And this is the second sin I promised in the beginning of my sermon to speak on: but the time, and your other occasions will not permit. There is a natural self-love, and a divine self-love, and a sinful self-love. This sinful self-love is, when we make ourselves the last end of all our actions, when we so love ourselves, as to love no man but ourselves, according to the proverb, "Every man for himself." When we pretend God and His glory, and the common good, but intend ourselves, and our own private gain and interest; when we serve God upon politic designs. Where this sinful self-love dwells, there dwells no love to God, no love to thy brother, no love to church or state. This sinful self-love is the caterpillar that destroyeth church and commonwealth. It is from this sinful self-love that the public affairs drive on so heavily, and that church-government is not settled, and that our covenant is so much neglected. Of this sin, I cannot now speak; but, when God shall offer opportunity, I shall endeavour to uncase it you. In the meantime, the Lord give you grace to hate it as hell itself.



THE NATIONAL COVENANTS.



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 the Reverend Mr. Robert Douglas, Minister at Edinburgh, and one of the Members of the Westminster Assembly of Divines.

1 Chron. xxix. 23. Then Solomon sat on the Throne of the Lord as King, in stead of David his Father, and prospered, and all Israel obeyed him.

Prov. xx. 8. A King that sitteth in the Throne of Judgment, scattereth away all Evil with his Eyes.

Prov. xxv. 5. Take away the Wicked from before the King, and his Throne shall be established in Righteousness.

GLASGOW Printed for George Paton, and are to be Sold at his Shop in Linlithgow, and other Booksellers in Town and Country. 1741.

THE NATIONAL COVENANTS

CORONATION SERMON AT SCONE.[15]

BY ROBERT DOUGLAS.

And he brought forth the king's son, and put the crown upon him; and gave him the testimony, and they made him king and anointed him, and they clapped their hands, and said, God save the king.

And Jehoiada made a covenant between the Lord, and the king, and the people, that they should he the Lord's people; between the king also, and the people.—2 Kings xi, 12, 17.

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, had cruelly murdered the royal seed, and usurped the kingdom by the space of six years. Only this young prince was preserved by Jehosheba, the sister of Ahaziah, and wife to Jehoiada, the high priest, being hid with her in the house of 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 kingdom came to the posterity of Nathan, the son of David, because, 'tis said, "the house of Ahaziah had no power to keep still the kingdom;" which they conceive to be for the want of children in that house, and because of the absurdity and unnaturalness of the fact, that Athaliah, the grandmother, should have cut off her son's children. I shall not stand on the matter, only I may say, if they were Ahaziah's own children, it was a most unnatural and cruel act for Athaliah to cut off her own posterity.

For the usurpation, there might have been two motives. First, It seemeth when Ahaziah went to battle, Athaliah was left to govern the kingdom, 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 reign with the greater freedom. Secondly, 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 business 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 kingdom, and put to death the late king most unnaturally. The like motives seemed to have prevailed with them. First, These men by falsehood and dissimulation, have gotten power in their hands, which to them is so sweet, that they are unwilling to part with it; and because the king and his seed stood in their way, they have made away the king, and disinherited his children, that the sole power might be in their hand. Secondly, They have a number of damnable errors, and a false worship to set up, and intend to take away the ordinances of Christ, and government of His kirk: all this cannot be done, unless they have the sole power in their hands, and this they cannot have until the king and his posterity be cut off. But I leave this, and come to the present solemnity; there's a prince to be enthroned, good Jehoiada 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 years. Had it not been better to have defeated Athaliah, and then to have crowned the king? Two reasons may be rendered why they delay the coronation. (1) To crown the king was a duty they were bound to. Hazard should not make men leave their duty; they did their duty, and left the success to God. (2) They crowned the young king, to endear the people's affections to their own native prince, and to alienate their hearts from her that had usurped the kingdom. If they had delayed (the king being known to be preserved), it might have brought on not only compliance with her, but also subjection to her government, by resting in it, and being content to lay aside the righteous heir of the crown.

The same is observed in our case; and many wonder that you should crown the king in a dangerous time, when the usurpers have such power in the land. The same reasons may serve to answer for your doing. (1) It is our necessary duty to crown the king upon all hazards, and to leave the success to God. (2) It appeareth now it hath been too long delayed. Delay is dangerous, because of the compliance of some, and treachery of others. If it shall be delayed longer, it is to be feared that the most part shall sit down under the shadow of the bramble, the destroying usurpers.

I come to the particular handling of the present text: and, to speak from it to the present time, I have read the twelfth and seventeenth verses, because of these two which meet together in the crowning of a king, and his renewing the covenant. Amongst many particulars which may be handled from this text, I shall confine myself to these five, 1. The crown, "He put the crown upon his head." 2. The testimony, "He gave him the testimony." 3. The anointing, "They anointed him." These three are in the twelfth verse. As for that which is spoken of the people's joy, we shall give it a touch when we come to the people's duty. 4. The covenant between God and king and the people; "Jehoiada made a covenant between God and the king and the people, that they should be the Lord's people." 5. The covenant between the king and the people; "between the king also and the people."

I. The First thing is the crown is put upon his head. A crown is the most excellent badge of royal majesty. To discourse on crowns in a state way, I shall leave unto statesmen, and lay only these three before you of the crown.

I. In putting on of the crown, it should be well fastened, for kings' crowns are oftentimes tottering, and this is a time wherein they totter. There are two things which make kings' crowns to totter, great sins, and great commotions and troubles; take heed of both.

1. There are many sins upon our king and his family: sin will make the surest crown that ever men set on to totter. The sins of former kings have made this a tottering crown. I shall not insist here, seeing there hath been a solemn day of humiliation thro' the land on Thursday last, for the sins of the royal family; I wish the Lord may bless it; and desire the king may be truly humbled for his own sins, and the sins of his father's house, which have been great; beware of putting on these sins with the crown; for if you put them on, all the well-wishers to a king in the three kingdoms will not be able to hold on the crown, and keep it from tottering, yea, from falling. Lord, take away the controversy with the royal family, that the crown may be fastened sure upon the king's head, without falling or tottering.

2. Troubles and commotions in a kingdom make crowns to totter. A crown at the best, and in the most calm times, is full of troubles; which, if it were well weighed by men, there would not be such hunting after crowns. I read of a great man who, considering the trouble and care that accompanied the crown, said, "He would not take it up at his foot, though he might have it for taking." Now, if a crown at the best be so full of troubles, what shall one think of a crown at the worst, when there are so great commotions, wherein the crown is directly aimed at? Surely it must be a tottering crown at the best, especially when former sins have brought on these troubles. As the remedy of the former is true humiliation, and turning unto God; so the remedy of the latter, speaking of David's crown, "Thou settest a crown of pure gold upon his head." God set on David's crown, and therefore it was settled, notwithstanding of many troubles. Men may set on crowns, and they may throw them off again; but when God setteth them on, they will be fast. Enemies have touched the crown of our king, and cast it off in the other kingdom, and have made it totter in this kingdom. Both the king who is to be crowned, and you who are to crown him, should deal earnestly with God, to set the crown on the king's head, and to keep it on against all the commotions of this cruel generation.

