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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.
SERMON Preached At Scone, Jan. First 1651. At the CORONATION of CHARLES the SECOND, King of Scotland, England, France, and Ireland, By Master ROBERT DOUGLAS, Minister of Edinburgh, Moderator of the Commission of the General Assembly. 2. KING. 11. vers. 12. 17.
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And hee brought foorth the Kinges sonne, and put the Crowne vpon him, and gave him the Testimonie,
And he brought forth the Kings son, and put the Crown upon him, and gave him the Testimony,
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and they made him King, & anointed him, & they clapt their hands, & said, God save the King.
and they made him King, & anointed him, & they clapped their hands, & said, God save the King.
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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.
And Jehoiada made a Covenant between the Lord and the King, and the people, that they should be the lords people, between the King also and the people.
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IN this TEXT of SCRIPTURE, you have the solemne enthroning of Ioash a young King,
IN this TEXT of SCRIPTURE, you have the solemn enthroning of Joash a young King,
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and that in a very troublesome tyme, for Athaliah the mother of Ahaziah had cruelly murthered the Royall seed,
and that in a very troublesome time, for Athaliah the mother of Ahaziah had cruelly murdered the Royal seed,
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and usurped the Kingdome by the space of sixe yeares.
and usurped the Kingdom by the Molle of sixe Years.
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Only this young Prince was preserved by J•h•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.
Only this young Prince was preserved by J•h•sheba the sister of Ahaziah, and wife to Jehoiada the high Priest, being hid with her in the house of the LORD all that time.
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Good Interpreters doe conjecture, though Joash bee called the sonne of Ahaziah, that hee was not his sonne by nature,
Good Interpreters do conjecture, though Joash be called the son of Ahaziah, that he was not his son by nature,
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but by succession to the Crowne.
but by succession to the Crown.
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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;
They say, that the raze of Solomon ceased Here, and the Kingdom Come to the posterity of Nathan the son of David. Because 2. Chronicles 22. 9. It is said, The house of Ahaziah had no power to keep the Kingdom, which they conceive to be for the want of children in that house;
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And because of the absurditie and unnaturallnesse of the fact. That Athaliah the Grand-mother should have cut off her sonnes children.
And Because of the absurdity and unnaturallnesse of the fact. That Athaliah the Grandmother should have Cut off her Sons children.
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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.
I shall not stand upon the matter, Only I may say, if they were Ahaziah his own children it was a most unnatural and cruel fact for Athaliah to Cut off her own posterity.
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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,
For the usurpation, there might have been two motives. 1. It seems that when Ahaziah went to battle, Athaliah was left to govern the Kingdom,
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and her sonne Ahaziah being slaine before his returne, shee thought the governement sweet, and could not part with it;
and her son Ahaziah being slain before his return, she Thought the government sweet, and could not part with it;
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And because the Royall seed stood in her way, shee cruellie destroyed them, that shee might reigne with the greater freedome. 2. Shee was earnest to set up a false worship,
And Because the Royal seed stood in her Way, she cruelly destroyed them, that she might Reign with the greater freedom. 2. Shee was earnest to Set up a false worship,
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even the worship of Baal; which shee thought could not bee so well done, as by cutting off the Royall race,
even the worship of Baal; which she Thought could not be so well done, as by cutting off the Royal raze,
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and getting the sole power in her hand, that shee might doe what shee pleased. The businesse you are about this day, is not unlyke.
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.
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You are to invest a young King in the Throne, in a verie troublesome tyme;
You Are to invest a young King in the Throne, in a very troublesome time;
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and wicked men have risen up, and usurped the Kingdome, & put to death the late king most unnaturallie.
and wicked men have risen up, and usurped the Kingdom, & put to death the late King most unnaturally.
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The lyke motives seeme to have prevayled with them. 1. These men by falsehood and dissimulation have gotten power in their hands, which to them is so sweet, that they are unwilling to parte with it;
The like motives seem to have prevailed with them. 1. These men by falsehood and dissimulation have got power in their hands, which to them is so sweet, that they Are unwilling to part with it;
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And because the King and his seed stood in their way, they have made away the King,
And Because the King and his seed stood in their Way, they have made away the King,
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and disinherited his children, that the sole power might bee in their hand. 2. They have a number of damnable errours,
and disinherited his children, that the sole power might be in their hand. 2. They have a number of damnable errors,
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and a false worship to set up, and intend to take away the Ordinances of CHRIST, and Gogovernement of His Kirk.
and a false worship to Set up, and intend to take away the Ordinances of CHRIST, and Gogovernement of His Kirk.
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All this cannot bee done, unlesse they have the sole power in their hand, and this they cannot have, till the King and his posteritie bee cut off.
All this cannot be done, unless they have the sole power in their hand, and this they cannot have, till the King and his posterity be Cut off.
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But I leave this, and come to the present solemnitie.
But I leave this, and come to the present solemnity.
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There is a Prince to bee inthroned, good Jehojada will have the Crowne put upon his head.
There is a Prince to be Enthroned, good Jehoiada will have the Crown put upon his head.
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It may bee questioned, Why they went about this Coronation in a tyme of so great hazard,
It may be questioned, Why they went about this Coronation in a time of so great hazard,
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when Athaliah had reigned six yeares? Had it not been better to have defate Athaliah, and then to have crowned the King? Two reasons may bee rendered why they delay not the Coronation. 1. To crowne the King, was a duetie they were bound to.
when Athaliah had reigned six Years? Had it not been better to have defate Athaliah, and then to have crowned the King? Two Reasons may be rendered why they Delay not the Coronation. 1. To crown the King, was a duty they were bound to.
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Hazard should not make men leave their duetie.
Hazard should not make men leave their duty.
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They did their duetie, and left the successe to GOD. 2. They crowned the young King, to endeare the peoples affections to their own native Prince,
They did their duty, and left the success to GOD. 2. They crowned the young King, to endear the peoples affections to their own native Prince,
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and to alienate their heartes from her that had usurped the kingdome.
and to alienate their hearts from her that had usurped the Kingdom.
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If they had delayed, the king being knowne to bee preserved, it might have brought on, not onlie compliance with her,
If they had delayed, the King being known to be preserved, it might have brought on, not only compliance with her,
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but also subjection to her governement, by resting in it, and being content to lay asyde the righteous heire of the Crowne.
but also subjection to her government, by resting in it, and being content to lay aside the righteous heir of the Crown.
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The same is observed in our case, and manie wonder that you should crowne the king in a dangerous tyme,
The same is observed in our case, and many wonder that you should crown the King in a dangerous time,
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when the usurpers have such power in the Land. The same reasons may serve to answer for your doing. 1. It is our necessarie duetie to crowne the king upon all hazards,
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,
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and to leave the successe to GOD. 2. It appeareth now, it hath been too long delayed.
and to leave the success to GOD. 2. It appears now, it hath been too long delayed.
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Delay is dangerous, because of the compliance of some, and treacherie of others.
delay is dangerous, Because of the compliance of Some, and treachery of Others.
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If it shall bee delayed longer, it is to bee feared that the most part shall sit downe under the shadow of the Bramble, the destroying usurpers.
If it shall be delayed longer, it is to be feared that the most part shall fit down under the shadow of the Bramble, the destroying usurpers.
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I come to the particular handling of the present Text, and to speake from it to the present tyme.
I come to the particular handling of the present Text, and to speak from it to the present time.
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I have read the 12. and 17. vers. Because of these two which meet together, The crowning of a King, and his renewing the Covenant.
I have read the 12. and 17. vers. Because of these two which meet together, The crowning of a King, and his renewing the Covenant.
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Amongst manie particulars which may bee handled from the Text, I shall confyne my selfe to these fyve. 1. The Crowne, Hee put the Crowne vpon his head.
among many particulars which may be handled from the Text, I shall confyne my self to these fyve. 1. The Crown, He put the Crown upon his head.
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2. The Testimonie, Hee gave him the Testimonie.
2. The Testimony, He gave him the Testimony.
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3. The anoynting, They anoynted him. These three are in the 12. vers. As for that which is spoken of the peoples joy, wee shall give it a touch when wee come to the peoples duetie. 4. The Covenant between GOD,
3. The anointing, They anointed him. These three Are in the 12. vers. As for that which is spoken of the peoples joy, we shall give it a touch when we come to the peoples duty. 4. The Covenant between GOD,
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and the king & the people. Jehojada made a Covenant between GOD and the King, and the people;
and the King & the people. Jehoiada made a Covenant between GOD and the King, and the people;
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that they should bee the LORDS People. 5. The Covenant between the king, and the people;that they should be the LORDS People. 5. The Covenant between the King, and the people;
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Between the King also and the people, both in the 17. vers. First, The Crowne is put upon his head.Between the King also and the people, both in the 17. vers. First, The Crown is put upon his head.
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A Crowne is the most excellent Badge of Royall Majestie.
A Crown is the most excellent Badge of Royal Majesty.
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To discourse on Crownes in a state way, I shall leave unto States-men, and lay onlie these three before you of the Crowne.
To discourse on Crowns in a state Way, I shall leave unto Statesmen, and lay only these three before you of the Crown.
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1. In putting on of the Crowne, it would bee well fastened. For Kinges Crownes are often tymes tottering;
1. In putting on of the Crown, it would be well fastened. For Kings Crowns Are often times tottering;
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and this is a tyme wherein they totter.
and this is a time wherein they totter.
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There are two thinges that make Kinges Crownes to totter, Great Sinnes, and Great Commotions and Troubles, take heed of both.
There Are two things that make Kings Crowns to totter, Great Sins, and Great Commotions and Troubles, take heed of both.
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1. There are manie sinnes upon our king, and his familie. Sinne will make the surest crown, that ever men set on, to totter.
1. There Are many Sins upon our King, and his family. Sin will make the Surest crown, that ever men Set on, to totter.
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The Sinnes of former kinges, have made this a tottering Crowne.
The Sins of former Kings, have made this a tottering Crown.
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I shall not insist here, seing there hath been a solemn day of Humiliation through the Land, on Thursday last,
I shall not insist Here, sing there hath been a solemn day of Humiliation through the Land, on Thursday last,
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for the sinnes of the Royall Familie. I wish the LORD may blesse it;
for the Sins of the Royal Family. I wish the LORD may bless it;
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and desyre the king to bee truelie humbled for his owne sinnes, and the sinnes of his Fathers house, which have been great.
and desire the King to be truly humbled for his own Sins, and the Sins of his Father's house, which have been great.
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Beware of putting on these sinnes with the Crowne;
Beware of putting on these Sins with the Crown;
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For if you put them on, all the well-wishers to a king in the three kingdomes, will not bee able to hold on the Crown,
For if you put them on, all the wellwishers to a King in the three kingdoms, will not be able to hold on the Crown,
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and keepe it from tottering, yea, from falling.
and keep it from tottering, yea, from falling.
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LORD, take away the Controversie with the Royall Familie, that the Crowne may bee fastened sure upon the kinges head, without falling or tottering.
LORD, take away the Controversy with the Royal Family, that the Crown may be fastened sure upon the Kings head, without falling or tottering.
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2. Troubles and Commotions in a kingdome, make crowns to totter.
2. Troubles and Commotions in a Kingdom, make crowns to totter.
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A Crowne at the best, and in the moste calme tymes, is full of trouble, which if it were well weighed by men, there would not bee such hunting after Crownes.
A Crown At the best, and in the most Cam times, is full of trouble, which if it were well weighed by men, there would not be such hunting After Crowns.
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I read of a great man, who considering the trouble and care that accompanied a Crowne, sayd, Hee would not take it up at his foote,
I read of a great man, who considering the trouble and care that accompanied a Crown, said, He would not take it up At his foot,
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though hee might have it for taking.
though he might have it for taking.
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Now if a Crowne at the best bee so full of troubles, what shall one thinke of a Crowne at the worst,
Now if a Crown At the best bee so full of Troubles, what shall one think of a Crown At the worst,
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when there are so great commotions, wherein the Crowne is directlie aimed at? Surelie it must bee a tottering Crown at the least, especiallie when former sinnes have brought on these Troubles.
when there Are so great commotions, wherein the Crown is directly aimed At? Surely it must be a tottering Crown At the least, especially when former Sins have brought on these Troubles.
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As the remedie of the former is true Humiliation and turning unto GOD;
As the remedy of the former is true Humiliation and turning unto GOD;
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So the remedie of the latter, is Psal. 21. 3. (speaking of Davids Crowne) Thou settest a Crowne of pure golde vpon his head. GOD set on Davids Crowne;
So the remedy of the latter, is Psalm 21. 3. (speaking of Davids Crown) Thou settest a Crown of pure gold upon his head. GOD Set on Davids Crown;
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and therefore it was setled, not-with-standing of manie troubles. Men may set on crownes, and they may bee throwne off agayne:
and Therefore it was settled, notwithstanding of many Troubles. Men may Set on crowns, and they may be thrown off again:
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But when GOD setteth them on they will bee fast.
But when GOD sets them on they will be fast.
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Enemies have touched the Crowne of our king, and casten it off in the other kingdome,
Enemies have touched the Crown of our King, and casten it off in the other Kingdom,
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and have made it totter in this kingdome;
and have made it totter in this Kingdom;
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Both the king who is to bee crowned, and you who are to crowne him, should deale earnestlie with GOD, to set the crowne on the kinges head,
Both the King who is to be crowned, and you who Are to crown him, should deal earnestly with GOD, to Set the crown on the Kings head,
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and to keepe it on agaynst all the commotions of this cruell generation.
and to keep it on against all the commotions of this cruel generation.
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2. A king should esteeme more of the people hee reigneth over, then of his crowne.
2. A King should esteem more of the people he Reigneth over, then of his crown.
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Kings use to bee so taken up with their crownes, that they despyse their people.
Kings use to be so taken up with their crowns, that they despise their people.
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I would have a king following CHRIST, the king of his people, who sayeth of them, Is. 62. 3. Thou shalt bee a Crowne of glorie in the hand of the LORD,
I would have a King following CHRIST, the King of his people, who Saith of them, Is. 62. 3. Thou shalt be a Crown of glory in the hand of the LORD,
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and a Royall Diademe in the hand of thy GOD. CHRIST accounteth His people his Crowne and Diademe;and a Royal Diadem in the hand of thy GOD. CHRIST accounteth His people his Crown and Diadem;
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So should a king esteeme the people of the LORD, over whom hee ruleth, to bee his Crowne and Diademe.
So should a King esteem the people of the LORD, over whom he Ruleth, to be his Crown and Diadem.
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Take away the people, and a Crowne is but an emptie symbole.
Take away the people, and a Crown is but an empty symbol.
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3. A king when hee getteth his crowne on his head, should thinke at the best, it is but a fading crowne.
3. A King when he gets his crown on his head, should think At the best, it is but a fading crown.
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All the crownes of kinges, are but fading crownes;
All the crowns of Kings, Are but fading crowns;
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Therefore they should have an eye upon that Crowne of glorie that fadeth not away, 1. Pet. 5. 4. And upon a Kingdome that cannot bee shaken, Hebr. 12. 28. That crowne and kingdome belongeth not to kinges as kinges, but unto believers;
Therefore they should have an eye upon that Crown of glory that fades not away, 1. Pet. 5. 4. And upon a Kingdom that cannot be shaken, Hebrew 12. 28. That crown and Kingdom belongeth not to Kings as Kings, but unto believers;
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and a believing king hath this comfort, that when hee hath endured a whyle, and been tryed, hee shall receave the Crowne of Lyfe, which the LORD hath promised to them that love Him.
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.
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The second thing in this Solemnity, is the Testimonie, by this is meant the Law of GOD,
The second thing in this Solemnity, is the Testimony, by this is meant the Law of GOD,
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so called because it testifieth of the Mynde and Will of GOD.
so called Because it Testifieth of the Mind and Will of GOD.
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It was commanded Deut. 17. 18. 19. When the king shall sit upon the Throne of his kingdome, hee shall wryte him a copie of the Book of the Law,
It was commanded Deuteronomy 17. 18. 19. When the King shall fit upon the Throne of his Kingdom, he shall write him a copy of the Book of the Law,
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and it shall bee with him, that hee may reade therein all the dayes of his lyfe. and it shall be with him, that he may read therein all the days of his life.
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The king should have the TESTIMONIE for these three maine uses.
The King should have the TESTIMONIE for these three main uses.
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1. For his information in the wayes of GOD, Deut. 17. 19. This use of the kinges having the Book of the Law is expressed, that hee may lèarne to feare the LORD his GOD.
1. For his information in the ways of GOD, Deuteronomy 17. 19. This use of the Kings having the Book of the Law is expressed, that he may lèarne to Fear the LORD his GOD.
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The reading of other books may doe a king good for governement, but no book will teach him the way to salvation, but the Booke of 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.
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CHRIST biddeth Search the Scriptures, for in thom yee thinke to have aeternall lyfe, and they testifie of Mee, John 5. 39. Hee is a Blessed man who meditateth in the Law of the LORD day and night, Psal. 1. 1. 2. King DAVID was well acquainted here-with,
CHRIST bids Search the Scriptures, for in Tom ye think to have Eternal life, and they testify of Me, John 5. 39. He is a Blessed man who meditateth in the Law of the LORD day and night, Psalm 1. 1. 2. King DAVID was well acquainted herewith,
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as appeareth Ps. 119. Kinges should bee well exercised in Scripture:
as appears Ps. 119. Kings should be well exercised in Scripture:
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It is reported of Alphonsus king of Arragon, that hee did reade the BIBLE fourteene tymes, with glosses there-upon.
It is reported of Alphonsus King of Aragon, that he did read the BIBLE fourteene times, with Glosses thereupon.
