish and gaynst and all false religions contrary to the same And shall rule the people committed to their charge according to the will and command of GOD revealed in His foresayd Word and according to the Loveable Lawes and Constitutions receaved in this Realme no wayes repugnant to the sayd Word of the Eternall GOD And shall procure to the vttermost of their power to the Kirk of GOD and whole Christian people true and perfect peace in tyme comming The Rights and Rents with all just Priviledges of the Crowne of Scotland to preserve and keepe inviolated Neither shall they transfer nor alienate the same They shall forbid and represse in all Eâ—ates and degrees reafe oppression and all kynd of wrong In all judgementes they shall command and procure that justice and equitie bee keeped to all creatures without exception as the LORD and Father of Mercies bee mercifull vnto them And out of their Landes and Empyre they shall bee carefull to roote out all Hereticks and enemies to the True Worship of GOD that shall bee convict by the True Kirk of GOD of the foresayd crymes And that they shall faythfullie affirme the things above written by their Solemne Oath The Minister tendered the Oath unto the King who kneeling and holding up his right hand sware in these wordes By the Eternall and Almightie GOD Who liveth and reigneth for ever I shall observe and keepe all that is contayned in this Oath This done the Kinges Majestie sitteth downe in his Chaire and reposeth himselfe a little Then the King aryseth from his Chaire and is disrobed by the Lord Great Chamberlaine of the Princelie Robe Where-with hee entered the Kirk and is invested by the sayd Chamberlaine in his Royall Robes There-after the King being brought to the Chaire on the North syde of the Kirk supported as formerlie the Sword was brought by Sir William Cockburne of Langtown Gentleman Usher from the Table and delyvered to Lyon king of Armes Who giveth it to the Lord Great Constable who putteth the same in the Kinges hand saying SIR Receave this kinglie Sword for the Defence of the Fayth of CHRIST and protection of His Kirk and of the True Religion as it is presentlie professed within this kingdome and according to the Nationall Covenant and League and Covenant and for executing Equitie and Justice and for punishment of all iniquitie and injustice This done the Great Constable receaveth the Sword from the King and girdeth the same about his syde There-after the King sitteth downe in his Chaire and then the Spurres were put on him by the Earle Matishall There-after Archibald Marquis of Argyle having taken the Crown in his handes the Minister prayed to this purpose That the LORD would purge the Crowne from the sinnes and transgressions of them that did reigne before Him That it might bee a pure Crowne That GOD would settle the Crowne vpon the Kinges head And since men that set it on were not able to settle it That the LORD would put it on and preserve it And then the sayd Marquis put the Crown on the Kings head Which done the Lyon king of Armes The Great Constable standing by him causeth an Herauld to call the whole Noble men one by one according to their rankes who comming before the King kneeling and with their hand touching the Crowne on the Kinges head sware these wordes By the Eternall and Almightie GOD who liveth and reigneth for ever I shall support thee to my vttermost And when they had done then all the Nobilitie held up their handes and sware to bee loyall and true subjects and faythfull to the Crown The Earle Marishall with the Lyon going to the four corners of the Stage The Lyon proclaymeth the Obligatorie Oath of the People And the People holding up their handes all the tyme did sweare By the Eternall and Almightie GOD who liveth and reigneth for ever wee become your liedge men and Trueth and Fayth shall beare vnto you and live and die with you against all manner of folkes what-so-ever in your service according to the Nationall Covenant and solemn League and Covenant Then did the Earls and Vicounts put on their crowns and the Lyon lykewayes put on his Then did the Lord Chamberlayne loose the Sword where-with the King was girded and draw it and delyver it drawne into the Kinges handes and the King put it in the hands of the Great Constable to carrie it naked before him Then Iohn Earle of Craufurd Lindsay took the Scepter and put it in the Kinges right hand saying SIR Receave this Scepter the sign of Royall Power of the Kingdom that you may govern your selfe right and defend all the Christian People committed by GOD to your Charge punishing the wicked protecting the just Then did the King ascend the Stage attended by the Officers of the Crown and Nobilitie was installed in the Royall Throne by Archibald Marquis of Argyle saying Stand hold fast from henceforth the place whereof you are the lawfull righteous Heir by a long and lineall succession of your fathers which is now delyvered vnto you by authoritie of Almightie GOD When the King was set down upon the Throne the Minister spoke to him a word of Exhortation as followeth SIR You are set down vpon the Throne in a verie difficill tyme I shall therefore put you in mind of a Scripturall expression of a Throne 1. Chron. 29. 23. it is sayd Solomon sate on the Throne of the LORD Sir you are a king and a king in Covenant with the LORD If you would have the LORD to own you to be his king your Throne to be his Throne I desire you may have some thoughts of this expression 1. It is