II. A king should esteem more of the people he reigneth over, than of his crown. Kings used to be so taken up with their crowns, that they despise their people. I would have a king following Christ the King of His people, who saith of them, "Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." Christ accounteth His people, His crown and diadem; so should a king esteem the people of the Lord, over whom he ruleth, to be his crown and diadem. Take away the people, and a crown is but an empty symbol.

III. A king, when he getteth the crown on his head, should think, at the best it is but a fading crown. All the crowns of kings are but fading crowns: therefore they should have an eye upon that "crown of glory that fadeth not away." And upon a "kingdom that cannot be shaken." That crown and kingdom belongeth not to kings as kings, but unto believers; and a believing king hath this comfort, that when "he hath endured a while, and been tried, he shall receive the crown of life, which the Lord hath promised to them that love Him."

II. The Second thing in this solemnity is the testimony. By this is meant the law of God, so called, because it testifieth of the mind and will of God. It was commanded, "When the king shall sit upon the throne of his kingdom, he shall write him a copy of this law in a book, and it shall be with him, that he may read therein all the days of his life." The king should have the testimony for these three uses. 1. For his information in the ways of God. This use of the king's having "the book of the law" is expressed, "That he may learn to fear the Lord his God." The reading of other books may do a king good for government, but no book will teach him the way to salvation, but the book of God. Christ biddeth "search the scriptures; for in them ye think ye have eternal life, and they testify of Me." He is a blessed man, "who meditateth in the law of the Lord day and night." King David was well acquainted herewith. Kings should be well exercised in scripture. It is reported of Alphonsus, king of Arragon, that he read the Bible fourteen times with glosses thereupon. I recommend to the king to take some hours for reading the Holy Scriptures; it will be a good means to make him acquainted with God's mind, and with Christ as Saviour. 2. For his direction in government. Kings read books that may teach them to govern well, but all the books a king can read will not make him govern to please God, as this book. I know nothing that is good in government, but a king may learn it out of the book of God. For this cause, Joshua is commanded "that the book of the law shall not depart out of his mouth;" and he is commanded "to do according to all that is written therein." He should not only do himself that which is written in it, but do, and govern his people according to all that is written in it. King David knew this use of the testimony, who said, "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 altho' a king's counsellors be never so wise and trusty, yet they are not so free with a king as they ought: but the scriptures tell kings very freely, both their sins 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 the power, either to dispense the word of God, or to dispense with it: but that he should preserve the word of God and true religion, according to the word of God, pure, entire, and uncorrupted, within his dominions, and transmit them so to posterity; and also be careful to see his subjects observe both tables, and to punish the 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 Israel 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 case of Solomon and Adonijah. 3. When there was an interruption of the lawful succession by usurpation as in the case of Joash. 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 less 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 typical; 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 those 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 amongst christians, not only papist but protestant, as in the kingdom of England, and our late king was anointed with oil, it may be replied, 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 emperors 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 cast off, yet the subjection of kings to bishops was still retained, for they anointed the king and swore him to the maintenance of their prelatical 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 oil go to the door with them, and let them never come in again.

The anointing with material oil maketh not a king the anointed of the Lord, for he is so without it; he is the anointed of the Lord who, by divine ordinance and appointment is a king. God called Cyrus His anointed; yet we read not that he was anointed with oil. Kings are 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, tho' we want the ceremony, which being laid aside, I will give some observations of the thing.

1. A king, being the Lord's anointed, should be thinking upon a better unction, even that spiritual unction wherewith believers are anointed. "The anointing ye have received of Him abideth in you." And "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 than the anointing with oil. It is of more worth for a king to be the anointed of the Lord with grace, than 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 endowed, for discharge of their royal calling. For anointing did signify the gifts of office. It is said of Saul, when he was anointed king; "God gave him another heart." And "The Spirit of God came upon him." It is meant of a heart for his 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 wisdom, fortitude, justice and other princely endowments.

3. This anointing may put subjects in mind of the sacred dues of the authority of a king. He should be respected as the Lord's anointed. There are diverse sorts of persons that are enemies to the authority of kings; as 1. Anabaptists, who deny there should be kings in the New Testament: they would have no kings nor civil magistrates. 2. The late Photinians, who speak respectfully of kings and magistrates, but they take away from them their power, and the exercise of it in the administration of justice. 3. Those who rise against kings in open rebellion, as Absalom 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 these sons of Belial, who said of Saul, after he was anointed king, "Shall this man save us? And they despised him, and brought him no presents." All these meet in our present age. 1. Anabaptists, who are against the being of kings, are very rife. You may find, to our great grief, a great number of them in that army, that hath unjustly invaded the land, who have trampled upon the authority of kings. 2. These 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 are in open rebellion, even all that generation which are risen up not only against the person of a king, but against kingly government. 4. There is a fourth, who profess they acknowledge a king; but despise him in their heart, saying "Shall this man save us?" I wish all had David's tenderness, whose heart did smite him, when he did but cut off the lap of Saul's garment, that we may be far from cutting off a lap of the just power and greatness which God hath allowed to the king, and we have bound ourselves by covenant not to diminish.

I have gone through the three particulars contained in verse 12. I come to the other two, in verse 17, which appertain also to this day's 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, and the people the other.

The covenant with God is the fourth particular propounded, to be spoken of. The sum of this covenant, ye may find in Josiah's renewing the covenant, "to walk after the Lord, and keep His commandments and testimonies, with all the 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 a false worship. The king and the 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 time of defection, they have renewed a covenant with God, to reform all; and because the king, after a great defection in the families, 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 kingdom, and to endeavour the reformation of religion in the other two kingdoms, according to the word of God, and the example of the best reformed kirks. By this article, the king is obliged, not only to maintain religion as it was established in Scotland, but also to endeavour the reformation of religion in his other kingdoms. The king would 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 well as to maintain it here.

2. According to the second article, the king is bound without respect of persons, to extirpate popery, prelacy, superstition, heresy, schism, and profaneness, and whatsoever shall be found contrary to sound doctrine, and the power of godliness. And therefore popery is not to be suffered in the royal family, nor within his dominions; prelacy once plucked up by the root, is not to be permitted to take root again; all heresy and error whatsoever must be opposed by him, to the uttermost of his power; and by the covenant, the king must be far from toleration of any false religion within his dominions.

3. As the people are bound to maintain the king's 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 privileges of the parliament and the 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 hindering the reformation of religion; dividing the king from the people, or one of the kingdoms from another, or making any faction, or parties amongst the people. Hereby the king is bound to have an eye upon such, and neither allow of 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 in this, that a king, in entering into covenant with God, should do as kings did of old, when they entered in covenant; they and their people went on in the work of reformation, as appeareth here. "And all the people of the land went into the house of Baal, and brake it down," &c. And godly Josiah, when he entered in covenant, made a thorough 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 godliness to others; and to this he is tied by the covenant. The godly reformers of Judah were pious and religious men. A king should not follow Machiavelli's counsel, who requireth not that a prince should be truly religious, but saith, "that a shadow of it, and external simulation, are sufficient." A devilish 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 godliness; Hezekiah a man eminent for piety; Josiah, a young king, commended for the tenderness of his heart, when he heard the law of the Lord read; he was much troubled before the Lord, when he heard the judgments threatened against his father's house, and his people. It is earnestly wished that our king's heart may be tender and truly humbled before the Lord, for the sins of his father's house, and of the land; and for the many evils that are upon that family, and upon the kingdom.