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I recommend to the king, to take some houres for reading holie Scripture;
I recommend to the King, to take Some hours for reading holy Scripture;
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It will bee a good meane to make him acquaynt with GODS Mynd, and with CHRIST a Saviour.
It will be a good mean to make him acquaint with GOD'S Mind, and with CHRIST a Saviour.
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2. For his direction in governement, kinges reade bookes that they may learne to governe well, which I condemne not,
2. For his direction in government, Kings read books that they may Learn to govern well, which I condemn not,
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but all the bookes a king can reade, will not make him governe to please GOD, as this Booke.
but all the books a King can read, will not make him govern to please GOD, as this Book.
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I know nothing that is good in governement, but a king may learne it out of the Booke of GOD.
I know nothing that is good in government, but a King may Learn it out of the Book of GOD.
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For this cause IOSHUA is commanded IOS. 1. 8. That the Booke of the Law shall not depart out of his mouth;
For this cause IOSHUA is commanded IOS. 1. 8. That the Book of the Law shall not depart out of his Mouth;
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and hee is commanded to Doe according to all that is written there-in.
and he is commanded to Do according to all that is written therein.
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Hee should not onlie doe himselfe that which is written in it, but doe, and governe his people according to all that is written in it.
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.
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King DAVID knew this use of the Testimonie, who sayd, Psal. 119. 24. Thy Testimonies are my delight, and my Counsellours.
King DAVID knew this use of the Testimony, who said, Psalm 119. 24. Thy Testimonies Are my delight, and my Counsellors.
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The best Counsells that ever a king getteth, are in the Booke of GOD: Yea, the Testimonies are the best & surest Counsellours;
The best Counsels that ever a King gets, Are in the Book of GOD: Yea, the Testimonies Are the best & Surest Counsellors;
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Because although a kinges Counsellours bee never so wyse and trustie, yet they use not to bee so free with a king as they ought:
Because although a Kings Counsellors be never so wise and trusty, yet they use not to be so free with a King as they ought:
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But the Scriptures will tell kinges verie freelie both their sinne and their duetie. 3. For preservation and custodie.
But the Scriptures will tell Kings very freely both their sin and their duty. 3. For preservation and custody.
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The king is Custos vtriusque Tabulae, The keeper of both Tables.
The King is Custos vtriusque Tabulae, The keeper of both Tables.
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Not that hee should take upon him the power either to dispense the Word of GOD, or to dispense with it:
Not that he should take upon him the power either to dispense the Word of GOD, or to dispense with it:
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But that hee should preserve the Word of GOD, and true Religion according to the Word of GOD, pure, intier,
But that he should preserve the Word of GOD, and true Religion according to the Word of GOD, pure, intier,
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and uncorrupted, within his Dominions, and transmit them so to posteritie;
and uncorrupted, within his Dominions, and transmit them so to posterity;
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And also bee carefull to see his Subjectes observe both Tables, and to punish the transgressours of the same.
And also be careful to see his Subjects observe both Tables, and to Punish the transgressors of the same.
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The third thing in this Solemnitie is the anoynting of the king. The anoynting of kings was not absolutelie necessarie under the Old Testament;
The third thing in this Solemnity is the anointing of the King. The anointing of Kings was not absolutely necessary under the Old Testament;
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for wee reade not that all the kinges of IUDAH and ISRAEL were anoynted.
for we read not that all the Kings of IUDAH and ISRAEL were anointed.
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The HEBREWES observe that anoynting of kinges was used in three cases: 1. When the first of a Familie was made king,
The HEBREWS observe that anointing of Kings was used in three cases: 1. When the First of a Family was made King,
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as SAUL, DAVID. 2. When there was a question for the Crowne, as in the case of SOLOMON and ADONI•AH. 3. When there was an interruption of the lawfull succession by usurpation,
as SAUL, DAVID. 2. When there was a question for the Crown, as in the case of SOLOMON and ADONI•AH. 3. When there was an interruption of the lawful succession by usurpation,
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as in the case of IOASH there is an interruption by the usurpation of ATHALIAH; therefore hee is anoynted.
as in the case of IOASH there is an interruption by the usurpation of ATHALIAH; Therefore he is anointed.
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If this Observation holde, as it is probable, then it was not absolutelie necessarie under the OLD TESTAMENT;
If this Observation hold, as it is probable, then it was not absolutely necessary under the OLD TESTAMENT;
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and therefore farre lesse under the NEW.
and Therefore Far less under the NEW.
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Because it may bee sayd, That in our case there is an interruption by usurpation, Let it bee considered;
Because it may be said, That in our case there is an interruption by usurpation, Let it be considered;
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That the Anoynting under the OLD TESTAMENT was typicall.
That the Anointing under the OLD TESTAMENT was typical.
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Although all kinges were not types of CHRIST, yet the Anoynting of kinges, Priests and Prophets, was typicall of CHRIST, and His Offices:
Although all Kings were not types of CHRIST, yet the Anointing of Kings, Priests and prophets, was typical of CHRIST, and His Offices:
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But CHRIST being now come, all these Ceremonies ceasse. And therefore the Anoynting of kinges, ought not to bee used in the NEW TESTAMENT.
But CHRIST being now come, all these Ceremonies cease. And Therefore the Anointing of Kings, ought not to be used in the NEW TESTAMENT.
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If it bee sayd, Anoynting of kinges hath been in use amongst Christians, not onlie Papistes,
If it be said, Anointing of Kings hath been in use among Christians, not only Papists,
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but PROTESTANTS, as in the kingdome of ENGLAND, and our late king was anoynted withoyle.
but PROTESTANTS, as in the Kingdom of ENGLAND, and our late King was anointed withoyle.
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It may bee replyed, They who used it under the NEW TESTAMENT tooke it from the Jewes, without warrand.
It may be replied, They who used it under the NEW TESTAMENT took it from the Jews, without warrant.
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It was most in use with the Bishops of Rome, who to keepe Kinges and Emperoures subject to themselves, did sweare them to the Pope, when they were anoynted, (and yet the Jewish priests did never sweare kinges to themselves) As for ENGLAND,
It was most in use with the Bishops of Room, 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,
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although the Pope was casten off, yet the subjection of kings to Bishops was still retayned,
although the Pope was casten off, yet the subjection of Kings to Bishops was still retained,
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for they anoynted the king and sware him to the mayntenance of their praelaticall dignitie. They are here who were witnesses at the CORONATION of the late king.
for they anointed the King and sware him to the maintenance of their prelatical dignity. They Are Here who were Witnesses At the CORONATION of the late King.
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The Bishops behoved to performe that rite, and the king behoved to bee sworne to them.
The Bishops behooved to perform that rite, and the King behooved to be sworn to them.
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But now by the Blessing of GOD Poperie and Praelacie are removed. The Bishops as limmes of Antichrist, are put to the doore:
But now by the Blessing of GOD Popery and Prelacy Are removed. The Bishops as limbs of Antichrist, Are put to the door:
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Let the Anoynting of kinges with oyle goe to the doore with them, and let them never come in agayne.
Let the Anointing of Kings with oil go to the door with them, and let them never come in again.
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The anoynting with materiall oyle, maketh not a king the Anoynted of the LORD, for hee is so without it.
The anointing with material oil, makes not a King the Anointed of the LORD, for he is so without it.
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Hee is the ANOYNTED of the LORD, who by Divine Ordinance, and appoyntment is a King.
He is the ANOINTED of the LORD, who by Divine Ordinance, and appointment is a King.
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Is. 45. 1. GOD calleth CYRUS His anoynted, yet wee reade not that hee was anoynted with oyle.Is. 45. 1. GOD calls CYRUS His anointed, yet we read not that he was anointed with oil.
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Kinges are the Anoynted of the LORD, because by the Ordinance of the LORD, their authoritie is sacred and inviolable.
Kings Are the Anointed of the LORD, Because by the Ordinance of the LORD, their Authority is sacred and inviolable.
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It is enough for us to have the thing though wee want the Ceremonie, which being layd asyde, I will give some Observations of the thing.
It is enough for us to have the thing though we want the Ceremony, which being laid aside, I will give Some Observations of the thing.
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1. A King, being the LORDS anoynted, should bee thinking upon a better 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;
1. A King, being the LORDS anointed, should be thinking upon a better unction, even that Spiritual Unction, wherewith Believers Are anointed, which you have, 1. John 2. 27. The anointing ye have received of him Abideth in you;
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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.
And 2. Cor. 1. 21. He that hath anointed us, is GOD, who hath also sealed us This anointing is not proper to Kings, but Common to Believers. Few Kings Are so anointed.
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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.
A King should strive to be a good CHRISTIAN, and then a good KING: The anointing with GRACE, is better then the anointing with oil.
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It is of more worth for a king to bee the Anoynted of the LORD with GRACE,
It is of more worth for a King to be the Anointed of the LORD with GRACE,
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then to bee the greatest Monarch of the world, without it.
then to be the greatest Monarch of the world, without it.
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2. This anoynting may put a king in mynde of the guifts where-with kinges should bee endued,
2. This anointing may put a King in mind of the Gifts wherewith Kings should be endued,
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for discharge of their Royall Calling. For anoynting did signifie the guifts of Office.
for discharge of their Royal Calling. For anointing did signify the Gifts of Office.
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It is sayd of SAUL, when hee was anoynted king, 1. SAM. 10. 9. GOD gave him another heart;
It is said of SAUL, when he was anointed King, 1. SAM. 10. 9. GOD gave him Another heart;
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And CAP. 11. 6. The Spirit of GOD came vpon him, It is meant, of a heart for his Calling,
And CAP. 11. 6. The Spirit of GOD Come upon him, It is meant, of a heart for his Calling,
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and a spirit of abilitie for Government.
and a Spirit of ability for Government.
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It should bee our desyre this day, That our king may have a spirit for his Calling;
It should be our desire this day, That our King may have a Spirit for his Calling;
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as the Spirit of Wisdome, Fortitude, Iustice, and other Princelie Enduements.
as the Spirit of Wisdom, Fortitude, justice, and other Princely Enduements.
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3. This anoynting may put Subjectes in mynde of the Sacre-dues of the authoritie of a king.
3. This anointing may put Subjects in mind of the Sacre-dues of the Authority of a King.
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Hee should bee respected, as the LORDS Anoynted. There are diverse sorts of persons, that are enemies to the authoritie of kinges;
He should be respected, as the LORDS Anointed. There Are diverse sorts of Persons, that Are enemies to the Authority of Kings;
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As 1. Anabaptists, who deny there should bee kinges in the NEW TESTAMENT.
As 1. Anabaptists, who deny there should be Kings in the NEW TESTAMENT.
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They will have no king, nor Civile Magistrate. 2. The late Photinians, who speake respectfullie of kinges, and Magistrates;
They will have no King, nor Civil Magistrate. 2. The late Photinians, who speak respectfully of Kings, and Magistrates;
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but they take away from them their power, and the exercise of it in the administation of justice.
but they take away from them their power, and the exercise of it in the administration of Justice.
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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.
3. These who rise against Kings in open Rebellion, as Absalom and Sheba, who said, What have we to do with David, the son of Iesse? To your Tents, Oh Israel.
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4. They who doe not rebell openlie, yet they despyse a king in their heart, lyke these sonnes of Beliall, 1. SAM. 10. last.
4. They who do not rebel openly, yet they despise a King in their heart, like these Sons of Belial, 1. SAM. 10. last.
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Who sayd of Saul after hee was anoynted king, Shall this man save vs? And they despysed him, and brought him no Presents.
Who said of Saul After he was anointed King, Shall this man save us? And they despised him, and brought him no Presents.
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All these meet in our presentage. 1. Anabaptistes who are agaynst the being of kinges, are verie ryfe.
All these meet in our presentage. 1. Anabaptists who Are against the being of Kings, Are very rife.
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You may fynd, to our great griefe, a great number of them in that Armie that hath injustlie invaded the Land;
You may find, to our great grief, a great number of them in that Army that hath injustlie invaded the Land;
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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;
who have trampled upon the Authority of Kings. 2. There Are also of the second sort, who Are secretly Photinians in this point, They allow of Kings in profession;
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but they are agaynst the exercyse of their power in the administration of Iustice. 3. A third sort are in open Rebellion,
but they Are against the exercise of their power in the administration of Justice 3. A third sort Are in open Rebellion,
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even all that generation, which are risen up not onlie agaynst the person of a king;
even all that generation, which Are risen up not only against the person of a King;
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but agaynst kinglie governement. 4. There is a fourth, who professe they acknowledge a king;
but against kingly government. 4. There is a fourth, who profess they acknowledge a King;
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but despyse him in their heart, saying, Shall this man save vs? I wish all had DAVIDS tendernesse, whose heart did smyte him,
but despise him in their heart, saying, Shall this man save us? I wish all had DAVIDS tenderness, whose heart did smite him,
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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,
when he did but Cut off the lap of SAUL'S Garment, That we may be Far from cutting off a lap of that just power and greatness, which GOD hath allowed to the King,
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and wee have bound our selves by COVENANT, not to diminish.
and we have bound our selves by COVENANT, not to diminish.
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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;
I have gone through the three particulars contained in the 12. vers. I come to the other two in the 17. vers. which appertain also to this days Work;
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For our king is not onlie to bee crowned; but to renew a COVENANT with GOD, and His People;
For our King is not only to be crowned; but to renew a COVENANT with GOD, and His People;
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and to make a COVENANT with the People.
and to make a COVENANT with the People.
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Answerable hereto there is a twofolde COVENANT in the wordes, One betweene GOD, and the king, & the people: GOD being the one partie;
Answerable hereto there is a twofold COVENANT in the words, One between GOD, and the King, & the people: GOD being the one party;
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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 King and the people the other. another between the King, and the people. The King being the one party; The people the other.
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The COVENANT with GOD, is the fourth particular propounded, to bee spoken of.
The COVENANT with GOD, is the fourth particular propounded, to be spoken of.
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The summe of this COVENANT, yee may fynd 2. King. 23. 3. in Iosiah his renewing the COVENANT, To walke after the LORD,
The sum of this COVENANT, ye may find 2. King. 23. 3. in Josiah his renewing the COVENANT, To walk After the LORD,
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and keepe His Commandementes and Testimonies, with all the heart, and to performe the wordes of the COVENANT. and keep His commandments and Testimonies, with all the heart, and to perform the words of the COVENANT.
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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,
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,
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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 to Abolah, 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;
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And because the king after a great Defection in that familie, is to renew the COVENANT, I shall mention some particulars from the LEAGƲE and COVENANT.
And Because the King After a great Defection in that family, is to renew the COVENANT, I shall mention Some particulars from the LEAGƲE and COVENANT.
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1. Wee are bound to maintaine the True Reformed Religion, in doctrine, Worship, Discipline, & Governement, established in this kingdome,
1. we Are bound to maintain the True Reformed Religion, in Doctrine, Worship, Discipline, & Government, established in this Kingdom,
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and to endevour the Reformation of Religion in the other two kingdomes, according to the Word of GOD,
and to endeavour the Reformation of Religion in the other two kingdoms, according to the Word of GOD,
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and the example of the best Reformed Kirkes.
and the Exampl of the best Reformed Kirkes.
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By this Article the king is obliedged, not onlie to maintaine Religion as it is established in SCOTLAND,
By this Article the King is obliged, not only to maintain Religion as it is established in SCOTLAND,
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but also to endeavour the Reformation of Religion in his other kingdomes.
but also to endeavour the Reformation of Religion in his other kingdoms.
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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.
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, aswell as to maintain it Here.
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2. According to the second Article, The king is bound without respect of persons, to extirpate Poperie, Praelacie, Superstition, Heresie, Schisme,
2. According to the second Article, The King is bound without respect of Persons, to extirpate Popery, Prelacy, Superstition, Heresy, Schism,
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and Prophanenesse, and what-so-ever shall bee found contrarie to sound Doctrine, and the power of godlynesse.and Profaneness, and whatsoever shall be found contrary to found Doctrine, and the power of godliness.
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And therefore Poperie is not to bee suffered in the Royall Familie, nor within his Dominions;
And Therefore Popery is not to be suffered in the Royal Family, nor within his Dominions;
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Praelacie once plucked up by the roote, is not to bee permitted to take roote agayne;Prelacy once plucked up by the root, is not to be permitted to take root again;
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All Haeresie and Errour what-so-ever must bee opposed by him, to the uttermost of his power;
All Heresy and Error whatsoever must be opposed by him, to the uttermost of his power;
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and by the COVENANT the King must bee farre from Toleration of anie false religion within his Dominions.
and by the COVENANT the King must be Far from Toleration of any false Religion within his Dominions.
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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:
3. As the people Are bound to maintain the Kings person and Authority, in the maintenance of the True Religion, and Liberties of the Kingdom:
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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.
So the King is bound with them, to maintain the Rights and Privileges of the PARLIAMENT and Liberties of the Subject's, according to the third Article.
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4. Wee are bound to discover, and to bring unto condigne punishment, all such as have been,
4. we Are bound to discover, and to bring unto condign punishment, all such as have been,
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or shall bee, Iucendiaries, Malignantes, or evill instrumentes, in hindering the Reformation of Religion;
or shall be, Iucendiaries, Malignants, or evil Instruments, in hindering the Reformation of Religion;
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divyding the King from the people, or one of the kingdomes, from another, or making aniefaction, or parties amongst the people.
dividing the King from the people, or one of the kingdoms, from Another, or making aniefaction, or parties among the people.
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Here-by the King is bound to have an eye upon such, and neither allow of them, nor comply with them;
Hereby the King is bound to have an eye upon such, and neither allow of them, nor comply with them;
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but to concurre according to his power to have them censured and punished, as is expressed in the fourth Article.
but to concur according to his power to have them censured and punished, as is expressed in the fourth Article.