2. A family reformation. The king should reform his family, after the example of godly kings. Asa, when he entered in covenant, spared not his mother's 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 profanity and looseness, 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 ye would have a family well purged, and constitute, take David for a pattern, in the purgation and constitution of his, "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." If there be a man better than another in the land, he should be for the king, and his family: ye may extend his reformation to the court. A profane court is dangerous for a king. It hath been observed as a provoking sin in England, which hath drawn down judgment upon king and court, as appeareth this day. It is to be wished that such were in the court, as David speaketh of in that psalm. Let the king see to it, and resolve with David, "That he who worketh deceit, shall not dwell within his house: and he who telleth lies, shall not tarry in his sight."

3. Reformation in judicatories. It should be carefully seen to, that judicatories be reformed; and that men, fearing God and hating covetousness, may be placed in them. A king in covenant, should do as Jehoshaphat did. "He set judges in the land, and said, take heed what ye do; ye judge not for men, but for the Lord, who is with you in judgment: wherefore now, let the fear of the Lord be before you."

4. The reformation of the whole land, the king's eye should be upon it. "Jehoshaphat went out through the people, from Beersheba to mount Ephraim; and brought them back to the Lord God of their fathers." Our land hath great need of reformation; for there is a part of it that hath scarce ever yet found the benefit of reformation, they are lying without the gospel. It will be a good work for a covenanted king, to have a care that the gospel may be preached through the whole land. Care also should be taken, that they who have the gospel may live suitably thereto. If a king would be a thorough reformer, he must be reformed himself, otherwise he will never lay reformation to heart. To make a king a good reformer, I wish him these qualifications, according to the truth and in sincerity, wherewith they report Trajan the emperor to have been endued; he was, 1. Devout at home. 2 Courageous in war. 3. Just in his judicatures. 4. Prudent in all his affairs. True piety, fortitude, justice and prudence, are notable qualifications in a prince who would reform a kingdom, and reform well.

I come now to the fifth and last particular; and that is the covenant made between the king and the people: when a king is crowned and received by the people, there is a covenant or mutual contract between him and them, containing conditions, mutually to be observed: time will not suffer to insist upon many particulars. I shall only lay before you these three particulars. 1. It is clear from this covenant, that a king hath not absolute power to do what he pleaseth: he is tied to conditions by virtue of a covenant. 2. It is clear 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 government of the people who are bound to obey.

1. It is clear, that the king's power is not absolute, as kings and flattering courtiers apprehend; a king's power is a limited power by this covenant; and there is a threefold limitation of the king's power. 1. In regard of subordination. There is power above his, even God's power, whom he is obliged to obey; and to whom he must give an account of his administration, (and yesterday ye heard that text, "by Me kings reign.") Kings have not only their crowns from God, but they must reign according to His will. He is called the "Minister of God;" he is but God's servant. I need not stay upon this; kings and all others will acknowledge this limitation. 2. In regard of laws, a king is sworn at his coronation, to rule according to the standing received laws of the kingdom. The laws he is sworn to, limit him that he cannot do against them, without a sinful breach of this covenant between the king and the people. 3. In regard of government, the total government is not upon a king. He hath counsellors as a parliament or estates in the land, who share in the burden of government. No king should have the sole government: it was never the mind of those who received a king to rule them, to lay all government upon him, to do what he pleaseth, without controlment. There is no man able alone to govern all. The kingdom should not lay that upon one man, who may easily miscarry. The estates of the land are bound in this contract to bear the burden with him.

These men who have flattered kings to take unto themselves an absolute power, to do what they please, have wronged kings and kingdoms. It had been good that kings, of late, had carried themselves so, as this question of the king's power might never have come in debate; for they have been great losers thereby. Kings are very desirous to have things spoken and written, to hold up their arbitrary and unlimited power; but that way doth exceedingly wrong them. There is one, a learned man, I confess, who hath written a book for the maintenance of the absolute power of kings, called Defensio Regis, whereby he hath wronged himself in his reputation, and the king in his government. As for the fact, in taking away the life of the late king, (whatever was God's justice in it) I do agree with him to condemn it, as a most unjust and horrid act, upon their part who did it: but when he cometh to speak of the power of kings, in giving unto them an absolute and unlimited power, urging the damnable maxim, quod libet licet, he will have a king to do what he pleaseth, impune, and without controlment. In this, I cannot but dissent from him.

In regard of subordination some say, that a king is accountable to none but God. Do what he will, let God take order with it; this leadeth kings to atheism, let them do what they please, and to take God in their own hand: in regard of laws, they teach nothing to kings but tyranny: and in regard of government, they teach a king to take an arbitrary power to himself, to do what he pleaseth without controlment. How dangerous this hath been to kings, is clear by sad experience. Abuse of power and arbitrary government, hath been one of God's great controversies with our king's predecessors. God in His justice, because power hath been abused, hath thrown it out of their hands: and I may confidently say that God's controversy with the kings of the earth is for their arbitrary and tyrannical government.

It is good for our king to learn to be wise in time, and know that he receiveth this day a power to govern, but a power limited by contract; and these conditions he is bound by oath to stand to. Kings are deceived who think that the people are ordained for the king; and not the king for the people; the Scripture sheweth the contrary. The king is the "minister of God for the people's good." God will not have a king, in an arbitrary way, to encroach upon the possessions of subjects, "A portion is appointed for the prince." And it is said, "My princes shall no more oppress My people; and the rest of the land, shall they give unto the house of Israel, according to their tribes." The king hath his distinct possessions and revenues from the people; he must not oppress and do what he pleaseth, there must be no tyranny upon the throne.

I desire not to speak much upon this subject. Men have been very tender in meddling with the power of kings; yet, seeing these days have brought forth debates concerning the power of kings, it will be necessary to be clear in this matter. Extremities would be shunned. A king should keep within the bounds of the covenant made with the people, in the exercise of his power; and subjects should keep 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 overthrow of religion, laws and liberties, which are the very fundamentals of this contract and covenant, may be controlled 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 overthroweth all the essentials of this contract and covenant. This may serve to justify the proceedings of this kingdom 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 falleth, after he hath entered into 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 religion, and of the covenant with the people. Many examples of this may be brought from scripture. I shall give but one. King Asa entered solemnly into covenant with God and the people. After that, he falleth in gross transgressions and breaches. He associated himself and entered into league with Benhadad, king of Syria, an idolater; he imprisoned Hanani, the Lord's prophet, who reproved him, and threatened judgment against that association, and at that same time he oppressed some of the people: and yet, for all this, they neither laid him aside, nor accounted 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 them from the exercise thereof. I do ingenuously 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, pastors or professors, given in to the estates of a land as their judgment, unto which they resolve to adhere, that a king should be suspended from the exercise of his power? And, if we look upon these godly pastors, who lived in king James's 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 these godly pastors joined with other private men, did ever remonstrate to parliament or estate as their judgment, that the king should be suspended from the exercise of his royal power.

II. It is clear 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 exercise of that power. About the people's duty to the 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, than man." There is a line drawn from God to the people, they are lowest in the line: and have magistrates inferior 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 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 should 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. At the beginning, ye have both obedience urged to superior powers, as the ordinance of God, and damnation threatened against those who resist the lawful powers.

It is said by some, that many ministers in Scotland would 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 a necessary duty for king Charles is to prefer his interest to Christ's, this is also an error. Honest ministers can very well discern between the interest of Christ, and of the king. I know no minister that setteth up king Charles, with prejudice to Christ's interest.

There are three sorts of persons who are not to be allowed in relation to the king's interest, 1. Such as have not been content to oppose a king in an evil course, (as they might lawfully do) but contrary to covenant vows and many declarations, have cast off kings and kingly government. These are the sectaries. 2. These who are so taken up with a king, as they prefer a king's interest to Christ's interest; which was the sin of our engagers. 3. They who will have no duty done to a king, for fear of prejudicing Christ's interest. These are to be allowed, who urge duty to a king in subordination to Christ.

I shall desire that men may be real, when they make mention of Christ's interest; for these three mentioned profess and pretend the interest of Christ. The sectaries cover their destroying of kings with Christ's interest; whereunto, indeed, they have had no respect, being enemies to His kingdom. And experience hath made it undeniable. The engagers alleged they were for Christ's interest; but they misplaced it. Christ's interest should have gone before, but they drew it after the interest of a king, which evidenced their want of due respect to Christ's interest. As for the third, who delay duty for fear of preferring the king's interest to Christ's, I shall not take upon me to judge their intentions. I wish they may have charity to those who think they may do duty to a king in subordination to Christ, yea, that they ought and should do duty, whatever men's fears be of the prejudice that may follow.

If to be against the suspending of the king from the exercise of his power, and to be for the crowning of the king, according to the public faith of the kingdoms, he first performing all that kirk and state required of him in relation to religion, and civil liberties: if this be, I say, to prefer a king to Christ, let all men that are unbiassed, be judges in the case. We shall well avow, that we crown a king in subordination to God and his interest, in subordination to Christ's, which we judge, not only agreeable to the word of God, but also, that we are bound expressly in the covenant, to maintain the king in the preservation and defence of the true religion, and liberties of the kingdom, and not to diminish his just power and greatness.

2. That the covenant between God and the king and the people, goeth before the covenant between the king and the people; which sheweth, that a people's entering covenant with God doth not lessen their obedience and allegiance to the king, but increaseth it, and maketh the obedience firmer: because we are in covenant with God, we should the more obey a covenanted king. It is a great error to think, that a covenant diminisheth obedience, it was ever thought accumulative. And indeed true religion layeth strict ties upon men in doing of their duty. "Wherefore ye must needs be subject not only for wrath, but also for conscience' sake." A necessity to obey is laid upon all. Many subjects obey for wrath, but the godly 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 12th verse it is said, that "the people clapped their hands for joy, and said, God save the king." They had no sooner seen their native king installed in his kingdom, but they rejoiced exceedingly, and saluted him with wishes of safety. Whatever be men's affections, or respects, this day, to our king, certainly it is a duty lying on us both to pray for, and rejoice in his safety. The very end that God hath in giving us kings maketh this clear. "That we may live under them in godliness and honesty." And therefore, prayers and supplications are to be made for all kings; even for those that are not in covenant; much more for these that are in covenant. Ye are receiving this day a crowned covenanted king, pray for saving grace to him, and that God would deliver him and us, out of the hand of these cruel enemies, and bless his government, and cause us to live a quiet and peaceable life under him in all godliness and honesty.

4. That as the king is solemnly sworn to maintain the right of the subjects against enemies, and is bound to hazard his life, and all that he hath for their defence: so, the people are also bound to maintain his person and authority, and to hazard life, and all that they have, in defending him.

I shall not take the question in its full latitude, taking in what a people are bound to in pursuing of a king's right in another nation, which is not our present question. Our question is, what a people should do when a kingdom is unjustly invaded by a foreign enemy, who seeketh the overthrow of religion, king and kingdom. Surely, if men be tied to any duty to a king and kingdom, they are tied in this case. I have two sorts of men to meet with here, who are deficient in doing this covenanted duty: 1. These who do not act against the enemy. 2. These who do act for the enemy. 1. The first I meet with, are they who act not, but lie by, to behold what will become of all: three sorts of men act not for the defence of an invaded kingdom; 1. Those who withdraw themselves from public councils, as from parliament or committee of estates: this withdrawing is not to act. 2. These act not who, upon an apprehension of the desperate state of things, do think that all is in such a condition, by the prevailing of the enemy, that there is no remedy: and therefore that it is best to sit still; and see how things go.

They who do not act upon scruple of conscience. I shall ever respect tenderness of conscience; and I wish there be no more but tenderness. If there be no more, men will strive 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 king's interest; sure I am, this was not a doubt before, but all seemed to agree to act for the king's interest, in subordination to Christ's, and this day there is no more sought. We own the king's interest only in a subordination to Christ's. Or, 2. To join with such instruments as are enemies to the work of God. Our answer to the estates' query resolves that such should not be entrusted: but we do not count these enemies who profess repentance, and declare themselves solemnly to be for the cause and the covenant, and evidence their willingness to fight for them. If it be said their repentance is but counterfeit, we are bound to think otherwise in charity, till the contrary be seen: no man can judge of the reality of hearts: for we have now found by experience, that men who have been accounted above all exception have betrayed their trust. If any who have not yet repented of their former course shall be intrusted, we shall be sorry for it; and plainly say, that it ought not to be.

But I think there must be more in this, that men say they cannot act. For myself, I love not that word in our case; it is too frequent, he cannot act, and he cannot act. I fear there be three sorts of persons lurking under this covert. 1. Such as are pusillanimous, who have no courage to act against the enemy; the word is true of them, they cannot act because they dare not act. 2. Such as are selfish men, serving their idol credit: he hath been a man of honour, and now he feareth there will be no credit to fight against this prevailing enemy: therefore he cannot act, and save his credit. Be who thou wilt that hast this before thee, God shall blast thy reputation. Thou shalt neither have honour nor credit, to do a right turn in God's cause. 3. Such as are compilers, who cannot act, because they have a purpose to comply. There are that cannot act in an army, but they can betray an army by not acting; there are that cannot act for safety of a kingdom, but they betray it by not acting. In a word, there are who cannot join to act with those whom they account malignants (I speak not of declared and known malignants; but of such as have been, and are, fighting for the cause; yet by them esteemed malignants), but they can join with sectaries, open and declared enemies to kirk and kingdom. I wish subjects, who are bound to fight for the kingdom, would lay by that phrase of not acting, which is so frequent in the mouth of compliers, and offensive to them, who would approve themselves in doing duty for endangered religion, king and kingdom.

That men may be the more clear to act, I shall offer to your consideration some passages of Scriptures, about those who do not act against a common enemy.