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I shall summe up all in this, That a King entering in COVENANT with GOD, should doe as Kinges did of Olde,
I shall sum up all in this, That a King entering in COVENANT with GOD, should do as Kings did of Old,
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when they entered in COVENANT; They and their people wēt on in the work of Reformation,
when they entered in COVENANT; They and their people went on in the work of Reformation,
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as appeareth here, vers. 18. And all the people of the land, went into the house of Baal,
as appears Here, vers. 18. And all the people of the land, went into the house of Baal,
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and brake it downe, &c. And godlie IOSIAH, when hee entered in COVENANT, made a thorow Reformation.and brake it down, etc. And godly JOSIAH, when he entered in COVENANT, made a thorough Reformation.
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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.
There is a fourfelde Reformation in Scripture, and contained in the LEAGUE & COVENANT. 1. A personal Reformation. 2. A Family Reformation. 3. A Reformation of ludicatories. 4. A Reformation of the Whole land.
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Kinges have had their hand in all the foure; and therefore I recommend them to our KING. 1. A personall Reformation.
Kings have had their hand in all the foure; and Therefore I recommend them to our KING. 1. A personal Reformation.
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A king should reforme his owne lyfe, that hee may bee a Patterne of Godlinesse to others;
A King should reform his own life, that he may be a Pattern of Godliness to Others;
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and to this hee is tyed by the COVENANTS. The godlie Reformers of IUDAH, were pious and religious men.
and to this he is tied by the COVENANTS. The godly Reformers of IUDAH, were pious and religious men.
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A King should not follow Machiavell his counsell, who requyreth not that a Prince should bee truelie religious,
A King should not follow Machiavell his counsel, who requireth not that a Prince should be truly religious,
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but sayeth, that a shadow of it, and externall simulation, are sufficient. A divelish counsell;
but Saith, that a shadow of it, and external simulation, Are sufficient. A devilish counsel;
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and it is just with GOD, to bring a king to the shadow of a kingdome, who hath but the shadow of Religion.
and it is just with GOD, to bring a King to the shadow of a Kingdom, who hath but the shadow of Religion.
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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.
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.
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DAVID is highlie commended for Godlynesse, HEZEKIAH a man eminent for Pietie;
DAVID is highly commended for Godliness, HEZEKIAH a man eminent for Piety;
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IOSIAH, a young king, commended for the tendernesse of his heart, when hee heard the Law of the LORD read;
JOSIAH, a young King, commended for the tenderness of his heart, when he herd the Law of the LORD read;
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Hee was much troubled before the LORD, when hee heard the judgementes threatened agaynst his fathers house, and his people.
He was much troubled before the LORD, when he herd the Judgments threatened against his Father's house, and his people.
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It is earnestlie wished, that our Kinges heart may bee tender, and bee truelie humbled before the LORD,
It is earnestly wished, that our Kings heart may be tender, and be truly humbled before the LORD,
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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.
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.
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The king should reforme his Familie, after the example of Godlie kinges.
The King should reform his Family, After the Exampl of Godly Kings.
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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;
AS A 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;
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Let the Royall Familie bee reformed;
Let the Royal Family be reformed;
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And that it may bee a Religious Familie, wherein GOD will have pleasure, Let it bee purged;
And that it may be a Religious Family, wherein GOD will have pleasure, Let it be purged;
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not onlie of Idolatrie, but of prophanitie and loosnesse, which hath abounded in it. Much hath been spoken of this matter;
not only of Idolatry, but of profanity and looseness, which hath abounded in it. Much hath been spoken of this matter;
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but little hath been done in it.
but little hath been done in it.
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Let the king and others, who have charge in that Familie, thinke it lyeth upon them,
Let the King and Others, who have charge in that Family, think it lies upon them,
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as a duetie, to purge it.
as a duty, to purge it.
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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 if ye would have a Family well purged, and constitute, take DAVID for a Pattern, in the purgation and constitution of his, PSALM 101. The froward heart, wicked Persons,
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and slanderers, hee will have farre from him: But his eyes are vpon the faythfull of the land, that they may dwell with him. and slanderers, he will have Far from him: But his eyes Are upon the faithful of the land, that they may dwell with him.
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If there be a man better then another in the land, hee should be for the king, and his Familie:
If there be a man better then Another in the land, he should be for the King, and his Family:
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Yee may extend this Reformation to the Court;
Ye may extend this Reformation to the Court;
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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.
A profane Court, is dangerous for a King, It hath been observed as a provoking sin in ENGLAND, which hath drawnedowne judgement upon King and Court, as appears this day.
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It is to bee wished, that such were in the Court, as DAVID speaketh of in that PSALME.
It is to be wished, that such were in the Court, as DAVID speaks of in that PSALM.
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Let the King see to it, and resolve with DAVID, PSAL. 101. 7. That Hee who worketh deceat, shall not dwell within his house;
Let the King see to it, and resolve with DAVID, PSALM 101. 7. That He who works deceat, shall not dwell within his house;
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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 he who Telleth lies, shall not tarry in his sighed. 3. Reformation in Judges. It would be carefullié seen to, that Judges be reformed;
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and that men fearing GOD, and hating Covetousnesse, may bee placed in them.
and that men fearing GOD, and hating Covetousness, may be placed in them.
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A King in COVENANT should doe, as IEHOSHAPHAT did, 2. CHRON. 19. 5. 6. 7. Hee set Judges in the land,
A King in COVENANT should do, as JEHOSHAPHAT did, 2. CHRONICLES. 19. 5. 6. 7. He Set Judges in the land,
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and sayd, Take heed what yee doe; yee judge not for men, but for the LORD, who is with you in judgement:
and said, Take heed what ye do; ye judge not for men, but for the LORD, who is with you in judgement:
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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;
Wherefore now let the Fear of the LORED bee before you, etc. 4. The Reformation of the Whole Land. The Kings eye should be upon it, 2. CHRONICLES. 19. 4. Jehoshaphat went out thorough the people, from Beersheba, to mount Ephraim;
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and brought them backe to the LORD GOD of their fathers. Our Land hath great need of Reformation;and brought them back to the LORD GOD of their Father's. Our Land hath great need of Reformation;
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For there is a part of it, that hath scarce ever yet found the benefite of Reformation, they are lying without the GOSPELL.
For there is a part of it, that hath scarce ever yet found the benefit of Reformation, they Are lying without the GOSPEL.
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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.
It will be a good work for a COVENANTED KING, to have a care that the GOSPEL may be preached thorough the Whole Land. Care also would be taken that they who have the GOSPEL, may live suitably thereto.
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If a King would bee a through Reformer, hee must bee reformed himselfe; otherwayes hee will never lay Reformation to heart.
If a King would be a through Reformer, he must be reformed himself; otherways he will never lay Reformation to heart.
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To make a king a good Reformer, I wish him these qualifications according to the Trueth,
To make a King a good Reformer, I wish him these qualifications according to the Truth,
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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.
and in sincerity, wherewith they report TRAJAN the Emperor, to have been endued, He was 1. Devote At home, 2. Courageous in war, 3. Justin his Judicatures, 4. Prudent in all his effaires.
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True PIETIE, FORTITUDE, IUSTICE, and PRUDENCIE, are notable qualifications in a Prince, who would reforme a kingdome, and reforme well.
True PIETY, FORTITUDE, JUSTICE, and PRUDENCIE, Are notable qualifications in a Prince, who would reform a Kingdom, and reform well.
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I come now to the fyfth and last particular, and that is the Covenant made betweene the king and the people.
I come now to the fyfth and last particular, and that is the Covenant made between the King and the people.
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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.
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.
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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,
Time will not suffer to insist upon many particulars, I shall only lay before You three: 1. It is clear from this Covenant, That a King hath not absolute power to do what he Pleases, 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,
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for the right governement of the people, who are bound to obey. I.
for the right government of the people, who Are bound to obey. I.
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It is cleare, That the kinges power is not absolute, as Kinges and flattering Courtiours apprehend;
It is clear, That the Kings power is not absolute, as Kings and flattering Courtiers apprehend;
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a kinges power is a limited power, by this Covenant. And there is a threefolde limitation of the kinges power. 1. In regard of subordination.
a Kings power is a limited power, by this Covenant. And there is a threefold limitation of the Kings power. 1. In regard of subordination.
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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.
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.
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Yee heard yesterday, that text, By mee kinges reigne, PROV. 8. 15. Kinges have not onlie their Crownes from GOD;
Ye herd yesterday, that text, By me Kings Reign, CURAE. 8. 15. Kings have not only their Crowns from GOD;
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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.
but they must Reign according to his will, which is clear from ROM. 13. 4. He is called THE MINISTER OF GOD. He is but GOD'S Servant.
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I need not stay upon this. Kinges, and all others, will acknowledge this limitation. 2. In regard of Lawes.
I need not stay upon this. Kings, and all Others, will acknowledge this limitation. 2. In regard of Laws.
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A King is sworne at his Coronation, to rule according to the standing, receaved Lawes of the kingdome.
A King is sworn At his Coronation, to Rule according to the standing, received Laws of the Kingdom.
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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 Laws he is sworn to, limit him that he can not do against them, without a sinful breach of this Covenant, between the King, and the people. 3. In regard of Government.
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The totall Governement, is not upō a king.
The total Government, is not upon a King.
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He hath Counsellours, a Parliament, or Estates, in the Land, who share in the burthen of Government.
He hath Counsellors, a Parliament, or Estates, in the Land, who share in the burden of Government.
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No king should have the fole Government.
No King should have the sole Government.
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It was never the mynde of these, who receaved a king to rule them, to lay all Government upon him, to doe what hee pleaseth, without controlement.
It was never the mind of these, who received a King to Rule them, to lay all Government upon him, to do what he Pleases, without controlment.
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There is no man able alone to governe all. The kingdome should not lay that upon one man, who may easilie miscarrie.
There is no man able alone to govern all. The Kingdom should not lay that upon one man, who may Easily miscarry.
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The Estates of the Land, are bound in this Contract, to beare a burthen with him.
The Estates of the Land, Are bound in this Contract, to bear a burden with him.
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These men who have flattered kinges, to take unto themselves an absolute power, to doe what they please, have wronged kinges, and kingdomes.
These men who have flattered Kings, to take unto themselves an absolute power, to do what they please, have wronged Kings, and kingdoms.
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It had been good that kinges of late, had carried themselves so, as this question of kings power, might never have come in debate;
It had been good that Kings of late, had carried themselves so, as this question of Kings power, might never have come in debate;
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For they have been great loosers thereby.
For they have been great Losers' thereby.
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Kings are verie desyrous to have thinges spoken and written, to holde up their Arbitrarie and unlimited power;
Kings Are very desirous to have things spoken and written, to hold up their Arbitrary and unlimited power;
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but that way doeth exceedinglie wrong them.
but that Way doth exceedingly wrong them.
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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,
There is one, a learned man, I confess, who hath written a book, for the maintenance of the absolute power of Kings, called DEFENSE REGIA, whereby he hath wronged himself in his reputation,
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and the king in his government.
and the King in his government.
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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 for the fact in taking away the life of the late King (what ever was GOD'S Justice in it) I do agree with him to condemn it,
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as a most injust and horrid fact, upon their part who did it:
as a most injust and horrid fact, upon their part who did it:
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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.
But when he comes to speak of the power of Kings in giving unto them an absolute and illimited power, urging the damnable Maxim QUOD LIBET LICET, he will have a King to do what he Pleases impunè, and without controlment.
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In this I can not but dislent from him. In regard of Subordination, some say; That a king is comptable to none but GOD.
In this I can not but dislent from him. In regard of Subordination, Some say; That a King is countable to none but GOD.
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Doe what hee will, let GOD take order with it;
Do what he will, let GOD take order with it;
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this leadeth kinges to Atheisme, let them doe what they please, and take GOD in their owne hand:
this leads Kings to Atheism, let them do what they please, and take GOD in their own hand:
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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.
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 Pleases without controlment.
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How dangerous this hath been to kinges, is cleare by sad experience.
How dangerous this hath been to Kings, is clear by sad experience.
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Abuse of Power, and Arbitrarie Governement, hath been one of GODS Great Controversies, with our Kinges Praedecessoures, GOD in His justice,
Abuse of Power, and Arbitrary Government, hath been one of GOD'S Great Controversies, with our Kings Praedecessoures, GOD in His Justice,
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because Power hath been abused, hath throwne it out of their handes:
Because Power hath been abused, hath thrown it out of their hands:
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And I may confidentlie say, That GODS Controversie with the kinges of the earth, is for their Arbitrarie and Tyrannicall Governement.
And I may confidently say, That GOD'S Controversy with the Kings of the earth, is for their Arbitrary and Tyrannical Government.
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It is good for our King to learne to bee wyse in tyme; and know that hee receaveth this day a power to governe;
It is good for our King to Learn to be wise in time; and know that he receiveth this day a power to govern;
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but a power limited by contract; and these conditions hee is bound by Oath, to stand to.
but a power limited by contract; and these conditions he is bound by Oath, to stand to.
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Kinges are deceaved, who thinke, that the people are ordayned for the king; and not the king for the people.
Kings Are deceived, who think, that the people Are ordained for the King; and not the King for the people.
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The SCRIPTURE showeth the contrarie, ROM. 13. 4. The King is the MINISTER OF GOD, FOR THE PEOPLES good.
The SCRIPTURE Showeth the contrary, ROM. 13. 4. The King is the MINISTER OF GOD, FOR THE PEOPLES good.
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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.
GOD will not have a King in an arbitrary Way, to encroach upon the possessions of Subject's, EZEH. 45. 7. 8. A portion is appointed for the Prince.
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And it is sayd, My Princes shall no more oppresse my people;
And it is said, My Princes shall no more oppress my people;
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and the rest of the Land, shall hee give vnto the house of Israell, according to their Tribes. and the rest of the Land, shall he give unto the house of Israel, according to their Tribes.
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The king hath his distinct Possessiions and Revenewes from the people;
The King hath his distinct Possessiions and Revenues from the people;
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hee must not oppresse, and doe what hee pleaseth, there must bee no Tyrannie upon the Throne.
he must not oppress, and do what he Pleases, there must be no Tyranny upon the Throne.
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I desyre not to speake much of this subject. Men have been verie tender in medling with the power of kinges;
I desire not to speak much of this Subject. Men have been very tender in meddling with the power of Kings;
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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.
yet seeing these days have brought forth debates Concerning the power of Kings, it will be necessary to be clear in the matter. Extremities would be shunned.
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A King should keepe within the boundes of the Covenant made with the people, in the exercyse of his power;
A King should keep within the bounds of the Covenant made with the people, in the exercise of his power;
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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.
And Subjects would keep within the bounds of this Covenant, in regulating that power. Concerning the last, I shall propound these three, to your consideration.
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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;
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;
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And if hee set himselfe to over-throw all these by Armes, then they who have power,
And if he Set himself to overthrow all these by Arms, then they who have power,
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as the Estates of a Land, may and ought to resist by Armes:
as the Estates of a Land, may and ought to resist by Arms:
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Because hee doeth, by that opposition, breake the verie bondes, and over-throweth all the essentialls of this Contract and Covenant.
Because he doth, by that opposition, break the very bonds, and Overthroweth all the essentials of this Contract and Covenant.
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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.
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.
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2. Everie breach of Covenant, wherein a king falleth, after hee hath entered in Covenant, doeth not dissolve the bond of the Covenant.
2. Every breach of Covenant, wherein a King falls, After he hath entered in Covenant, doth not dissolve the bound of the Covenant.
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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.
Neither should Subjectes lay aside a King, for every breach, except the Breaches be such as overthrow the fundamentals of the Covenant with the people.
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Manie exemples of this may bee brought from Scripture. I shall give but one.
Many Examples of this may be brought from Scripture. I shall give but one.
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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,
King ASA entered solemnly in Covenant with GOD, and the people, 2. CHRONICLES. 15. After that, he falls in gross transgressions and Breaches, 2. CHRONICLES. 16. He associate himself and entered in League with Benhadad, King of Syria, an Idolater; He imprisoned HANANI, the LORDS Prophet, who reproved him,
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& threatened judgement agaynst that association; And, at that same tyme, hee oppressed some of the people:
& threatened judgement against that association; And, At that same time, he oppressed Some of the people:
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And yet, for all this, they neither lay him asyde, nor compt him an hypocrite.
And yet, for all this, they neither lay him aside, nor count him an hypocrite.
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3. Private persons, should bee verie circumspect, about that which they doe in relation to the authoritie of kinges.
3. Private Persons, should be very circumspect, about that which they do in Relation to the Authority of Kings.
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It is very dangerous, for private men, to meddle with the power of kinges, and the suspending of them from the exercyse thereof.
It is very dangerous, for private men, to meddle with the power of Kings, and the suspending of them from the exercise thereof.
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I doe ingenuouslie confesse, that I fynd no exemple of it.
I do ingenuously confess, that I find no exemple of it.
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The Prophets taught not such doctrine to their people, Nor the Apostles, Nor the Reformed Kirkes.
The prophets taught not such Doctrine to their people, Nor the Apostles, Nor the Reformed Kirkes.
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Have ever private men, Pastoures or Professoures, given in to the Estates of a Land as their judgement,
Have ever private men, Pastors or Professors, given in to the Estates of a Land as their judgement,
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unto which they resolve to adhere, That a king should bee suspended from the exercise of his power.
unto which they resolve to adhere, That a King should be suspended from the exercise of his power.
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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;
And if we look upon those godly Pastors, who lived in KING JAMES his time, of whom one may truly say, more faithful Men lived not in these last times;
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For they spared not to tell the king his Faultes, to his face: Yea, some of them suffered persecution for their honestie and feeedome:
For they spared not to tell the King his Faults, to his face: Yea, Some of them suffered persecution for their honesty and feeedome:
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Yet wee never read, nor have heard, that anie of these godlie Pastoures joyned with other private men, did ever remonstrate to Parliament,
Yet we never read, nor have herd, that any of these godly Pastors joined with other private men, did ever remonstrate to Parliament,
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or Estate, as their judgement, That the king should bee suspended from the exercyse of his Royall power.
or Estate, as their judgement, That the King should be suspended from the exercise of his Royal power.
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II. It is cleare from this COVENANT, That people should obey their King in the LORD:
II It is clear from this COVENANT, That people should obey their King in the LORD:
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For as the King is bound by the COVENANT, to make use of his power, to their good;
For as the King is bound by the COVENANT, to make use of his power, to their good;
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So they are bound to obey him in the LORD, in the exercyse of that power.
So they Are bound to obey him in the LORD, in the exercise of that power.
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About the peoples duetie to the king, take these foure Observations. 1. That the obedience of the people, is in subordination to GOD;
About the peoples duty to the King, take these foure Observations. 1. That the Obedience of the people, is in subordination to GOD;
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For the COVENANT is first with GOD, and then with the King.
For the COVENANT is First with GOD, and then with the King.
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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.
If a King command any thing contrary to the will of GOD, in this case PETER Saith, It is better to obey GOD, then man.
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There is a lyne drawne from GOD to the people, they are lowest the lyne; and have Magistrates inferiour, and supreme above them, and GOD above all.
There is a line drawn from GOD to the people, they Are lowest the line; and have Magistrates inferior, and supreme above them, and GOD above all.
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When the king commandeth the people that which is lawfull, and commanded by GOD, then hee should bee obeyed;
When the King commands the people that which is lawful, and commanded by GOD, then he should be obeyed;
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Because hee standeth in the right lyne under GOD, who hath put him in his place.
Because he Stands in the right line under GOD, who hath put him in his place.
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But if hee command that which is unlawfull, and forbidden of GOD, in that hee should not bee obeyed to doe it;
But if he command that which is unlawful, and forbidden of GOD, in that he should not be obeyed to do it;
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because hee is out of his lyne. That a king is to bee obeyed with this subordination, is evident from Scripture;
Because he is out of his line. That a King is to be obeyed with this subordination, is evident from Scripture;
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take one place for all, ROM. 13. At the beginning, yee have both obedience urged to superiour powers, at the Ordinance of GOD,
take one place for all, ROM. 13. At the beginning, ye have both Obedience urged to superior Powers, At the Ordinance of GOD,
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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.
and damnation threatened against these who resist the lawful Powers. It is said by Some, that many Ministers in Scotland, will not have King IESUS, but King CHARLES to regine.
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Faythfull men are wronged by such speaches. I doe not understand these men; For if they thinke that a King & IESUS are inconsistent;
Faithful men Are wronged by such Speeches. I do not understand these men; For if they think that a King & IESUS Are inconsistent;
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then they will haue no King: But I shall bee farre from entertayning such thoughts of them.
then they will have no King: But I shall be Far from entertaining such thoughts of them.
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If they think the doing a necessarie duetie for KING CHARLES, is to praeferre his Interest to CHRISTS, this also is an errour.
If they think the doing a necessary duty for KING CHARLES, is to praeferre his Interest to CHRIST, this also is an error.
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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.
Honest Ministers can very well discern between the Interest of CHRIST, & of the King. I know no Minister that sets up King CHARLES, with prejudice to CHRIST Interest.
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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.
There Are three sorts of Persons, who Are not to be allowed in Relation to the Kings 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, many declarations, have cast off Kings, and kingly Government.
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These are the Sectaries. 2. They who are so taken up with a King, as they praeferre a Kinges interest, to CHRISTS Interest;
These Are the Sectaries. 2. They who Are so taken up with a King, as they praeferre a Kings Interest, to CHRIST Interest;
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which was the sinne of our Engagers. 3. They who will have no ductie done to a King,
which was the sin of our Engagers. 3. They who will have no duty done to a King,
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for feare of praejudging CHRISTS Interest. These are to bee allowed who urge duetie to a King, in subordination to CHRIST.
for Fear of praejudging CHRIST Interest. These Are to be allowed who urge duty to a King, in subordination to CHRIST.
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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.
I shall desire that men be real, when they make mention of CHRIST Interest; For these three mentioned, profess and pretend the Interest of CHRIST.
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The Sectaries cover their destroying of Kinges, with CHRISTS Interest;
The Sectaries cover their destroying of Kings, with CHRIST Interest;
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where-unto ••-deed, they have had no respect, being Enemies to his kingdome, and experience hath made it undeniable.
whereunto ••-deed, they have had no respect, being Enemies to his Kingdom, and experience hath made it undeniable.
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The Engagers alleadged they were for CHRISTS Interest; but they misplaced it.
The Engagers alleged they were for CHRIST Interest; but they misplaced it.
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CHRISTS Interest should have gone before but they drew it after the interest of a king;
CHRIST Interest should have gone before but they drew it After the Interest of a King;
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which evidenced their want of due respect to CHRISTS Interest.
which evidenced their want of due respect to CHRIST Interest.
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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,
As for the third, who Delay duty for Fear of preferring the Kings Interest to CHRIST, I shall not take upon me to judge their intentions, I wish they may have charity to these, who think they may do duty to a King in subordination to CHRIST,
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yea that they ought & should doe duetie, what ever ••• … s fears bee of the prejudice may follow.
yea that they ought & should do duty, what ever ••• … s fears be of the prejudice may follow.
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If to bee agaynst the suspending of the king from the exercyse of his power,
If to be against the suspending of the King from the exercise of his power,
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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 to be for the crowning of the King according to the public faith of the kingdoms, He First performing all that KIRK and SSATE required of him in Relation to Religion,
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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.
and Civil Liberties If this be, I say, to praeferre a King to CHRIST, let all men that Are unbiased, be judges in the case.
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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;
we shall well avow, that we crown a King in subordination to GOD, and His Interest in subordination to CHRIST, which we judge, not only agreeable to the Word of GOD;
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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,
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,
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and not to diminish his just power and greatnesse.
and not to diminish his just power and greatness.
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2. That the Covenant betweene GOD and the King, and the people, goeth before the Covenant betweene the King, and the people;
2. That the Covenant between GOD and the King, and the people, Goes before the Covenant between the King, and the people;
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which showeth, that a peoples entering Covenant with GOD, doeth not lessen their obedience and allegiance to the King:
which Showeth, that a peoples entering Covenant with GOD, doth not lessen their Obedience and allegiance to the King:
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but increasseth it, and maketh the obedience firmer: Because wee are in Covenant with GOD, wee should the more obey a Covenanted King.
but increasseth it, and makes the Obedience firmer: Because we Are in Covenant with GOD, we should the more obey a Covenanted King.
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It is a great errour to thinke, that a Covenant diminisheth obedience, it was ever thought Cumulative.
It is a great error to think, that a Covenant diminisheth Obedience, it was ever Thought Cumulative.
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And indeed True Religion layeth strict tyes upon men, in doing of their duetie.
And indeed True Religion Layeth strict ties upon men, in doing of their duty.
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ROM. 13. 5. Wee must needs bee subject not onlie for wrath, but also for conscience sake.
ROM. 13. 5. we must needs be Subject not only for wrath, but also for conscience sake.
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A necessitie to obey, is layd upon all. Manie Subjects obey for wrath; but the Godlie obey for conscience sake.
A necessity to obey, is laid upon all. Many Subject's obey for wrath; but the Godly obey for conscience sake.
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3. That a King Covenanted with GOD, should be much respected by his Subjects. They should love him.
3. That a King Covenanted with GOD, should be much respected by his Subject's. They should love him.
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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,
There is an inbred affection in the hearts of the people, to their King. In the 12. vers. it is said, That the people clapped their hands for joy,
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and sayd, GOD save the King. and said, GOD save the King.
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They had no sooner seene their Native King installed in his kingdome, but they rejoyced exceedinglie,
They had no sooner seen their Native King installed in his Kingdom, but they rejoiced exceedingly,
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and saluted him with wishes of safetie.
and saluted him with wishes of safety.
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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.
What ever 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.
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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:
The very and that GOD hath in giving us Kings, makes this clear, 1. TIM. 2. 1. 2. That we may live under them in Godliness and honesty:
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And therefore Prayers and Supplications, are to bee made for all kinges; even for these that are not in Covenant;
And Therefore Prayers and Supplications, Are to be made for all Kings; even for these that Are not in Covenant;
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much more for these that are in Covenant. Yee are receaving this day a Crowned Covenanted King, pray for saving grace to him;
much more for these that Are in Covenant. Ye Are receiving this day a Crowned Covenanted King, pray for Saving grace to him;
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and that GOD would delyver him, and us, out of the hand of these cruell enemies; and blesse his Governement,
and that GOD would deliver him, and us, out of the hand of these cruel enemies; and bless his Government,
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and Cause us to live a quyet and peaceable lyfe under him, in all Godlinesse and honestie.
and Cause us to live a quiet and peaceable life under him, in all Godliness and honesty.
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4. That, as the King is Solemnlie Sworne, To maintaine the Right of the Subjectes agaynst Enemies; and is bound to hazard his lyfe,
4. That, as the King is Solemnly Sworn, To maintain the Right of the Subjects against Enemies; and is bound to hazard his life,
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and all that hee hath for their defence: So the people are also bound to maintaine his person and authoritie;
and all that he hath for their defence: So the people Are also bound to maintain his person and Authority;
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and to hazard lyfe, and all that they have, in defending him.
and to hazard life, and all that they have, in defending him.
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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.
I shall not take the Question in its full Latitude, taking in what a people Are bound to, in pursuing of a Kings Right, in Another nation, which is not our present Question.
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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,
Our Question is, What a people should do, when a Kingdom is injustlie invaded, by a foreign enemy, which seeks the overthrow of Religion, King,
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and Kingdome? Surelie, if men bee tyed to anie duetie to a king, and kingdome, they are tyed in this case.
and Kingdom? Surely, if men be tied to any duty to a King, and Kingdom, they Are tied in this case.
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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.
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.
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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,
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. These who withdraw themselves from public Counsels,
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as from Parliament or Committee of Estates.
as from Parliament or Committee of Estates.
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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:
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:
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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.
And thereof or that it is best, to fit still, and see how things go. 3. They who do not act, upon scruple of conscience.
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I shall ever respect tendernesse of Conscience; and I wish there bee no more but tendernesse.
I shall ever respect tenderness of Conscience; and I wish there be no more but tenderness.
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If there bee no more, men will stryve to have their consciences well informed.
If there be no more, men will strive to have their Consciences well informed.
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They may be supposed to scruple upon one of these grounds: 1. To act in such a cause, for the kinges interest;
They may be supposed to scruple upon one of these grounds: 1. To act in such a cause, for the Kings Interest;
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Sure I am this was not a doubt before, but all seemed to agree to act for the kinges interest in subordination to CHRISTS,
Sure I am this was not a doubt before, but all seemed to agree to act for the Kings Interest in subordination to CHRIST,
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and this day there is no more sought. Wee owne the kinges interest, onlie in a subordination to CHRISTS:
and this day there is no more sought. we own the Kings Interest, only in a subordination to CHRIST:
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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:
Or 2. To join with such Instruments as Are Enemies to the Work of GOD. Our answer to the Estates Quaere Resolves, that such should not be Entrusted:
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But wee doe not count these Enemies, who professe repentance, and declare themselves solemnelie to bee for the Cause, and the Covenant;
But we do not count these Enemies, who profess Repentance, and declare themselves solemnly to be for the Cause, and the Covenant;
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and doe evidence it by their willingnesse to fight for them. If it bee sayd, Their repentance is but counterfet.
and do evidence it by their willingness to fight for them. If it be said, Their Repentance is but counterfeit.
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Wee are bound to think otherwayes in charitie, till the contrarie bee seene. No man can judge of the realitie of heartes;
we Are bound to think otherways in charity, till the contrary be seen. No man can judge of the reality of hearts;
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for wee have now found by experience, that men, who have been accounted above all exception, have betrayed their trust.
for we have now found by experience, that men, who have been accounted above all exception, have betrayed their trust.
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If anie who have not yet repented of their former course, shall bee intrusted, wee shall bee sorie for it;
If any who have not yet repented of their former course, shall be Entrusted, we shall be sorry for it;
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and playnlie say, That it ought not to bee. But I thinke there must bee more in this, that men say they cannot act.
and plainly say, That it ought not to be. But I think there must be more in this, that men say they cannot act.
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For my selfe, I love not that word in our case.
For my self, I love not that word in our case.
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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,
It is to frequent, He can not act, and He can not act. I Fear there be three sort of Persons lurking under this cover. 1. Such as Are Pusillanimous, who have no courage to act against the Enemy. The word is true of them, They can not act, Because they Dare not act. 2. Such as Are selfish men, serving their Idol credit. He hath been a man of Honour,
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and now hee feareth there will be no credit to fight agaynst this prevailing Enemie: Therefore hee can not act, and save his Credit.
and now he fears there will be no credit to fight against this prevailing Enemy: Therefore he can not act, and save his Credit.
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Bee who thou will that hath this before thee, GOD shall blast thy reputation.
Bee who thou will that hath this before thee, GOD shall blast thy reputation.
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Thou shalt neither have honour nor credit, to doe a right turne in GODS Cause. 3. Such as are Compliars, who can not act,
Thou shalt neither have honour nor credit, to do a right turn in GOD'S Cause. 3. Such as Are Compliars, who can not act,
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because they have a purpose to complye.
Because they have a purpose to comply.
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There are, that can not act in an Armie; but they can betray an Armie, by not acting.
There Are, that can not act in an Army; but they can betray an Army, by not acting.
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There are, that can not act for safetie of a Kingdome; but they doe betray it, by not acting.
There Are, that can not act for safety of a Kingdom; but they do betray it, by not acting.
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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,
In a word, There Are, who can not join to act with these whom they account Malignants (I speak not of declared and known Malignants; but of such as have be,
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and are fighting, for the Cause;
and Are fighting, for the Cause;
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Yet by them esteemed Malignants) But they can joyne with Sectaries, open & declared enemies, to Kirk and Kingdome.
Yet by them esteemed Malignants) But they can join with Sectaries, open & declared enemies, to Kirk and Kingdom.
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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.
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 Complyars, and offensive to them, who would approve themselves in doing duty for endangered Religion, King, and Kingdom.
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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.
That men may be the more clear to act, I shall offer to your consideration, Some passages of Scripture, about these who do not act against a Common enemy.
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1. IUDGE 5. There are manie reproved, for lying still, whyle an Enemie had invaded the Land: As Reuben, with his divisions:
1. JUDGE 5. There Are many reproved, for lying still, while an Enemy had invaded the Land: As Reuben, with his divisions:
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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; Gilead, Dan, and Asher seeking themselves, all Are 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, vers. 23. which fits our purpose, The Angel of the LORD said, Curse ye Meroz, Curse ye bitterly the inhabitants thereof;
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they came not to the Helpe of the LORD, to the Helpe of the LORD, agaynst the Mightie. they Come not to the Help of the LORD, to the Help of the LORD, against the Mighty.
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What this Meroz was, is not cleare;
What this Meroz was, is not clear;
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yet all interpreters agree, that they had opportunitie and power to have joyned with, and helped the People of GOD,
yet all Interpreters agree, that they had opportunity and power to have joined with, and helped the People of GOD,
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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.
and it is probable they were near the place of the fight. They Are cursed for not coming to the Help of the LORDS People.
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This may bee applyed to these in the Land, who will not Helpe the LORD agaynst the Mightie.
This may be applied to these in the Land, who will not Help the LORD against the Mighty.
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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,
another passage you have NUMB. 32. Reuben and Gad having a multitude of cattle, & having seen the land of Gilead, that it was a place for cattle, they desire of MOSES,
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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.
and the Princes, that that Land may be given them, and they may not pass over IORDANE, vers. 6. 7. MOSES Reproveth them in these words, Shall your brethren go to war? and shall ye fit still? Wherefore discowrage ye the heart of the Children of Israel? vers.
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16. 17. 18. Reuben and Gad make their Apologie, showing that they have no such intention to sit still, Onlie they desyre their wyves,
16. 17. 18. Reuben and Gad make their Apology, showing that they have no such intention to fit still, Only they desire their wives,
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and little ones, may stay there; they themselves promise to goe over IORDANE, armed before ISRAEL;
and little ones, may stay there; they themselves promise to go over IORDANE, armed before ISRAEL;
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and not returne before they were possessed in the Land. Then MOSES sayd unto them, vers. 20. 21. 22. If you doe so,
and not return before they were possessed in the Land. Then MOSES said unto them, vers. 20. 21. 22. If you do so,
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then this shall bee your possession. But vers. 23. If yee doe not so, beholde, yee have sinned agaynst the LORD;
then this shall be your possession. But vers. 23. If ye do not so, behold, ye have sinned against the LORD;
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and bee sure your sinne shall fynd you out. and be sure your sin shall find you out.
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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.
I may apply this, to them that can not act, Will ye fit still, when the rest of your Brothers Are to hazard their lives against the Enemy? we have reason to reprove you.
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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;
If MOSES that faithful Servant of GOD, was still jealous of Reuben and God, 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 brothers, who refuse to act? Let them Apologise what they will;
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for their not acting, I say, they sinne agaynst the LORD, and their sinne shall fynd them out.
for their not acting, I say, they sin against the LORD, and their sin shall find them out.