1. There are many reproved for lying still while an enemy had invaded the land: as Reuben, with his divisions: Gilead, Dan, and Asher seeking themselves, are all reproved for not joining with the people of God, who were willing to jeopard their lives against "a mighty oppressing enemy." But there is one passage concerning Meroz, which fitteth our purpose, "The angel of the Lord said, Curse ye Meroz, curse ye bitterly the inhabitants thereof; they came not to the help of the Lord, to the help of the Lord against the mighty." What this Meroz was, is not clear: yet all interpreters agree that they had opportunity and power to have joined with, and helped the people of the Lord, and it is probable they were near the place of the fight. They are cursed for not coming to the help of the Lord's people. This may be applied to those in the land, who will not help the Lord against the mighty.

2. Another passage you have. Reuben and Gad having a multitude of cattle, and having seen the land of Gilead, that it was a place for cattle, they desire of Moses and the princes, that the land may be given them, and they may not pass over Jordan. Moses reproveth them in these words, "Shall your brethren go to war; and shall ye sit still? Wherefore discourage ye the heart of the children of Israel?" Reuben and Gad make their apology, showing that they have no such intention to sit still, only they desire their wives and little ones may stay there: they themselves promise to go over Jordan, armed before Israel, and not to return before they were possessed in the land. Then Moses said unto them, "If you do so, then this shall be your possession. But, if ye do not so, behold, ye have sinned against the Lord, and be sure your sins will find you out."

I may apply this to them that cannot act; will ye sit still, when the rest of your brethren are to hazard their lives against the enemy? We have reason to reprove you. If Moses, that faithful servant of God, was still jealous of Reuben and Gad, even after their apology and promise to act—for he saith, "If ye do not so"—have not honest and faithful servants of God, ground to be jealous of their brethren who refuse to act? Let them apologize what they will; for their not acting, I say, they sin against the Lord, and their sins shall find them out. It will be clearly seen, upon what intention they do not act.

3. A third passage. Saul hath David enclosed, that he can hardly escape. In that very instant there cometh a messenger to Saul, saying, "Haste thee, and come; for the Philistines have invaded the land." At the hearing of this message, "Saul returned from pursuing after David, and went against the Philistines." It is true, the Lord did provide for his servant David's escape, by this means: but, if ye consider Saul, he took it not so. Nothing moved him to leave this pursuit but the condition of the land, by the invading of an enemy. Three things might have moved Saul to stay and pursue David. 1. He hath him now in a strait, and hath such advantage, that he might have thought not to come readily by the like. 2. That altho' the Philistines be enemies, yet David is the most dangerous enemy; for he aimeth at no less than the crown. It were better to take conditions off the enemy, than to suffer David to live, and take the crown. 3. He might have said, if I leave David at this time and fight with the Philistines, and be beaten, he will get a power in his hand to undo me and my posterity. These may seem strong motives; but Saul is not moved with any of them. The present danger is the Philistines invading the land, and this danger is to be opposed, come of the danger from David what will. As if Saul had said, I will let David alone, I will meet with him another time, and reckon with him: now there is no time for it, the Philistines are in the land, let us make haste against them. I wish that many of our countrymen had as great a love to their country, and as public a spirit for it, as this profane king had, then there would not be so many questions for acting, as men make this day.

The objections I have been touching are in men's thoughts and heads. First, some say, now the malignants are under, for this enemy is their rod. It is best to put them out of having any power: yea, there are some who would more willingly go to undo these, whom they account malignants, than against the common enemy, who are wasting the land. If they had Saul's resolution, they would say, the Philistines are in the land, let them alone, we will reckon with them at another time; we will now go against the common enemy.

They have also the second objection, the malignants are more dangerous enemies than the sectaries. I shall not now compare them to equal distance, and abstract from the present danger: but I shall compare them to the present posture of affairs. I am sure the sectaries having power in their hands, and a great part of the land in their possession, are far more dangerous than malignants, who have no power for the present: and therefore, the resolution should be, the sectaries have invaded the land, and are destroying it, let us go against them.

3. The third observation weigheth much with many. The malignants, being employed to fight for their country, may get such power in their hands as may hurt the cause. For answer: 1. The resolution given the query of the estates provideth against that, for therein is a desire that no such power should be put in their hand. 2. This fear goeth upon a supposition, that they do not repent their former course. This is an uncharitable judgment. We are bound to be more charitable of men professing repentance, for with such we have to do only. And, to speak a word by the way to you who have been in a malignant course. Little good is expected from you, I pray you be honest, and disappoint them. I wish you true repentance, which will both disappoint them, and be profitable to yourselves. 3. I desire it may be considered, whether or not, fear of a danger to come from men, if they prevail against the common enemy, being only clothed with a capacity to fight for their country, be an argument against rising to oppose a seen and certain danger, coming from an enemy, clothed with power, and still prevailing. I conceive, it ought to be far from any, to hinder men to defend their country in such a case. I confess, indeed, the cause which we maintain hath met with many enemies, who have been against it, which requireth much tenderness; therefore men are to be admitted to trust, with such exceptions as may keep them out who are still enemies to the cause of God, have not professed repentance, renounced their former courses, and declared themselves for cause and covenant. I doubt not, but it shall be found, that the admitting such to fight in our case as it standeth, is agreeable to the word of God, and is not against the former public resolutions of kirk and state.

The second sort of persons we are to meet with, are such as act for the enemy, against the kingdom. If they be cursed who will not come out to help the Lord against the mighty; what a curse shall be upon them, who help the mighty against the Lord, as they do who act for the enemy? Three ways is the enemy helped against the cause and people of God.

1. By keeping correspondence with them, and giving them intelligence; there is nothing done against kirk or state, but they have intelligence of it. A baser way hath never been used in any nation. Your counsels and purposes are made known to them. If there be any such here (as I fear they be), let them take this to them, they are of these who help the mighty against the Lord, and the curse shall stick to them.

2. By strengthening the enemies' hands with questions, debates and determinations, in papers tending to the justifying of their unjust invasion. Whatever have been men's intentions in taking that way, yet the thing done by them, hath tended to the advantage of the enemy, and hath divided these who should have been joined in the cause, to the great weakening of the power of the kingdom, and this, interpretatively, is to act for the mighty against the Lord.

3. By gross compliance with the enemy, and going into them, doing all the evil offices they can, against their native kingdom. If Meroz was cursed for not helping, shall not these perfidious covenant-breakers and treacherous dealers against a distressed land be much more accursed, for helping and assisting a destroying enemy, so far as lieth in their power? These words may be truly applied to them who are helping strangers, enemies to God, His kirk, and religion, "Both he that helpeth, shall fall; and he that is holpen shall fall down, and they all shall fall together."

III. The third particular about this covenant remains 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 temptations 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 difficult work, and needed more than ordinary understanding. A king hath also 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, prayed fervently and prevailed. Jehoshaphat was invaded by a mighty enemy, He prayed and did prevail. Hezekiah prayed against Sennacherib's huge army and prevailed. Sir, you have many difficulties and oppositions to meet; acquaint yourself 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. Take hours, and set them apart for that exercise: men being once acquainted with your way, will not dare to divert you. Prayer to God will make your affairs easy all the day. I read of a king, of whom his courtiers said, "He spoke oftener with God, than with men." If you be frequent in prayer, you may expect the blessing of the Most High upon yourself, and upon your government.