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It will bee clearlie seene, upon what intention they doe not act.
It will be clearly seen, upon what intention they do not act.
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3. A third passage, is SAM. 23. vers. 26. SAUL hath DAVID enclosed, that hee can hardlie escape.
3. A third passage, is SAM. 23. vers. 26. SAUL hath DAVID enclosed, that he can hardly escape.
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In that verie instant, there commeth a messen er to SAUL, saying, vers. 27. Haste thee, and come;
In that very instant, there comes a messen er to SAUL, saying, vers. 27. Haste thee, and come;
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for the Philistines have invaded the land. for the philistines have invaded the land.
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At the hearing of this message, vers. 28. SAUL returned from persuing after DAVID, and went agaynst the Philistines.
At the hearing of this message, vers. 28. SAUL returned from pursuing After DAVID, and went against the philistines.
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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.
It is true, the LORD did provide for His Servant DAVIDS escape, by this mean: But if you Consider SAUL, he took it not so.
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Nothing moved him to leave this persute, but the condition of the Land, by the invading of an Ememie.
Nothing moved him to leave this persute, but the condition of the Land, by the invading of an Ememie.
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Three thinges might have moved SAUL, to stay and persue DAVID. 1. Hee hath him now in a strayte,
Three things might have moved SAUL, to stay and pursue DAVID. 1. He hath him now in a strait,
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and hath such advantage, that hee might have thought, not to come readilie by the lyke.
and hath such advantage, that he might have Thought, not to come readily by the like.
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2. That, although the Philistines bee Enemies, yet DAVID is the most dangerous Enemie; for hee aimeth at no lesse, then the Crowne.
2. That, although the philistines be Enemies, yet DAVID is the most dangerous Enemy; for he aimeth At no less, then the Crown.
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It were better to take conditions of the Enemie, then to suffer DAVID to live, and take the Crowne.
It were better to take conditions of the Enemy, then to suffer DAVID to live, and take the Crown.
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3. Hee might have sayd, If I leave DAVID at this tyme, and fight with the Philistines, and bee beaten, hee will get a power in his hand to undoe mee, and my posteritie. These may seeme strong motives;
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;
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But SAUL is not mooved with anie of these. The present danger, is the Philistines invading the Land;
But SAUL is not moved with any of these. The present danger, is the philistines invading the Land;
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and this danger is to bee opposed, come of the danger from DAVID what will.
and this danger is to be opposed, come of the danger from DAVID what will.
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As if SAUL had sayd, I will let DAVID alone, I will meet with him at another tyme, and reckon with him;
As if SAUL had said, I will let DAVID alone, I will meet with him At Another time, and reckon with him;
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now there is no tyme for it, the Philistines are in the Land; let us make haste agaynst them.
now there is no time for it, the philistines Are in the Land; let us make haste against them.
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I wish that manie of our Countrey-men had as great love to their Countrey, and as publick a spirit for it as this prophane king had,
I wish that many of our Countrymen had as great love to their Country, and as public a Spirit for it as this profane King had,
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then there would not bee so manie questions for acting, as men make this day. The Objections I have been touching, are in mens thoughts and heads. 1. Some say,
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. 1. some say,
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Now the Malignants are under, for this Enemie is their rod, It is best to put them out of having anie power:
Now the Malignants Are under, for this Enemy is their rod, It is best to put them out of having any power:
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yea, there are some who would more willinglie goe to undoe these, whom they accompt Malignants, nor agaynst the common Enemie, who are wasting the Land. If they had SAULS resolution they would say, The Philistines are in the Land, Let them alone, wee will reckon with them at another tyme;
yea, there Are Some who would more willingly go to undo these, whom they account Malignants, nor 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;
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wee will now goe agaynst the common Enemie.
we will now go against the Common Enemy.
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They have also the second Objection, The Malignants are more dangerous Enemies, then the Sectaries. I shall not now compare them at aequall distance,
They have also the second Objection, The Malignants Are more dangerous Enemies, then the Sectaries. I shall not now compare them At aequal distance,
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and abstract from the present danger; But I shall compare them in the present posture of effaires.
and abstract from the present danger; But I shall compare them in the present posture of effaires.
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I am sure, the Sectaries having power in their handes, and a great part of the Land in their possession, are farre more dangerous then Malignants, who have no power for the present:
I am sure, the Sectaries having power in their hands, and a great part of the Land in their possession, Are Far more dangerous then Malignants, who have no power for the present:
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And therefore the resolution should bee, The Sectaries have invaded the Land, and are destroying it, Let us goe agaynst them.
And Therefore the resolution should be, The Sectaries have invaded the Land, and Are destroying it, Let us go against them.
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3. The third Observation weigheth much with manie, The Malignants, being imployed to fight for their Countrey, may get such power in their hand, as may hurt the Cause. For answer;
3. The third Observation weigheth much with many, The Malignants, being employed to fight for their Country, may get such power in their hand, as may hurt the Cause. For answer;
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1. The Resolution given to the Quaere of the Estates, provydeth agaynst that, for therein is a desyre, that no such power should bee put in their hand. 2. This feare goeth upon a supposition, that they doe not repent their former course. This is an uncharitable judgement.
1. The Resolution given to the Quaere of the Estates, provydeth against that, for therein is a desire, that no such power should be put in their hand. 2. This Fear Goes upon a supposition, that they do not Repent their former course. This is an uncharitable judgement.
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Wee are bound to bee more charitable of men professing repentance, for with such wee have to doe onlie.
we Are bound to be more charitable of men professing Repentance, for with such we have to do only.
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And to speake a word by the way to you, who have been upon a malignant course. Little good is expected from you, I pray you bee honest, and disappoynt them.
And to speak a word by the Way to you, who have been upon a malignant course. Little good is expected from you, I pray you be honest, and disappoint them.
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I wish you true repentance, which will both disappoynt them, and bee profitable to your selves. 3. I desyre it may bee considered,
I wish you true Repentance, which will both disappoint them, and be profitable to your selves. 3. I desire it may be considered,
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whether or not, feare of a danger to come from men, if they praevayle agaynst the common enemie, being onlie cloathed with a capacitie to fight for their Countrey, Bee an argument agaynst rysing to oppose a seene and certayne danger, comming from an Enemie, cloathed with power, and still praevayling.
whither or not, Fear of a danger to come from men, if they praevayle 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.
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I conceave, it ought to bee farre from anie, to hinder men to defend their Countrey in such a case.
I conceive, it ought to be Far from any, to hinder men to defend their Country in such a case.
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I confesse indeed, The Cause which wee mayntayne, hath met with manie enemies, who have beene agaynst it, which requyreth much tendernesse;
I confess indeed, The Cause which we maintain, hath met with many enemies, who have been against it, which requireth much tenderness;
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Therefore men are to be admitted to trust, with such exceptions as may keepe them out, who are still Enemies to the CAUSE of GOD, have not professed repentance, renounced their former courses,
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,
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and declared themselves for Cause & Covenant.
and declared themselves for Cause & Covenant.
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I doubt not, but it shall bee found, that the admitting of such to fight in our case as it standeth, is agreeable to the Word of GOD,
I doubt not, but it shall be found, that the admitting of such to fight in our case as it Stands, is agreeable to the Word of GOD,
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and is not agaynst the former Publicke Resolutions of KIRKE and STATE.
and is not against the former Public Resolutions of CHURCH and STATE.
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The second sort of persons, wee are to meet with, are such as act for the Enemie agaynst the Kingdome.
The second sort of Persons, we Are to meet with, Are such as act for the Enemy against the Kingdom.
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If they bee cursed, who will not come out to helpe the LORD agaynst the Mightie;
If they be cursed, who will not come out to help the LORD against the Mighty;
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What a curse shall bee upon them, who helpe the Mightie agaynst the LORD, as they doe who act for the Enemie? Three wayes is the Enemie helped agaynst the Cause and People of GOD.
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.
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1. By keeping correspondence with them, and giving them intelligence; There is nothing done in KIRKE or STATE, but they have intelligence of it.
1. By keeping correspondence with them, and giving them intelligence; There is nothing done in CHURCH or STATE, but they have intelligence of it.
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A baser way hath never been used in anie Nation. Your Counsells and Purposes, are made knowne to them.
A baser Way hath never been used in any nation. Your Counsels and Purposes, Are made known to them.
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If there bee anie such here (as I fear they bee) let them take this to them, They are of these who helpe the Mightie agaynst the LORD,
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,
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and the curse shall sticke to them.
and the curse shall stick to them.
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2. By strengthening the Enemies handes with questions, debates and determinations, in papers, tending to the justifying of their injust invasion.
2. By strengthening the Enemies hands with questions, debates and determinations, in papers, tending to the justifying of their injust invasion.
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What ever have been mens intētions in taking that way, yet the thing done by them, hath tended to the advantage of the Enemie, and hath divyded these, who should have been joyned in the Cause, to the great weakening of the power of the kingdome,
What ever 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,
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and this interpretativelie, is to act for the Mightie agaynst the LORD.
and this interpretativelie, is to act for the Mighty against the LORD.
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3. By grosse complyance with the Enemie, and going in to them, doing all the evill Offices they can, agaynst their Native Kingdom.
3. By gross compliance with the Enemy, and going in to them, doing all the evil Offices they can, against their Native Kingdom.
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If Meroz was cursed, for not helping, shall not these perfidious Covenant-breakers, and treacherous dealers agaynst a distressed Land;
If Meroz was cursed, for not helping, shall not these perfidious Covenant-breakers, and treacherous dealers against a distressed Land;
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bee much more accursed, for helping and assisting a destroying Enemie, so farre as lyeth in their power? Is. 31. 3. May bee truelie applyed to them, who are helping Strangers, Enemies to GOD, His Kirk,
be much more accursed, for helping and assisting a destroying Enemy, so Far as lies in their power? Is. 31. 3. May be truly applied to them, who Are helping Strangers, Enemies to GOD, His Kirk,
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and Religion, Both hee that helpeth, shall fall; and hee that is holpen, shall fall down, and they all shall fayle together. III. The third particular about this COVENANT, resteth to bee spoken of;
and Religion, Both he that Helpeth, shall fallen; and he that is helped, shall fallen down, and they all shall fail together. III. The third particular about this COVENANT, rests to be spoken of;
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to wit, Some Directions to the King, for the right performing of his duetie, whereof I shall give seven.
to wit, some Directions to the King, for the right performing of his duty, whereof I shall give seven.
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1. A King meeting with manie difficulties in doing of duetie, by reason of strong corruption within, and manie tentations without;
1. A King meeting with many difficulties in doing of duty, by reason of strong corruption within, and many tentations without;
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Hee should bee carefull, to seeke GOD by Prayer, for grace to over-come these impedimentes, and for an understanding heart to govern his people.
He should be careful, to seek GOD by Prayer, for grace to overcome these impediments, and for an understanding heart to govern his people.
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SOLOMON having in his option, to aske what hee would, hee asked an understanding heart, to goe out and in before 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;
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Knowing, that the governement of a people, was a verie difficile worke, and needed more then ordinarie understanding.
Knowing, that the government of a people, was a very difficile work, and needed more then ordinary understanding.
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A KING also hath many enemies (as our King hath this day) and a praying King, is a prevayling King.
A KING also hath many enemies (as our King hath this day) and a praying King, is a prevailing King.
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ASA when hee had to doe with a mightie enemie, 2. CHRON. 14. prayed ferventlie, and prevayled.
ASA when he had to do with a mighty enemy, 2. CHRONICLES. 14. prayed fervently, and prevailed.
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IEHOSHAPHAT was invaded with a mightie enemie, 2. CHRON. 20. hee prayed, and did prevayle. HEZEKIAH prayed agaynst Sennaheribs hudge armie, and prevayled, 2. CHRON. 32.
JEHOSHAPHAT was invaded with a mighty enemy, 2. CHRONICLES. 20. he prayed, and did prevail. HEZEKIAH prayed against Sennaheribs hudge army, and prevailed, 2. CHRONICLES. 32.
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Sir, You have many difficulties & oppositions to meet with, acquaint your selfe with PRAYER, bee instant with GOD,
Sir, You have many difficulties & oppositions to meet with, acquaint your self with PRAYER, be instant with GOD,
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& Hee will fight for You. Prayers are not in much request at Court; But a Covenanted KING, must bring them in request.
& He will fight for You. Prayers Are not in much request At Court; But a Covenanted KING, must bring them in request.
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I know, a King is burthened with multiplicitie of effaires, and will meet with manie diversions;
I know, a King is burdened with Multiplicity of effaires, and will meet with many diversions;
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But, SIR, You must not bee diverted. Take houres, and set them aparte for that exercyse:
But, SIR, You must not be diverted. Take hours, and Set them apart for that exercise:
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Men being once acquaynted with Your way, will not darre to divert You. PRAYER to GOD, will make Your effaires easie all the day.
Men being once acquainted with Your Way, will not Dare to divert You. PRAYER to GOD, will make Your effaires easy all the day.
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I read of a King, of whom his courtiours sayd, Hee spoke oftener with GOD, then with men.
I read of a King, of whom his Courtiers said, He spoke oftener with GOD, then with men.
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If You bee frequent in Prayer, You may expect the Blessing of the most high upon your selfe, & upon Your Governement.
If You be frequent in Prayer, You may expect the Blessing of the most high upon your self, & upon Your Government.
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2. A King must bee carefull of the Kingdome, which hee hath sworne to mayntayne.
2. A King must be careful of the Kingdom, which he hath sworn to maintain.
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Wee have had manie of too private a spirit, by whom selfe interest hath been preferred to the publick.
we have had many of too private a Spirit, by whom self Interest hath been preferred to the public.
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It becommeth a King well, to bee of a publick spirit, to care more for the publick, then his owne interest.
It becomes a King well, to be of a public Spirit, to care more for the public, then his own Interest.
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SENATES and STATES have had Motto's written over the doores of their meeting places. Over the Senate House of ROME, was written, NE QUID RESPUBLICA DETRIMENTI CAPIAT.
SENATES and STATES have had Motto's written over the doors of their meeting places. Over the Senate House of ROME, was written, NE QUID RESPUBLICA DETRIMENTI CAPITA.
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I shall wish this may bee written over Your Assemblie Houses;
I shall wish this may be written over Your Assembly Houses;
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But there is another that I would have written with it, NE QUID ECCLESIA DETRIMENTI CAPIAT. Bee carefull of both;
But there is Another that I would have written with it, NE QUID ECCLESIA DETRIMENTI CAPITA. be careful of both;
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Let neither KIRK nor STATE suffer hurt; Let them goe together. The best way for standing of a Kingdome, is a well constitute KIRK.
Let neither KIRK nor STATE suffer hurt; Let them go together. The best Way for standing of a Kingdom, is a well constitute KIRK.
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They deceave kinges, who make them believe, that the governemnt of the KIRK; I meane Presbyteriall governement, can not sute with MONARCHIE.
They deceive Kings, who make them believe, that the governemnt of the KIRK; I mean Presbyterial government, can not suit with MONARCHIE.
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They sute well, it being the Ordinance of CHRIST, rendering to GOD, what is GODS; and to Caesar, what is Caesars.
They suit well, it being the Ordinance of CHRIST, rendering to GOD, what is GOD'S; and to Caesar, what is Caesars.
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SIR, Kinges who have a tender care of the Kirk, Is. 41. 3. are called Nursing Fathers.
SIR, Kings who have a tender care of the Kirk, Is. 41. 3. Are called Nursing Father's.
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You would bee carefull, that the GOSPELL may have a free passage through the kingdome;
You would be careful, that the GOSPEL may have a free passage through the Kingdom;
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and that the governement of the Kirk, may bee preserved intiere, according to Your Solemne Engagement.
and that the government of the Kirk, may be preserved intiere, according to Your Solemn Engagement.
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The Kirk hath met with manie enemies, as Papists, Praelates, Malignants, which I passe as knowne enemies:
The Kirk hath met with many enemies, as Papists, Prelates, Malignants, which I pass as known enemies:
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But there are two sorts more, who, at this tyme, would be carefullie looked on.
But there Are two sorts more, who, At this time, would be carefully looked on.
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1. Sectaries, great enemies to the Kirk, and to all the Ordinances of CHRIST, and more particularlie to Preshyteriall governement, which they have and would have altogether destroyed.
1. Sectaries, great enemies to the Kirk, and to all the Ordinances of CHRIST, and more particularly to Preshyteriall government, which they have and would have altogether destroyed.
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A king should set himselfe agaynst these, because they are enemies as well to the king,
A King should Set himself against these, Because they Are enemies as well to the King,
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as to the kirk, and stryve to make both fall together.
as to the kirk, and strive to make both fallen together.
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2. Erastians, more dangerous snares to kinges, then Sectaeries; because kinges can looke well enough to these, who are agaynst themselves,
2. Erastians, more dangerous snares to Kings, then Sectaeries; Because Kings can look well enough to these, who Are against themselves,
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and their power, as Sectaries, who will have no king:
and their power, as Sectaries, who will have no King:
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But Erastians give more power to kinges, then they should have, and are great enemies to Presbyteriall governement:
But Erastians give more power to Kings, then they should have, and Are great enemies to Presbyterial government:
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For they would make kinges believe, that there is no governement but the Civill, and deryved from thence, which is a great wrong to the Sonne of GOD, who hath the governement of the kirk distinct from the Civill;
For they would make Kings believe, that there is no government but the Civil, and deryved from thence, which is a great wrong to the Son of GOD, who hath the government of the kirk distinct from the Civil;
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yet no wayes prejudiciall to it, being spirituall, and of another nature.
yet no ways prejudicial to it, being spiritual, and of Another nature.
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CHRIST did put the Magistrate out of suspition, that his kingdome was prejudiciall to Civill government;
CHRIST did put the Magistrate out of suspicion, that his Kingdom was prejudicial to Civil government;
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affirming, My Kingdome is not of this world. This Governement CHRIST hath not committed to kinges, but to the Office-Bearers of his house;
affirming, My Kingdom is not of this world. This Government CHRIST hath not committed to Kings, but to the Office-Bearers of his house;
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who in regard of Civill subjection, are under the Civill power as well as others;
who in regard of Civil subjection, Are under the Civil power as well as Others;
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but in their spirituall administration they are under CHRIST, who hath not given unto anie king upon earth, the dispensation of spirituall thinges to his people.
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.
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SIR, You are in Covenant with GOD, and His people, and are obliedged to mayntayne Presbyteriall Governement,
SIR, You Are in Covenant with GOD, and His people, and Are obliged to maintain Presbyterial Government,
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as well agaynst Erastians as Sectaries. I know, this Erastian humour aboundeth at Court.
as well against Erastians as Sectaries. I know, this Erastian humour Aboundeth At Court.
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It may bee some endevour to make You encroach upon that, for which GOD hath punished Your Predecessoures.
It may be Some endeavour to make You encroach upon that, for which GOD hath punished Your Predecessors.
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Bee who hee will that meddleth with this Governement to overturne it, it shall be as heavie to him as the burthen some stone to the enemies of the Kirk.
Bee who he will that meddleth with this Government to overturn it, it shall be as heavy to him as the burden Some stone to the enemies of the Kirk.
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They are cut in pieces, who burthē themselves with it. Zach, 12. 3. A KING in COVENANT with the People of GOD, should make much of these who are in COVENANT with him;They Are Cut in Pieces, who burden themselves with it. Zach, 12. 3. A KING in COVENANT with the People of GOD, should make much of these who Are in COVENANT with him;
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having in high estimation the Faythfull Servants of CHRIST, and the Godlie People of the Land. It is rare to fynd kings lovers of Faythfull Ministers, & Pious People.
having in high estimation the Faithful Servants of CHRIST, and the Godly People of the Land. It is rare to find Kings lovers of Faithful Ministers, & Pious People.
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It hath been the fault of our own kings to persecute the godly. 1. Let the king love the Servants of CHRIST, who speak the Trueth.
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.
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Evill kinges are branded with this that they contemned the PROPHETS, 2. CHRON. 25. When Amaziah had taken the gods of Seir, and set them up for his gods, a Prophet came to him, and reproved him;
Evil Kings Are branded with this that they contemned the PROPHETS, 2. CHRONICLES. 25. When Amaziah had taken the God's of Seir, and Set them up for his God's, a Prophet Come to him, and reproved him;
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unto whom the king sayd, Who made thee of the Kinges Counsell, forbeare, lest thou bee smitten.
unto whom the King said, Who made thee of the Kings Counsel, forbear, lest thou be smitten.
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This contempt of the Prophets warning, is a fore-runner of following destruction. Bee a carefull hearer of GODS WORD; take with reproofe;
This contempt of the prophets warning, is a forerunner of following destruction. Bee a careful hearer of GOD'S WORD; take with reproof;
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esteeme of it, as DAVID did, PSAL. 141. 5. An excellent oyle, which shall not breake the head.
esteem of it, as DAVID did, PSALM 141. 5. an excellent oil, which shall not break the head.
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To make much of the faithfull Servants of CHRIST, will be an evidence of reality. 2. Let the king esteem well of Godly PROFESSOURS. Let Pietie bee in accompt.
To make much of the faithful Servants of CHRIST, will be an evidence of reality. 2. Let the King esteem well of Godly PROFESSOURS. Let Piety be in account.
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It is a fault verie common, that Pious Men, because of their conscientious and strict walking, are hated by the Prophane, who love to live looselie.
It is a fault very Common, that Pious Men, Because of their conscientious and strict walking, Are hated by the Profane, who love to live loosely.
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It is usuall with prophane men, to labour to bring kinges unto a distaste of the Godlie;
It is usual with profane men, to labour to bring Kings unto a distaste of the Godly;
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especiallie when men who have professed Pietie become scandalous; whereupon they are readie to judge all Pious Men to bee lyke them;
especially when men who have professed Piety become scandalous; whereupon they Are ready to judge all Pious Men to be like them;
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and take occasion to speake evill of Pietie.
and take occasion to speak evil of Piety.
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I feare at this tyme, when men who have been commended for Pietie, have fallen foulelie, and betrayed their trust;
I Fear At this time, when men who have been commended for Piety, have fallen foully, and betrayed their trust;
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that men will take advantage, to speake agaynst the Godlie of the Land. Beware of this,
that men will take advantage, to speak against the Godly of the Land. Beware of this,
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for it is Sathans policie, to put Pietie out of request. Let not this move anie.
for it is Satan's policy, to put Piety out of request. Let not this move any.
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Fall who will, Pietie is still the same, and Pious Men will make conscience both of their wayes and trust.
Fallen who will, Piety is still the same, and Pious Men will make conscience both of their ways and trust.
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Remember, they are precious in GODS Eyes, who will not suffer men to despyse them, without their reward.
remember, they Are precious in GOD'S Eyes, who will not suffer men to despise them, without their reward.
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SIR, Let not your heart be from the godly in the Land, whatever hath fallen out at this time.
SIR, Let not your heart be from the godly in the Land, whatever hath fallen out At this time.
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I dare affirm there are very many really godly men, who by their prayers are supporting your Throne.
I Dare affirm there Are very many really godly men, who by their Prayers Are supporting your Throne.
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4. A King should bee carefull whom hee putteth in Places of Trust, as a maine thing,
4. A King should be careful whom he putteth in Places of Trust, as a main thing,
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for the good of the kingdome.
for the good of the Kingdom.
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It is a Maxime, That Trust should not bee put in their handes, who haue oppressed the people,
It is a Maxim, That Trust should not be put in their hands, who have oppressed the people,
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or have betrayed their Trust. There is a passage in Storie, meet for this purpose. One SEPTIMIUS ARABINUS, a man famous,
or have betrayed their Trust. There is a passage in Story, meet for this purpose. One SEPTIMIUS ARABINUS, a man famous,
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or rather infamous for Oppression, was put out of the SENATE, but re-admitted.
or rather infamous for Oppression, was put out of the SENATE, but readmitted.
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About this tyme ALEXANDER SEVERUS, being chosen to the Empyre, the SENATOURS did entertain him with publick salutations & congratulations.
About this time ALEXANDER SEVERUS, being chosen to the Empire, the SENATOURS did entertain him with public salutations & congratulations.
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Severus espying Arabinus, amongst the Senators, cryed out, O Numina! Arabinus non solum vivit, sed in Senatum venit. Severus espying Arabinus, among the Senators, cried out, O Numina! Arabinus non solum vivit, sed in Senatum venit.
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Ah! Arabinus not only liveth, but hee is in the Senate. Out of just indignation, he could not endure to see him.Ah! Arabinus not only lives, but he is in the Senate. Out of just Indignation, he could not endure to see him.
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As all are not meet for places of trust in judicatories, So all are not meet for places of trust in armies.
As all Are not meet for places of trust in Judges, So all Are not meet for places of trust in armies.
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Mē wold be chosen who are godly, & able for the charge.
Men would be chosen who Are godly, & able for the charge.
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But there are some who are not meet for trust. 1. They who are godly, out have no Skill nor ability for the place, A man may be a truely godly mā, who is not fit for such place,
But there Are Some who Are not meet for trust. 1. They who Are godly, out have no Skill nor ability for the place, A man may be a truly godly man, who is not fit for such place,
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& no wrong, is done to him, nor to godlynes, whē the placae is denyed to him.
& no wrong, is done to him, nor to godliness, when the placae is denied to him.
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I wonder how a godly man can take upon him a place, whereof hee hath no Skill. 2. They who have neither Skill nor cowrage, are verie unmeet;
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;
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for if it bee a place of never so great moment, faint-heartednesse will make them qayte it. 3. They who are both Skilfull and stout;
for if it be a place of never so great moment, faintheartedness will make them qayte it. 3. They who Are both Skilful and stout;
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yet are not honest, but perfidious and treacherous, should have no trust at all.
yet Are not honest, but perfidious and treacherous, should have no trust At all.
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Of all these we have sad experience, which should not move You to make choise of prophane and godlesse men, by whom a blessing is not to bee expected;
Of all these we have sad experience, which should not move You to make choice of profane and godless men, by whom a blessing is not to be expected;
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but it should move You to bee warie in Your choise.
but it should move You to be wary in Your choice.
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I am confident such may bee had, who will bee faythfull for Religion, King, and kingdome.
I am confident such may be had, who will be faithful for Religion, King, and Kingdom.
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5. There hath been much debate about the exercise of the kings power, yet He is put in the exercise of his power,
5. There hath been much debate about the exercise of the Kings power, yet He is put in the exercise of his power,
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and this day put in a better capacity to exercise it by his Coronation. Many are affrayed that the exercise of his power, shall prove dangerous to the Cause;
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;
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& indeed I confesse there is ground of fear, when we consider, how this power hath been abused by former kings.
& indeed I confess there is ground of Fear, when we Consider, how this power hath been abused by former Kings.
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Therefore, Sir, make good use of this power; & see that You rather keep within bounds, then exceed in the exercise of it.
Therefore, Sir, make good use of this power; & see that You rather keep within bounds, then exceed in the exercise of it.
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I may very well give such a Counsell, as an old Counsellour gave to a king of France. He having spent many years at Court, desired to retire into the countrey,
I may very well give such a Counsel, as an old Counselor gave to a King of France. He having spent many Years At Court, desired to retire into the country,
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for enjoying privacie fit for his age;
for enjoying privacy fit for his age;
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& having obtained leave, The king his master required him, to sit down, and write some advise of government, to leave behind him, which he out of modesty declyned.
& having obtained leave, The King his master required him, to fit down, and write Some Advice of government, to leave behind him, which he out of modesty declined.
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The king would not be denyed, but left with him pen & ink, and a sheet of paper.
The King would not be denied, but left with him pen & ink, and a sheet of paper.
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He being alone after some thoughts, wrote with faire and legible Characters in the head of the sheet Modus, in the middle of the sheet Modus, & in the foot of the sheet Modus; & wrote no more in all the 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, & in the foot of the sheet Modus; & wrote no more in all the paper;
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which he wrapped up, and delivered to the king, Meaning that the best Counsell he could give him, was, That he should keep temper in all things.
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.
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Nothing more fit for a young king, then to keep temper in all things. Take this Counsell, Sir, and be moderate in the use of your power.
Nothing more fit for a young King, then to keep temper in all things. Take this Counsel, Sir, and be moderate in the use of your power.
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The best way to keep power, is moderation in the use of it.
The best Way to keep power, is moderation in the use of it.
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6. The king hath many enemies, even such as are enemies to his Family, & to all kingly government;
6. The King hath many enemies, even such as Are enemies to his Family, & to all kingly government;
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and are now in the bowels of this kingdom wasting & destroying: Bestirre Your selfe, according to vowes & oathes, that are upon You, to be active,
and Are now in the bowels of this Kingdom wasting & destroying: Bestir Your self, according to vows & Oaths, that Are upon You, to be active,
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for the reliefe of CHRISTS kingdom, born down by thē, in all the three kingdoms; and for the reliefe of this kingdom grievously oppressed by them.
for the relief of CHRIST Kingdom, born down by them, in all the three kingdoms; and for the relief of this Kingdom grievously oppressed by them.
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We shall earnestly desyre, that GOD would put that Spirit upō our king, now entered upon publick government, which he hath put upon the Delyverers of his people from their cruell oppressours.
We shall earnestly desire, that GOD would put that Spirit upon our King, now entered upon public government, which he hath put upon the Delyverers of his people from their cruel Oppressors's.
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In speaking of the kings behaviour to enemies, One thing I can not passe. There is much spoken of a treatie with this enemie.
In speaking of the Kings behaviour to enemies, One thing I can not pass. There is much spoken of a treaty with this enemy.
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I am not of the judgement of some, who distinguish a treatie before invasion, & after invasion,
I am not of the judgement of Some, who distinguish a treaty before invasion, & After invasion,
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and say, Treating is very lawfull before invasion; because it is supposed that there is little wrong done;
and say, Treating is very lawful before invasion; Because it is supposed that there is little wrong done;
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but after invasion, when a kingdom is wronged, & put to infinit losses, then they say a treaty is to be shunned:
but After invasion, when a Kingdom is wronged, & put to infinite losses, then they say a treaty is to be shunned:
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But in my judgemēt, a treaty may be lawful after invasion, & wrongs sustained.
But in my judgement, a treaty may be lawful After invasion, & wrongs sustained.
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The end of war is peace, neither should desire of revenge obstruct it, providing it be such a treatie & peace,
The end of war is peace, neither should desire of revenge obstruct it, providing it be such a treaty & peace,
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as is not prejudiciall to Religion, nor to the safety of the kingdom, nor to the undoubted right of the king, not to the League & Covenant, wherunto we are so solemnly engaged.
as is not prejudicial to Religion, nor to the safety of the Kingdom, nor to the undoubted right of the King, not to the League & Covenant, whereunto we Are so solemnly engaged.
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But I must break off this treaty, with a story related in Plutarch. The City of Athens was in a great strait, wherin they knew not what to doe.
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.
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Themistocles in this strait said, he had something, wherein to give his opinion, for the behoofe of the State; but he thought it not fit to deliver himselfe publickly.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.
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Aristides a man of great trust, is appointed to hear him privatly, & to make an accompt as he thought meet.Aristides a man of great trust, is appointed to hear him privately, & to make an account as he Thought meet.
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When Aristides came to make his report to the Senate; He told them, that Themistocles his advice was indeed profitable, but not honest.
When Aristides Come to make his report to the Senate; He told them, that Themistocles his Advice was indeed profitable, but not honest.
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Whereupon the people would not so much as hear it.
Whereupon the people would not so much as hear it.
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There is much whispering of a treaty, they are not willing to speak publikly of it. Hear them in private;
There is much whispering of a treaty, they Are not willing to speak publicly of it. Hear them in private;
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& it may be the best advice shall be profitable; but not honest.
& it may be the best Advice shall be profitable; but not honest.
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If a treatie should be, let it be both profitable and honest, and no lover of peace will be agaynst it.
If a treaty should be, let it be both profitable and honest, and no lover of peace will be against it.
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7. Seing the king is now upon the renewing of the Covenants, It would be remembered, that we enter into Covenant, according to our profession therein;
7. Sing the King is now upon the renewing of the Covenants, It would be remembered, that we enter into Covenant, according to our profession therein;
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with reality, sincerity, & constancy, which are the qualifications of good Covenāters. Many doubt of your realitie in the Covenant:
with reality, sincerity, & constancy, which Are the qualifications of good Covenāters. Many doubt of your reality in the Covenant:
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Let Your sinceritie and realitie be evidenced by Your steadfastnesse and constancie; For manie have begun well, but have not been constant.
Let Your sincerity and reality be evidenced by Your steadfastness and constancy; For many have begun well, but have not been constant.
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In the sacred history of Kings, we find a note put upon kings according to their carriages. One of three sentences is written upon them. 1. Some kings have this writtē on them, He did evil in the sight of the LORD.
In the sacred history of Kings, we find a note put 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 sighed of the LORD.
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They neither begin wel nor end wel.
They neither begin well nor end well.
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Such an one was Ahaz, king of Iudah, & diverse others in that history. 2. Others have this writtē of thē, He did that which was right in the sight of the LORD;
Such an one was Ahaz, King of Iudah, & diverse Others in that history. 2. Others have this written of them, He did that which was right in the sighed of the LORD;
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but not with a perfect heart. but not with a perfect heart.
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Such an one was Amaziah, king of Iudah, 2. Chr. 25. 2. He was neither sincere nor constant:
Such an one was Amaziah, King of Iudah, 2. Christ 25. 2. He was neither sincere nor constant:
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whē GOD blessed him with victory against the Edomites, he fel fouly frō the true worship of GOD,
when GOD blessed him with victory against the Edomites, he fell foully from the true worship of GOD,
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& set up the gods of Edom. 3. A third sentence is writtē upon the godly kings of Iudah, He did right in the sight of the LORD with a perfect heart.
& Set up the God's of Edom. 3. A third sentence is written upon the godly Kings of Iudah, He did right in the sighed of the LORD with a perfect heart.
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As Asa, Hezekiah, Iehoshaphat and Iosiah, They were both sincere & constant. Let us neither have the first, nor the second;
As Asa, Hezekiah, Jehoshaphat and Josiah, They were both sincere & constant. Let us neither have the First, nor the second;
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but the third writtē upon our King, He did right in the sight of the LORD, with a perfect heart. Begin well, and continue constant.
but the third written upon our King, He did right in the sighed of the LORD, with a perfect heart. Begin well, and continue constant.
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Before I close, I shal seek leave, to lay before our young king, two exemples, to beware of, & One to follow.
Before I close, I shall seek leave, to lay before our young King, two Examples, to beware of, & One to follow.
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The two warning exemples, One of them is in the Text, another in our own Historie.
The two warning Examples, One of them is in the Text, Another in our own History.