2. A king must be careful of the kingdom which he hath sworn to maintain. We have had many of too private a spirit, by whom self-interest hath been preferred to the public; it becometh a king well to be of a public spirit, to care more for the public than his own interest. Senates and states have had mottoes written over the doors of their meeting-places. Over the senate house of Rome was written, Ne quid respublica detrimenti capiat. I shall wish this may be written over your assembly-houses; but there is another which I would have written with it, Ne quid ecclesia detrimenti capiat. Be careful of both; let neither kirk nor state suffer hurt; let them go together. The best way for the standing of a kingdom is a well constitute kirk. They deceive kings who make them believe that the government of the kirk—I mean presbyterial government—cannot suit with monarchy. They suit well, it being the ordinance of Christ, rendering unto God what is God's, and unto Caesar what is Caesar's.

3. Kings who have a tender care of the kirk are called nursing fathers. You should be careful that the gospel may have a free passage through the kingdom; and that the government of the kirk may be preserved entire according to your solemn engagement. The kirk hath met with many enemies, as papists, prelates, malignants, which I pass as known enemies: but there are two sorts more, who at this time should be carefully looked on. 1. Sectaries, great enemies to the kirk, and to all the ordinances of Christ, and more particularly to presbyterial government, which they have, and would have, altogether destroyed. A king should set himself against these, because they are enemies, as well to the king as to the kirk, and strive to make both fall together. 2. Erastians, more dangerous snares to kings than sectaries; because kings can look well enough to these, who are against themselves, and their power, as sectaries, who will have no king. But erastians give more power to kings than they should have, and are great enemies to presbyterial government; for they would make kings believe that there is no government but the civil, and derived from thence, which is a great wrong to the Son of God, who hath the government of the kirk distinct from the civil, yet no ways prejudicial to it, being spiritual, and of another nature. Christ did put the magistrate out of suspicion, that His kingdom was not prejudicial to civil government, affirming, "My kingdom is not of this world." This government, Christ hath not committed to kings, but to the office-bearers of His house, who, in regard of civil subjection, are under the civil power as well as others; but, in their spiritual administration, they are under Christ, who hath not given unto any king upon earth the dispensation of spiritual things to His people.

Sir, you are in covenant with God and His people, and are obliged to maintain presbyterial government, as well against erastians as sectaries. I know this erastian humour aboundeth at court. It may be, some endeavour to make you encroach upon that for which God hath punished your predecessors. Be who he will that meddleth with this government to overturn it, it shall be as heavy to him as the burthensome stone to the enemies of the kirk. "They are cut in pieces, who burden themselves with it." 3. A king in covenant with the people of God, should make much of these who are in covenant with him, having in high estimation the faithful ministers of Christ, and the godly people of the land. It is rare to find kings lovers of faithful ministers and pious people. It hath been the fault of our own kings to persecute the godly. 1. Let the king love the servants of Christ, who speak the truth. Evil kings are branded with this, that they contemned the prophets. When Amaziah had taken the gods of Seir, and set them up for his gods, a prophet came to him and reproved him; unto whom the king said, "Who made thee of the king's council? Forbear, lest thou be smitten." This contempt of the prophet's warning is a forerunner of following destruction. Be a careful hearer of God's word; take with reproof; esteem of it, as David did, "It shall be an excellent oil, which shall not break my head." To make much of the faithful servants of Christ, will be an evidence of reality. 2. Let the king esteem well of godly professors. Let piety be in account. It is a fault very common, that pious men, because of their conscientious and strict walking, are hated by the profane, who love to live loosely: it is usual with profane men to labour to bring kings to a distaste of the godly; especially when men who have professed piety have become scandalous, whereupon they are ready to judge all pious men to be like them; and take occasion to speak evil of piety. I fear at this time, when men who have been commended for piety, have fallen foully and betrayed their trust, that men will take advantage to speak against the godly of the land; beware of this, for it is Satan's policy to put piety out of request: let not this move any; fall who will, piety is still the same, and pious men will make conscience both of their ways and trust; remember, they are precious in God's eyes who will not suffer men to despise them, without their reward. Sir, let not your heart be from the godly in the land, whatever hath fallen out at this time: I dare affirm, there are very many really godly men who, by their prayers, are supporting your throne.

4. A king should be careful whom he putteth in places of trust, as a main thing for the good of the kingdom. It is a maxim, that trust should not be put in their hands who have oppressed the people, or have betrayed their trust. There is a passage in a story meet for this purpose: one Septimus Arabinus, a man famous, or rather infamous, for oppression, was put out of the Senate, but re-admitted about this time; Alexander Severus being chosen to the empire, the Senators did entertain him with public salutations and congratulations. Severus, espying Arabinus amongst the senators, cried out, O numina! Arabinus non solum vivit, sed in senatum venit. Ah! Arabinus not only liveth, but he is in the senate. Out of just indignation, he could not endure to see him. As all are not meet for places of trust in judicatures, so all are not meet for places of trust in armies. Men should be chosen who are godly, and able for the charge.

But there are some who are not meet for trust. 1. They who are godly, but have no skill or ability for the places. A man may be a truly godly man who is not fit for such place; and no wrong is done to him nor to godliness, when the place is denied to him. I wonder how a godly man can take upon him a place, whereof he hath no skill. 2. They who have neither skill nor courage, are very unmeet; for, if it be a place of never so great moment, faint-heartedness will make them quit it. 3. They who are both skilful and stout, yet are not honest, but perfidious and treacherous, should have no trust at all. Of all these we have sad experience, experience which should not move you to make choice of profane and godless men, by whom a blessing is not to be expected, but it should move you to be wary in your choice; I am confident such may be had, who will be faithful for religion, king and kingdom.

5. There hath been much debate about the exercise of the king's power; yet he is put in the exercise of his power, and this day put in a better capacity to exercise it by his coronation. Many are afraid that the exercise of his power shall prove dangerous to the cause, and indeed I confess there is ground of fear, when we consider how this power hath been abused by former kings: therefore, Sir, make good use of this power, and see that you rather keep within bounds, than exceed in the exercise of it. I may very well give such a counsel as an old counsellor gave to a king of France; he, having spent many years at court, desired to retire into the country for enjoying privacy fit for his age; and, having obtained leave, the king his master required him to sit down, and write some advice of government, to leave behind him, which he out of modesty declined: the king would not be denied, but left with him pen and ink and a sheet of paper; he, being alone, after some thoughts, wrote with fair and legible characters in the head of the sheet, modus; in the middle of the sheet, modus; and in the foot of the sheet, modus; and wrote no more in all the paper, which he wrapped up and delivered to the king; meaning that the best counsel he could give him, was, that he should keep temper in all things. Nothing more fit for a young king than to keep temper in all things. Take this counsel, Sir, and be moderate in the use of your power. The best way to keep power, is moderation in the use of it.

6. The king hath many enemies, even such as are enemies to his family and to all kingly government; and are now in the bowels of this kingdom, wasting and destroying; bestir yourself, according to vows and oaths that are upon you, to be active for the relief of Christ's kingdom, borne down by them, in all the three kingdoms; and for the relief of this kingdom grievously oppressed by them. We shall earnestly desire that God would put that spirit upon our king, now entered upon public government, which He hath put upon the deliverers of His people from their cruel oppressors.