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The first exemple is of Ioash. He began wel, & went on in a godly reformation all the dayes of Iehojada; but it is observed 2. Chrō. 24. 17. that after the dayes of Iehojada, the princes of Iudah came,
The First exemple is of Joash. He began well, & went on in a godly Reformation all the days of Iehojada; but it is observed 2. Chrō. 24. 17. that After the days of Iehojada, the Princes of Iudah Come,
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& did obeysance to the king;
& did obeisance to the King;
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& he hearkened unto them, vers. 18. It appeareth, they had been lying at waite, till the death of Iehojada; & took that opportunity to destroy the true worship of GOD,
& he harkened unto them, vers. 18. It appears, they had been lying At wait, till the death of Iehojada; & took that opportunity to destroy the true worship of GOD,
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& set up false worship, flattering the king for that effect:
& Set up false worship, flattering the King for that Effect:
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For it is said, They left the house of the LORD, & served groves & Idoles;
For it is said, They left the house of the LORD, & served groves & Idols;
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& were so far from being reclaimed, by the Prophet of the LORD, that was sent unto them, that they cōspired against Zechariah the son of Iehojada, who reproved them mildly for their Idolatry, and stoned him with stones,
& 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 Iehojada, who reproved them mildly for their Idolatry, and stoned him with stones,
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and slew him at the kings commandement.
and slew him At the Kings Commandment.
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And vers. 22. it is sayd, Ioash remembered not the kindnesse that Iehojada his father had done to him, but slew his sonne.
And vers. 22. it is said, Joash remembered not the kindness that Iehojada his father had done to him, but slew his son.
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SIR, Take this exemple for a warning.
SIR, Take this exemple for a warning.
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You are obliedged by the COVENANT, to goe on in the Work of Reformation, It may be, some great ones are wayting their tyme, not having opportunitie to work for the present, till afterward they may make obeysance,
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 afterwards they may make obeisance,
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and perswade You to destroy all, that hath been done in the Work of GOD these diverse years. Beware of it;
and persuade You to destroy all, that hath been done in the Work of GOD these diverse Years. Beware of it;
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Let no allurement or perswasion prevayle with You, to fall from that, which this day You bynd Your selfe to mayntayn.
Let no allurement or persuasion prevail with You, to fallen from that, which this day You bind Your self to maintain.
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Another exemple I give You, yet in recent memorie, of Your grand-father king IAMES. He fell to be very young, in a time, full of difficulties;
another exemple I give You, yet in recent memory, of Your grandfather King JAMES. He fell to be very young, in a time, full of difficulties;
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yet there was a godly party in the land, who did put the Crown upon his head:
yet there was a godly party in the land, who did put the Crown upon his head:
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And when he came to some years, He & his people entered in a Covenant with GOD, He was much cōmended by godly & faithfull men, comparing him to young Iosiah standing at the Altar, renewing a Covenant with GOD;
And when he Come to Some Years, He & his people entered in a Covenant with GOD, He was much commended by godly & faithful men, comparing him to young Josiah standing At the Altar, renewing a Covenant with GOD;
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And he himselfe did thank GOD, that he was born in a Reformed Kirk, better reformed then England; for they retained many popish ceremonies: yea, better reformed then Geneva, for they kept some holy dayes; Charging his people to be constant,
And he himself did thank GOD, that he was born in a Reformed Kirk, better reformed then England; for they retained many popish ceremonies: yea, better reformed then Geneva, for they kept Some holy days; Charging his people to be constant,
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& promising himselfe to continue in that Reformation, & to maintain the same. Notwithstanding of all this, he made a foule defection:
& promising himself to continue in that Reformation, & to maintain the same. Notwithstanding of all this, he made a foul defection:
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He remembered not the kindnesse of them who had held the crown upon his head; yea, he persecuted faithfull Ministers, for opposing that course of 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.
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He never rested till hee had undone Presbyteriall Governement, and Kirk Assemblies, setting up Bishops, and bringing in Ceremonies, agaynst which formerly hee had given large testimonie.
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.
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In a word, hee layd the foundation, whereupon his sonne our late king, did build much mischiefe to Religion, all the dayes of his lyfe.
In a word, he laid the Foundation, whereupon his son our late King, did built much mischief to Religion, all the days of his life.
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SIR, I lay this exemple before You the rather, because it is so near You, that the guiltines of the transgression lyeth upō the Throne & Family,
SIR, I lay this exemple before You the rather, Because it is so near You, that the guiltiness of the Transgression lies upon the Throne & Family,
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& it is one of the sinnes, for which You have professed humiliation very lately. Let it be laid to heart, take warning, requite not faithfull mens kindnes with persecution;
& 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;
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yea, requite not the LORD so, who hath preserved You to this tyme, and is setting a Crown upon Your head.
yea, requite not the LORD so, who hath preserved You to this time, and is setting a Crown upon Your head.
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Requite not the LORD with Apostasie and Defection from a sworn Covenant:
Requite not the LORD with Apostasy and Defection from a sworn Covenant:
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But bee steadfast in the Covevant, as You would give Testimonie of Your True Humiliation for the Defection of these that went before You.
But be steadfast in the Convent, as You would give Testimony of Your True Humiliation for the Defection of these that went before You.
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I have set vp these two exemples before You as beacons to warne You to keep off such dāgerous courses,
I have Set up these two Examples before You as beacons to warn You to keep off such dangerous courses,
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& shal add one for imitation, which, if followed, may happily bring with it the blessing of that godly mans adherēce to God.
& shall add one for imitation, which, if followed, may happily bring with it the blessing of that godly men adherence to God.
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The exemple is of Hezekiah, who did that which was right in the sight of the Lord, 2. king.
The exemple is of Hezekiah, who did that which was right in the sighed of the Lord, 2. King.
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18. 5. 6. It is said of him, He trustea in the Lord God of Israel,
18. 5. 6. It is said of him, He trustea in the Lord God of Israel,
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and he clave vnto the Lord, and departed not from following him, but kept his Cōmandements. and he clave unto the Lord, and departed not from following him, but kept his commandments.
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And vers. 7. The LORD was with him, and he prospered whither soever he went forth.
And vers. 7. The LORD was with him, and he prospered whither soever he went forth.
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Sir, follow this exemple, cleave unto the LORD, and depart not frō following him, & the LORD will be with You,
Sir, follow this exemple, cleave unto the LORD, and depart not from following him, & the LORD will be with You,
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& prosper You whithersoever You go.
& prosper You whithersoever You go.
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To this LORD, frō whom we expect a blessing upon this dayes workm, be glory and praise for ever. Amen.
To this LORD, from whom we expect a blessing upon this days workm, be glory and praise for ever. Amen.
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SERMON beeing ended, Prayer was made, for a Blessing upon the doctrine delyvered. The King being to renew the COVENANTS, first the Nationall Covenant, then the Solemn League, and Covenant, were distinctlie read.
SERMON being ended, Prayer was made, for a Blessing upon the Doctrine Delivered. The King being to renew the COVENANTS, First the National Covenant, then the Solemn League, and Covenant, were distinctly read.
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After the reading of these COVENANTS, The MINISTER prayed for grace, to perform the contents of the Covenants,
After the reading of these COVENANTS, The MINISTER prayed for grace, to perform the contents of the Covenants,
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and for faythfull steadfastnesse in the Oath of GOD;
and for faithful steadfastness in the Oath of GOD;
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And then (the Ministers Commissioners of the Generall Assemblie, desyred to bee present, standing before the Pulpit) hee ministred the Oath unto the King;
And then (the Ministers Commissioners of the General Assembly, desired to be present, standing before the Pulpit) he ministered the Oath unto the King;
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who kneeling, and lifting up his right hand, did swear in the words following:
who kneeling, and lifting up his right hand, did swear in the words following:
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I CHARLES, King of Great Britane, France and Ireland, doe assure and declare, by my Solemn Oath, in the Presence of Almightie GOD, the Searcher of Hearts, my allowance and approbation of the Nationall Covenant,
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,
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and of the Solemn League and Covenant above-written, and faythfullie obliedge my selfe, to prosecute the ends thereof, in my Station and Calling;
and of the Solemn League and Covenant above-written, and faithfully obliedge my self, to prosecute the ends thereof, in my Station and Calling;
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and that I for my selfe and successours, shall consent and agree, to all Acts of Parliament enjoyning the Nationall Covenant,
and that I for my self and Successors, shall consent and agree, to all Acts of Parliament enjoining the National Covenant,
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and the Solemn League and Covenant, and fullie establishing Presbyteriall Government, The Directorie of Worship, Confession of Fayth,
and the Solemn League and Covenant, and Fully establishing Presbyterial Government, The Directory of Worship, Confessi of Faith,
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and Catechismes in the Kingdom ōf Scotland, as they are approven by the Generall Assemblies of this Kirk, and Parliament of this Kingdom;
and Catechisms in the Kingdom of Scotland, as they Are approven by the General Assemblies of this Kirk, and Parliament of this Kingdom;
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And that I shall give my Royall Assent, to Acts and Ordinances of Parliament, passed, or to bee passed, enioyning the same in my other Dominions:
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:
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And that I shall observe these in my own practice and Familie, and shall never make opposition to anie of these, or endevour any change thereof. 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.
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After the King had thus Solemnlie sworne, The Nationall Covenant, the League & Covenant, and the Kings Oath, subjoyned unto both being drawne up in a fayre Parchment;
After the King had thus Solemnly sworn, The National Covenant, the League & Covenant, and the Kings Oath, subjoined unto both being drawn up in a fair Parchment;
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The King did subscrybe the same, in presence of all. Thereafter the King ascendeth the Stage, and sitteth down in the Chaire of State.
The King did subscrybe the same, in presence of all. Thereafter the King Ascendeth the Stage, and Sitteth down in the Chair of State.
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Then the Lords, Great Constable, and Marishall, went to the four corners of the Stage, with the Lyon going before them;
Then the lords, Great Constable, and Marshall, went to the four corners of the Stage, with the lion going before them;
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who spoke to the people these wordes, Sirs, I doe present vnto you the King, CHARLES, The Rightfull and Ʋndoubted Heire of the Crowne and Dignitie of this Realme;
who spoke to the people these words, Sirs, I do present unto you the King, CHARLES, The Rightful and Ʋndoubted Heir of the Crown and Dignity of this Realm;
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This day is by the Parliament of this Kingdome appoynted for his Coronation, And are you not willing to have him for your King,
This day is by the Parliament of this Kingdom appointed for his Coronation, And Are you not willing to have him for your King,
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and become subject to his Commandements? and become Subject to his commandments?
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In which action, the Kinges Majestie stood up, showing himselfe to the people, in each corner;
In which actium, the Kings Majesty stood up, showing himself to the people, in each corner;
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And the people expressed their willingnesse, by chearfull acclamations, in these wordes, GOD SAVE THE KING, CHARLES THE SECOND.
And the people expressed their willingness, by cheerful acclamations, in these words, GOD SAVE THE KING, CHARLES THE SECOND.
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Thereafter the Kinges Majestie supported by the Constable, and Marishall, commeth downe from the Stage, and sitteth downe in the Chaire, where hee heard the SERMON.
Thereafter the Kings Majesty supported by the Constable, and Marshall, comes down from the Stage, and Sitteth down in the Chair, where he herd the SERMON.
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The Minister, accompanied with the Ministers before mentioned, cometh from the Pulpit toward the King;
The Minister, accompanied with the Ministers before mentioned, comes from the Pulpit towards the King;
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& requyreth, If hee was willing to take the Oath, appoynted to bee taken at the Coronation.
& requireth, If he was willing to take the Oath, appointed to be taken At the Coronation.
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The King answered, hee was most willing.
The King answered, he was most willing.
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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:
Then the Oath of Coronation, as it is contained in the eight Act of the First Parliament of King JAMES, being read by the lion, The Tenor whereof follows:
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Because, that the increase of Vertue, and suppressing of Idolatrie, craveth, That the Prince and the people bee of one perfect Religion; Because, that the increase of Virtue, and suppressing of Idolatry, craves, That the Prince and the people be of one perfect Religion;
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which of GODS Mercie is now presentlie professed within this Realme;
which of GOD'S Mercy is now presently professed within this Realm;
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Therefore it is statuted and ordayned, by our Soveraigne Lord, my Lord Regent, and three Estates of this present Parliament;
Therefore it is Statuted and ordained, by our Sovereign Lord, my Lord Regent, and three Estates of this present Parliament;
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That all Kinges, Princes, and Magistrats whatsoever, holding their place which here-after at any tyme shall happen to Reigne,
That all Kings, Princes, and Magistrates whatsoever, holding their place which hereafter At any time shall happen to Reign,
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and beare rule over this Realme, at the tyme of their Coronation, and re•eat of their Princelie Authoritie, make their faythfull promise, in presence of the Eternall GOD;
and bear Rule over this Realm, At the time of their Coronation, and re•eat of their Princely authority, make their faithful promise, in presence of the Eternal GOD;
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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;
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;
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And according to the same Word, shall mayntayne the True Religion of CHRIST IESƲS, the preaching of His Holy Word,
And according to the same Word, shall maintain the True Religion of CHRIST IESƲS, the preaching of His Holy Word,
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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 due and right ministration of the Sacraments now received, and preached within this Realm. And shall Abolah and gainst and all false Religions, contrary to the same.
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And shall rule the people committed to their charge, according to the will and command of GOD revealed in His foresayd Word,
And shall Rule the people committed to their charge, according to the will and command of GOD revealed in His foresaid Word,
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and according to the Loveable Lawes, and Constitutions receaved in this Realme, no wayes repugnant to the sayd Word of the Eternall GOD,
and according to the Loveable Laws, and Constitutions received in this Realm, no ways repugnant to the said Word of the Eternal GOD,
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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.
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.
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The Rights and Rents, with all just Priviledges of the Crowne of Scotland, to preserve and keepe inviolated;
The Rights and Rends, with all just Privileges of the Crown of Scotland, to preserve and keep inviolated;
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Neither shall they transfer, nor alienate the same.
Neither shall they transfer, nor alienate the same.
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They shall forbid and represse in all E•ates, and degrees, reafe, oppression, and all kynd of wrong:
They shall forbid and repress in all E•ates, and Degrees, reafe, oppression, and all kind of wrong:
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In all judgementes they shall command and procure that justice, and equitie bee keeped, to all creatures, without exception,
In all Judgments they shall command and procure that Justice, and equity be keeped, to all creatures, without exception,
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as the LORD and Father of Mercies, bee mercifull vnto them:
as the LORD and Father of mercies, be merciful unto them:
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And out of their Landes and Empyre they shall bee carefull to roote out all Hereticks,
And out of their Lands and Empire they shall be careful to root out all Heretics,
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and enemies to the True Worship of GOD, that shall bee convict by the True Kirk of GOD, of the foresayd crymes;
and enemies to the True Worship of GOD, that shall be convict by the True Kirk of GOD, of the foresaid crimes;
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And that they shall faythfullie affirme the things above written, by their Solemne Oath. And that they shall faithfully affirm the things above written, by their Solemn Oath.
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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.
The Minister tendered the Oath unto the King, who kneeling, and holding up his right hand, sware in these words, By the Eternal and Almighty GOD, Who lives and Reigneth for ever, I shall observe and keep all that is contained in this Oath.
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This done, the Kinges Majestie sitteth downe in his Chaire, and reposeth himselfe a little.
This done, the Kings Majesty Sitteth down in his Chair, and reposes himself a little.
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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,
Then the King ariseth from his Chair, and is disrobed, by the Lord Great Chamberlain, of the Princely Robe, Wherewith he entered the Kirk,
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and is invested by the sayd Chamberlaine in his Royall Robes.
and is invested by the said Chamberlain in his Royal Robes.
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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,
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,
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and delyvered to Lyon king of Armes;
and Delivered to lion King of Arms;
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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,
Who gives it to the Lord Great Constable, who putteth the same in the Kings hand, saying, SIR, Receive this kingly Sword, for the Defence of the Faith of CHRIST,
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and protection of His Kirk, and of the True Religion, as it is presentlie professed within this kingdome,
and protection of His Kirk, and of the True Religion, as it is presently professed within this Kingdom,
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and according to the Nationall Covenant, and League and Covenant, and for executing Equitie, and Justice,
and according to the National Covenant, and League and Covenant, and for executing Equity, and justice,
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and for punishment of all iniquitie and injustice. and for punishment of all iniquity and injustice.
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This done, the Great Constable receaveth the Sword from the King, and girdeth the same about his syde.
This done, the Great Constable receiveth the Sword from the King, and Girdeth the same about his side.
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There-after, the King sitteth downe in his Chaire; and then the Spurres were put on him, by the Earle Matishall.
Thereafter, the King Sitteth down in his Chair; and then the Spurs were put on him, by the Earl Matishall.
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There-after, Archibald Marquis of Argyle, having taken the Crown in his handes, the Minister prayed to this purpose:
Thereafter, Archibald Marquis of Argyle, having taken the Crown in his hands, the Minister prayed to this purpose:
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That the LORD would purge the Crowne from the sinnes and transgressions of them that did reigne before Him; That the LORD would purge the Crown from the Sins and transgressions of them that did Reign before Him;
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That it might bee a pure Crowne, That GOD would settle the Crowne vpon the Kinges head:
That it might be a pure Crown, That GOD would settle the Crown upon the Kings head:
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And since men that set it on, were not able to settle it, That the LORD would put it on, and preserve it. And since men that Set it on, were not able to settle it, That the LORD would put it on, and preserve it.
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And then the sayd Marquis put the Crown on the Kings head.
And then the said Marquis put the Crown on the Kings head.
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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;
Which done, the lion King of Arms, The Great Constable standing by him, Causes an Herald, to call the Whole Noble men, one by one, according to their ranks;
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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;
who coming before the King, kneeling, and with their hand touching the Crown on the Kings head, sware these words, By the Eternal, and Almighty GOD, who lives and Reigneth for ever;
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I shall support thee to my vttermost. I shall support thee to my uttermost.
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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.
And when they had done, then all the Nobilt held up their hands, and sware to be loyal and true subject's, and faithful to the Crown.