In speaking of the king's behaviour to enemies, one thing I cannot pass. There is much spoken of a treaty with this enemy: I am not of the judgment of some, who distinguish a treaty before invasion and after invasion, and say, treatying is very lawful before invasion; because it is supposed that there is a little wrong done; but after invasion, when a kingdom is wronged and put to infinite losses, then they say a treaty is to be shunned; but in my judgment, a treaty may be lawful after invasion and wrongs sustained; the end of war is peace, neither should desire of revenge obstruct it, providing it be such a treaty and peace as is not prejudicial to religion, nor to the safety of the kingdom, nor to the undoubted right of the king, nor to the league and covenant, whereunto we are so solemnly engaged.

But, I must break off this treaty with a story related in Plutarch. The city of Athens was in a great strait, wherein they knew not what to do. Themistocles in this strait said he had something wherein to give his opinion, for the behoof of the state, but he thought it not fit to deliver himself publicly. Aristides, a man of great trust, is appointed to hear him privately, and to make an account as he thought meet. When Aristides came to make his report to the senate, he told them that Themistocles' advice was indeed profitable, but not honest, whereupon the people would not so much as hear it. There is much whispering of a treaty, they are not willing to speak publicly of it: hear them in private, and it may be the best advice shall be profitable, but not honest. If a treaty should be, let it be both profitable and honest, and no lover of peace will be against it.

7. Seeing the king is now upon the renewing of the covenants, it should be remembered that we enter into covenant, according to our profession therein, with reality, sincerity, and constancy, which are the qualifications of good covenanters. Many doubt of your reality in the covenant, let your sincerity and reality be evidenced by your stedfastness and constancy; for many have begun well, but have not been constant. In the sacred history of kings, we find a note upon kings according to their carriages: one of three sentences is written upon them. 1. Some kings have this written on them, "He did evil in the sight of the Lord." They neither begin well, nor end well; such an one was Ahaz, king of Judah, and divers others in that history. 2. Others have this written on them, "He did that which was right in the sight of the Lord, but not with a perfect heart." Such an one was Amaziah king of Judah. He was neither sincere nor constant: when God blessed him with victory against the Edomites, he fell foully from the true worship of God, and set up the gods of Edom. 3. A third sentence is written upon the godly kings of Judah, "He did right in the sight of the Lord, with a perfect heart." As Asa, Hezekiah, Jehoshaphat, and Josiah, they were both sincere and constant. Let us neither have the first nor the second, but the third written upon our king, "He did right in the sight of the Lord, with a perfect heart." Begin well, and continue constant.

Before I close, I shall seek leave to lay before our young king, two examples to beware of, and one to follow. The two warning examples, one of them is in the text, another in our own history.

The first example is of Joash. He began well, and went on in a godly reformation all the days of Jehoiada; but, it is observed, "That after the days of Jehoiada, the princes of Judah came, and did obeisance to the king, and he hearkened unto them." It appeareth, they had been lying in wait till the death of Jehoiada; and took the opportunity to destroy the true worship of God, and set up false worship, flattering the king for that effect: for it is said, "They left the house of the Lord, and served groves and idols;" and were so far from being reclaimed by the prophet of the Lord that was sent unto them, that they conspired against Zechariah, the son of Jehoiada, who reproved them mildly for their idolatry, and stoned him with stones, and slew him at the king's commandment. And it is said, "Joash remembered not the kindness that Jehoiada 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 obeisance, and persuade you to destroy all that hath been done in the work of God, these divers years. Beware of it; let no allurement or persuasion prevail with you, to fall from that which this day you bind yourself to maintain.

Another example I give you, yet in recent memory, of your grandfather, king James. He fell, to be 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 his people entered into 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 than England: for they retained many popish ceremonies: yea better reformed than 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 remembered 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 formerly he had given large testimony. In a word, he laid the foundation whereupon his son, our late king, did build much mischief to religion, all the days of his life. Sir, I lay this example before you the rather because it is so near you, that the guiltiness 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 men's kindness 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 apostasy 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 these that went before you.

I have set up these two examples before you, as beacons to warn you to keep off such dangerous courses, and shall add one for imitation, which, if followed, may happily bring with it the blessing of that godly man's adherence to God. The example is of Hezekiah, who did that "which was right in the sight of the Lord." 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 "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 upon this day's work, be glory and praise for ever. Amen.



CHARLES II. TAKING THE COVENANTS.

Sermon being ended, prayer was made for a blessing upon the doctrine delivered. The king began to renew the covenants. First the National Covenant and 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, commissioners of the General Assembly, desired to be present, standing before the pulpit) he administered the oath unto the king, who, kneeling and lifting up his right hand, did swear in the words following.

"I Charles, king of Great Britain, France and Ireland, do assure and declare, by my 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 oblige myself to prosecute the ends thereof in my station and calling; and that I for myself and successors, shall consent and agree to all acts of parliament enjoining the national covenant and the solemn league and covenant, and fully establishing presbyterial government, the directory for worship, confession of faith, and catechisms, in the kingdom of Scotland, as they are approven by the General Assemblies of this Kirk, and Parliament of this kingdom; and that I shall give my royal assent, to acts and ordinances of parliament passed, or to be passed, enjoining the same in my other dominions: and that I shall observe these in my own practice and family, and shall never make opposition to any of these, or endeavour any change thereof."[16]

After the king had thus solemnly sworn the National Covenant, the League and Covenant, and the King's Oath, subjoined unto both, being drawn up in a fair parchment; the king did subscribe the same, in presence of all.

Thereafter the king ascended the stage, and sitteth down in the chair of state. Then the lords, great constable, and marshal, went to the four corners of the stage, with the lion going before them; who spoke to the people these words, "Sirs, I do present unto you the king CHARLES, the rightful and undoubted heir of the crown, and dignity of this realm: this day is by the parliament of this kingdom appointed for his coronation; and are you not willing to have him for your king, and become subject to his commandments?"

In which action, the king's majesty stood up, showing himself to the people, in each corner; and the people expressed their willingness, by cheerful acclamations in these words, "God save the king, CHARLES the Second."

Thereafter the king's majesty, supported by the constable and marshal, 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 is contained in the eighth act of the first parliament of king James, being read by the lion, the tenor whereof followeth:

"Because that the increase of virtue, and suppressing of idolatry, craveth, that the prince and the people be of one perfect religion; which of God's mercy is now presently professed within this realm: therefore it is statuted and ordained, by our sovereign 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 reign, and bear rule over this realm, at the time of their coronation, and receipt of their princely authority, make their faithful promise, in the presence of the eternal God; that, enduring the whole course of their lives, they shall serve the same eternal God to the uttermost of their power, according as He hath required in His most holy Word, revealed and contained in the New and Old Testaments; and, according to the same words, 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 laws and constitutions received in this realm, no ways repugnant to the said Word of the eternal 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 rights and rents, with all just privileges of the crown of Scotland, to preserve and keep inviolated: neither shall they transfer, nor alienate the same. They shall forbid and repress, in all estates and degrees, rife oppression, and all kind of wrong: in all judgments they shall command and procure that justice and equity be keeped to all creatures, without exception, as the Lord and Father of Mercies, be merciful unto them: and out of their lands and empire they shall be careful to root all heretics, and enemies to the true worship of God, that shall be convict by the true kirk of God, of the foresaid 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 light hand, swore in these words, "By the Eternal and Almighty God, who liveth and reigneth for ever, I shall observe and keep all that is contained in this Oath."

This done, the king's majesty sat down in his chair and reposeth himself a little.

Then the king riseth from his chair, and is disrobed by the lord great chamberlain, of the princely robe wherewith he entered 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, supported as formerly; the sword was brought by Sir William Cockburn of Langtown, gentleman usher from the table, and delivered to lion king of arms; who giveth it to the lord great constable, who putteth the same in the king's 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 kingdom, 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 Marshall.

Thereafter, Archibald, Marquiss 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 king's 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 Marquiss put the crown on the king's head.

Which done, the lion king of arms, the great constable standing by him, causeth an herald to call the whole noblemen, one by one, according to their ranks, who, coming before the king, kneeling, and with their hand touching the crown on the king's head, swore these words, "By the Eternal and Almighty God, who liveth and reigneth for ever; I shall support thee to my uttermost." And when they had done, then all the nobility held up their hands and "swore to be loyal and true subjects, and faithful to the crown."

The earl Marshall, with the lion, going to the four corners of the stage, the lion 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 die with you against all manner of folks whatsoever, in your service, according to the National Covenant, and Solemn League and Covenant."

Then did the earls and viscounts put on their crowns, and the lion 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 king's 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 Lindsay, took the sceptre, and put it in the king's right hand, saying, "Sir, receive this sceptre, the sign of royal power of the kingdom, that you may govern yourself 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, Marquiss 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 new 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 difficult time, I shall therefore put you in mind of a scriptural expression of a throne. "It is said, Solomon sat 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 your throne to be His throne, I desire you may have some thoughts of this expression.

1. "It is the Lord's throne. Remember you have a King above you, the King of kings, and Lord of lords, who commandeth thrones. He setteth kings on 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 upon this throne. Kiss 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 Lord's throne, and your people the Lord's people: let not your heart be lifted up above your brethren. 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 upon the mown grass.

3. "Your throne is the Lord's throne. Beware of making His throne a throne of iniquity: there is such a throne, which frameth mischief by a law; God will not own such a throne, it hath no fellowship with Him. Sir, there is too much iniquity upon the throne by your predecessors, who framed mischief by a law, such laws as have been destructive to religion, and grievous to the Lord's people; you are on the throne, and have the sceptre, beware of touching mischievous laws therewith: but, as the throne is the Lord's throne, let the laws be the Lord's laws, agreeable to His word, such as are terrible to evil-doers, and comfortable to the godly, and a relief to the poor and oppressed in the land.

4. "The Lord's throne putteth you in mind whom you should have about the throne. Wicked counsellors are not for a king upon the Lord's throne; Solomon knew this, who said, 'Take away the wicked from before the king, and his throne shall be established in righteousness:' and 'A king upon the throne scattereth away all evil with his eyes.'

5. "The Lord's throne putteth you in mind, that the judgment on the throne should be the Lord's. Take the exhortation, 'Hear the word of the Lord, O king of Judah, that sittest upon the throne, thou and thy servants and thy people, execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressors, and do no wrong, do no violence to the stranger, the fatherless nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter by the gates of this house kings sitting upon the throne of David. But, if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation.' And 'I will prepare destroyers against thee.'

"Sir, destroyers are prepared for the injustice of the throne. I entreat you to execute righteous judgment, if ye do it not, your house will be a desolation; but, if ye do that which is right, God shall remove the destroyers: and you shall be established on your throne; and there shall yet be dignity in your house, for your servants, and for your people.

"Lastly, If your throne be the throne of the Lord, take a word of encouragement against throne adversaries. Your enemies are the enemies of the Lord's throne: make your peace with God in Christ, and the Lord shall scatter your enemies from the throne; and He shall magnify you yet in the sight of these nations, and make the misled people submit themselves willingly to your government.

"Sir, If you use well the Lord's throne on which you are set, then the two words in the place cited, spoken of Solomon sitting on the throne of the Lord, 'He prospered and all Israel obeyed him,' shall belong unto you; your people shall obey you in the Lord, and you shall prosper in the sight of the nations round about."

Then the lord chancellor went to the four corners of the stage, the lion king of arms going before him, and proclaimed his majesty's free pardon to all breakers of penal statutes, and made offer thereof: whereupon the people cried, "God save the king."

Then the king, supported by the great constable and marshall, and accompanied with the chancellor, arose from the throne, and went out at a door prepared for the purpose, to a stage; and sheweth himself to the people without, who clapped their hands, and cried with a loud voice a long time, "God save the king."

Then, the king returning, and sitting down upon the throne, delivered the sceptre to the Earl of Crawford and Lindsay, to be carried before him: thereafter the lion king of arms rehearsed the royal line of the kings upward to Fergus the First.

Then the lion called the lords one by one who, kneeling and holding their hands betwixt the king's hands, did swear these words, "By the Eternal and Almighty God, who liveth and reigneth for ever, I do become your liege man, and truth and faith shall bear unto you, and live and die with you, against all manner of folks whatsoever in your service, according to the National Covenant and Solemn League and Covenant."

And every one of them kissed the king's left cheek.

When these solemnities were ended, the minister, standing before the king on his throne, pronounced this blessing:

"The Lord bless thee, and save thee; the Lord hear thee in the day of trouble; the name of the God of Jacob defend thee; the Lord send thee help from the sanctuary and strengthen thee out of Zion. Amen."

After the blessing was pronounced, the minister went to the pulpit and had the following exhortation, the king sitting still upon the throne.

Ye have this day a king crowned, and entered into covenant with God and His people; look, both king and people, that ye keep this covenant; and beware of the breach of it. That ye may be the more careful to keep it, I will lay a few things before you.

I remember when the Solemn League and Covenant was entered into by both nations. The commissioners from England being present in the East kirk of Edinburgh, a passage was cited out of Nehemiah, which I shall now again cite. Nehemiah requireth an oath of the nobles and people, to restore the mortgaged lands, which they promise to do; after the oath was tendered, he did shake his lap, and said, "So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out and emptied. And all the congregation said, Amen."

Since that time, many of those who were in the covenant, are shaken out of it; yea, they have shaken off the covenant, and laid it aside. It is true, they are prospering this day, and think that they prosper, by laying aside the covenant; but they will be deceived. That word spoken then shall not fall to the ground; God shall shake them out of their possession, and empty them for their perfidious breach of the covenant.

The same I say to king and nobles, and all that are in covenant; if you break that covenant, being so solemnly sworn, all these who have touched your crown, and sworn to support it, shall not be able to hold it on; but God will shake it off, and turn you from the throne: and ye noblemen, who are assistant to the putting on of the crown, and setting the king upon the throne, if ye shall either assist, or advise the king to break the covenant, and overturn the work of God, He shall shake you out of your possessions, and empty you of all your glory.