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The Earle Marishall, with the Lyon, going to the four corners of the Stage, The Lyon proclaymeth the Obligatorie Oath of the People;
The Earl Marshall, with the lion, going to the four corners of the Stage, The lion proclaimeth the Obligatory Oath of the People;
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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 the People holding up their hands all the time, did swear By the Eternal and Almighty GOD, who lives and Reigneth for ever, we become your liege men,
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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. 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.
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Then did the Earls and Vicounts put on their crowns; and the Lyon lykewayes put on his.
Then did the Earls and Viscounts put on their crowns; and the lion lykewayes put on his.
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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;
Then did the Lord Chamberlain lose the Sword wherewith the King was girded; and draw it, and deliver it drawn into the Kings hands;
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and the King put it in the hands of the Great Constable, to carrie it naked before him.
and the King put it in the hands of the Great Constable, to carry it naked before him.
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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,
Then John Earl of Craufurd & Lindsay, took the Sceptre, and put it in the Kings right hand, saying, SIR, Receive this Sceptre the Signen of Royal Power of the Kingdom, that you may govern your self right,
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and defend all the Christian People committed by GOD to your Charge, punishing the wicked, & protecting the just. and defend all the Christian People committed by GOD to your Charge, punishing the wicked, & protecting the just.
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Then did the King ascend the Stage, attended by the Officers of the Crown, and Nobilitie,
Then did the King ascend the Stage, attended by the Officers of the Crown, and Nobilt,
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& was installed in the Royall Throne by Archibald Marquis of Argyle, saying;
& was installed in the Royal Throne by Archibald Marquis of Argyle, saying;
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Stand, & hold fast from henceforth, the place whereof you are the lawfull & righteous Heir, by a long and lineall succession, of your fathers; Stand, & hold fast from henceforth, the place whereof you Are the lawful & righteous Heir, by a long and lineal succession, of your Father's;
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which is now delyvered vnto you, by authoritie of Almightie GOD. which is now Delivered unto you, by Authority of Almighty GOD.
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When the King was set down upon the Throne, the Minister spoke to him a word of Exhortation, as followeth:
When the King was Set down upon the Throne, the Minister spoke to him a word of Exhortation, as follows:
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SIR, You are set down vpon the Throne, in a verie difficill tyme;
SIR, You Are Set down upon the Throne, in a very difficill time;
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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.
I shall Therefore put you in mind of a Scriptural expression of a Throne, 1. Chronicles 29. 23. it is said, Solomon sat on the Throne of the LORD.
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Sir, you are a king, and a king in Covenant with the LORD;
Sir, you Are a King, and a King in Covenant with the LORD;
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If you would have the LORD to own you to be his king, & your Throne to be his Throne;
If you would have the LORD to own you to be his King, & your Throne to be his Throne;
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I desire you may have some thoughts of this expression. 1. It is the LORDS Throne:
I desire you may have Some thoughts of this expression. 1. It is the LORDS Throne:
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Remember you have a king above you The King of Kings, & Lord of Lords, who commandeth thrones:
remember you have a King above you The King of Kings, & Lord of lords, who commands thrones:
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He setteth kinges on thrones, & dethroneth them at His pleasure:
He sets Kings on thrones, & dethroneth them At His pleasure:
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Therefore take a word of advice, Be thankfull to Him, who hath brought you thorow many wanderings to set you on this Throne:
Therefore take a word of Advice, Be thankful to Him, who hath brought you thorough many wanderings to Set you on this Throne:
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Kisse the Sonne, lest Hee bee angrie;
Kiss the Son, lest He be angry;
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and learne to serve Him with feare, who is terrible to the kings of the earth. and Learn to serve Him with Fear, who is terrible to the Kings of the earth.
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2. Your Throne, is the LORDS Throne;
2. Your Throne, is the LORDS Throne;
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and your people, the LORDS People; Let not your heart bee lifted vp above your brethren, Deutr. 17. 20. They are your brethren, not onlie flesh of your flesh,
and your people, the LORDS People; Let not your heart be lifted up above your brothers, Deuteronomy 17. 20. They Are your brothers, not only Flesh of your Flesh,
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but Brethren by Covenant with GOD: Let your Government bee refreshing vnto them, as the rayn on the mowen grasse. but Brothers by Covenant with GOD: Let your Government be refreshing unto them, as the rain on the mowen grass.
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3. Your Throne, is the TORDS Throne: Beware of making his Throne, a Throne of iniquitie:
3. Your Throne, is the TORDS Throne: Beware of making his Throne, a Throne of iniquity:
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There is such a Throne, Psal. 94. 20. Which frameth mischiefe by a Law, GOD will not owne such a Throne;
There is such a Throne, Psalm 94. 20. Which frameth mischief by a Law, GOD will not own such a Throne;
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It hath no fellowship with Him. Sir, There is too much iniquitie vpon the Throne, by your Predecessours;
It hath no fellowship with Him. Sir, There is too much iniquity upon the Throne, by your Predecessors;
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who framed mischiefe by a Law, such Lawes as have beene destructive to Religion, and grievous to the LORDS People;
who framed mischief by a Law, such Laws as have been destructive to Religion, and grievous to the LORDS People;
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You are on the Throne, & have the Scepter, beware of touching mischievous lawes therewith:
You Are on the Throne, & have the Sceptre, beware of touching mischievous laws therewith:
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But as the Throne is the LORDS Throne, let the Lawes be the LORDS Lawes, agreeable to His Word, such as are terrible to evill doers,
But as the Throne is the LORDS Throne, let the Laws be the LORDS Laws, agreeable to His Word, such as Are terrible to evil doers,
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and comfortable to the Godlie, and a reliefe to the Poore, and oppressed in the Land. and comfortable to the Godly, and a relief to the Poor, and oppressed in the Land.
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4. The LORDS Throne putteth you in mynd, whom you should have about the throne;
4. The LORDS Throne putteth you in mind, whom you should have about the throne;
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Wicked Counsellours, are not for a king vpon the LORDS Throne, SOLOMON knew this, who sayd, Prov. 25. 5. Take away the wicked from before the King,Wicked Counsellors, Are not for a King upon the LORDS Throne, SOLOMON knew this, who said, Curae 25. 5. Take away the wicked from before the King,
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and his Throne shall bee established in Righteousnesse:
and his Throne shall be established in Righteousness:
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And Prov. 20. 8. A King upon the Throne, scattereth away all evill with his eyes.And Curae 20. 8. A King upon the Throne, Scattereth away all evil with his eyes.
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5. The LORDS Throne putteth you in mynd, that the Judgement on the Throne, should be the LORDS, Take the exhortation, Jer. 22. from the beginning, The Prophet hath a cōmand to goe to the house of the king of Judah,
5. The LORDS Throne putteth you in mind, that the Judgement on the Throne, should be the LORDS, Take the exhortation, Jer. 22. from the beginning, The Prophet hath a command to go to the house of the King of Judah,
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and say, Heare the Word of the LORD, O king of Iudah, that sittest upon the Throne,and say, Hear the Word of the LORD, Oh King of Iudah, that Sittest upon the Throne,
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& thy servants, & thy people, Execute ye judgement, & righteousnes, & delyver the spoyled, out of the hand of the oppressour:
& thy Servants, & thy people, Execute you judgement, & righteousness, & deliver the spoiled, out of the hand of the oppressor:
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& doe no wrong, do no violence to the strāger, the fatherles, nor the widow, neither shed innocēt blood in this place.
& do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
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If ye do this thing indeed, then shall there enter by the gates of this house, kings sitting upon the Throne of DAVID.
If you do this thing indeed, then shall there enter by the gates of this house, Kings sitting upon the Throne of DAVID.
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But if yee will not heare these Wordes, I sweare by My Selfe, sayeth the LORD, This house shall become a desolation.
But if ye will not hear these Words, I swear by My Self, Saith the LORD, This house shall become a desolation.
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And vers. 7. I will prepare destroyers agaynst thee.
And vers. 7. I will prepare destroyers against thee.
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SIR, Destroyers are prepared for the injustee of the Throne, I intreat you, execute Righteous Judgement;
SIR, Destroyers Are prepared for the injustee of the Throne, I entreat you, execute Righteous Judgement;
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if you doe it not, your house will bee a Desolation: But if you doe that which is right, GOD shall remove the Destroyers;
if you do it not, your house will be a Desolation: But if you do that which is right, GOD shall remove the Destroyers;
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And you shall bee established on your Throne;
And you shall be established on your Throne;
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And there shall yet bee Dignitie in your House, for your servants, and for your people. And there shall yet be Dignity in your House, for your Servants, and for your people.
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Lastlie; If Your Throne bee the Throne of the LORD, Take a word of encouragment agaynst Throne Adversaries, Your enemies, are the enemies of the LORDS Throne: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 LORDS Throne:
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Make your peace with GOD in CHRIST, and the LORD shall scatter your enemies from the Throne; Make your peace with GOD in CHRIST, and the LORD shall scatter your enemies from the Throne;
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And Hee shall magnifie you yet in the sight of these Nations, and make the misled people submit themselves willinglie to Your Governement. SIR;And He shall magnify you yet in the sighed of these nations, and make the misled people submit themselves willingly to Your Government. SIR;
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If You vse well the LORDS Throne, on which you are set, then the two words in the place cited, 1. Chron. 29. 23. spoken of Solomon sitting on the Throne of the LORD, Hee prospered,If You use well the LORDS Throne, on which you Are Set, then the two words in the place cited, 1. Chronicles 29. 23. spoken of Solomon sitting on the Throne of the LORD, He prospered,
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and all Israel obeyed him, shall belong vnto you, Your people shall obey you, in the LORD;
and all Israel obeyed him, shall belong unto you, Your people shall obey you, in the LORD;
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and you shall prosper in the sight of the Nations round about.
and you shall prosper in the sighed of the nations round about.
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Then the Lord Chancellour went to the four corners of the Stage, The Lyon king of Armes going before him,
Then the Lord Chancellor went to the four corners of the Stage, The lion King of Arms going before him,
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and proclaymed his Majesties Free Pardon, to all Breakers of Penall Statutes, and made offer thereof:
and proclaimed his Majesties Free Pardon, to all Breakers of Penal Statutes, and made offer thereof:
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Whereupon the people cryed, GOD SAVE THE KING.
Whereupon the people cried, GOD SAVE THE KING.
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Then the King supported by the Great Constable, and Marishall, and accompanied with the Chancellour, arose from the Throne,
Then the King supported by the Great Constable, and Marshall, and accompanied with the Chancellor, arose from the Throne,
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& went out, at a door prepared for the purpose, to a Stage;
& went out, At a door prepared for the purpose, to a Stage;
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and showed himselfe to the people without, who clapped with their handes, and cryed with a lowd voyce, a long tyme, GOD SAVE THE KING.
and showed himself to the people without, who clapped with their hands, and cried with a loud voice, a long time, GOD SAVE THE KING.
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Then the King returning, & sitting down upon the Throne, delyvered the Scepter, to the Earle of Craufurd and Lindsay, to bee carried before him:
Then the King returning, & sitting down upon the Throne, Delivered the Sceptre, to the Earl of Craufurd and Lindsay, to be carried before him:
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Thereafter the Lyon king of Arms, rehearsed the Royall Lyne of the Kings upward, to FERGUS the first.
Thereafter the lion King of Arms, rehearsed the Royal Line of the Kings upward, to FERGUS the First.
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Then the Lyon called the Lords one by one, who kneeling and holding their hands betwixt the Kings hands, did sweare these words, By the Eternall and Almightie GOD, who liveth and reigneth for ever, I doe become your Liedge man,
Then the lion called the lords one by one, who kneeling and holding their hands betwixt the Kings hands, did swear these words, By the Eternal and Almighty GOD, who lives and Reigneth for ever, I do become your Liege man,
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and Trueth and Fayth shall beare vnto you, and live and die with you, agaynst all manner of Folkes whatsoever, in your service, according to the Nationall Covenant, and Solemn League and Covenant. and 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.
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And everie one of them kissed the Kings left cheek.
And every one of them kissed the Kings left cheek.
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When these Solemnities were ended, The Minister standing before the King on his Throne, pronounced this Blessing:
When these Solemnities were ended, The Minister standing before the King on his Throne, pronounced this Blessing:
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The LORD blesse thee, and save thee; The LORD heare thee in the day of Trouble; The LORD bless thee, and save thee; The LORD hear thee in the day of Trouble;
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The Name of the GOD of Jacob defend thee; The LORD send thee helpe from the Sanctuarie, and strengthen thee out of Sion. Amen. The Name of the GOD of Jacob defend thee; The LORD send thee help from the Sanctuary, and strengthen thee out of Sion. Amen.
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After the Blessing pronounced, the Minister went to the Pulpit, and had the following Exhortation, The King sitting still upon the Throne.
After the Blessing pronounced, the Minister went to the Pulpit, and had the following Exhortation, The King sitting still upon the Throne.
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Yee have this day a King crowned, and entered into COVENANT with GOD, and his people, Look, both King and People, that yee keep this COVENANT;
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;
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and beware of the breach of it:
and beware of the breach of it:
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That yee may bee the more carefull to keep it, I will lay a few things before you.
That ye may be the more careful to keep it, I will lay a few things before you.
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I remember when the Solemn League & Covenant was entered by both Nations, The Cōmmissionars from ENGLAND being present in the East Kirk of Edinburgh, a passage was cited out of Nehem. 5. 13. Which I shall now agayn cite, Nehemiah requyreth an Oath of the Nobles and people, to restore the morgaged lands, which they promised to doe;
I Remember when the Solemn League & Covenant was entered by both nations, The Commmissionars from ENGLAND being present in the East Kirk of Edinburgh, a passage was cited out of Nehemiah 5. 13. Which I shall now again Cite, Nehemiah requireth an Oath of the Nobles and people, to restore the mortgaged Lands, which they promised to do;
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After the Oath was tendered, in the 13. vers. hee did shake his lap, and sayd, So GOD shake out every man from his house,
After the Oath was tendered, in the 13. vers. he did shake his lap, and said, So GOD shake out every man from his house,
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& from his labour, that performeth not his promise, even thus bee hee shaken out and emptied; And all the Congregation sayd: Amen. & from his labour, that Performeth not his promise, even thus be he shaken out and emptied; And all the Congregation said: Amen.
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Since that tyme, manie of these who were in Covenant, are shaken out of it; yea, they have shaken of the Covenant, and layd it asyde.
Since that time, many of these who were in Covenant, Are shaken out of it; yea, they have shaken of the Covenant, and laid it aside.
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It is true, they are prospering this day, and think that they prosper, by laying aside the Covenant;
It is true, they Are prospering this day, and think that they prosper, by laying aside the Covenant;
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But they wil be deceaved, That word spoken then, shall not fall to the ground, GOD shall shake them out of their possession and emptie them for their perfidious breach of the Covenant.
But they will be deceived, That word spoken then, shall not fallen to the ground, GOD shall shake them out of their possession and empty them for their perfidious breach of the Covenant.
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The same I say to King and Nobles, and all that are in Covenant;
The same I say to King and Nobles, and all that Are in Covenant;
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If you break that Covenant, being so solemnly sworn, All these who have touched your Crown,
If you break that Covenant, being so solemnly sworn, All these who have touched your Crown,
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& sworn to support it, shall not be able to hold it on; but GOD will shake it off, & turn you from the Throne:
& sworn to support it, shall not be able to hold it on; but GOD will shake it off, & turn you from the Throne:
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And ye Noble-men, who are assistant to the putting on of the Crown, & setting the King upon the Throne,
And you Noblemen, who Are assistant to the putting on of the Crown, & setting the King upon the Throne,
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if yee shall either assist, or advyse the King to break the Covenant, & over-turne the Work of GOD, hee shall shake you out of your possessions,
if ye shall either assist, or advise the King to break the Covenant, & overturn the Work of GOD, he shall shake you out of your possessions,
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and emptie you of all your glorie.
and empty you of all your glory.
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Another passage I offer to your serious consideration, Jer. 34. 8. After that Zedekiah had promised to proclaime libertie to all the LORDS People, who were servants,
another passage I offer to your serious consideration, Jer. 34. 8. After that Zedekiah had promised to proclaim liberty to all the LORDS People, who were Servants,
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& entered in a Covenant hee & his Princes to let them goe free, and according to the Oath had let them goe;
& entered in a Covenant he & his Princes to let them go free, and according to the Oath had let them go;
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Afterwards they caused the servants to returne, and brought them into subjection, vers. 11. What followeth upon this breach? vers. 15. 16. Ye were now turned,
Afterwards they caused the Servants to return, and brought them into subjection, vers. 11. What follows upon this breach? vers. 15. 16. You were now turned,
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& had done right in my sight in proclaiming libertie; but yee turned, & made them servants again. & had done right in my sighed in proclaiming liberty; but ye turned, & made them Servants again.
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And therefore, vers. 18. 19. 20. 21. I will give the men who have transgressed My Covenant, who have not performed the wordes of the Covenant, which they made before Me,
And Therefore, vers. 18. 19. 20. 21. I will give the men who have transgressed My Covenant, who have not performed the words of the Covenant, which they made before Me,
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when they cut the calf in twain, and passed between the parts thereof, I will even give them into the hands of their enemies, into the hand of them that seek their lyfe, even Zedekiah and his Princes. when they Cut the calf in twain, and passed between the parts thereof, I will even give them into the hands of their enemies, into the hand of them that seek their life, even Zedekiah and his Princes.
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If the breach of a Covenant made for the Libertie of Servants was so punished, what shall bee the punishment of the breach of a COVENANT for Religiō,
If the breach of a Covenant made for the Liberty of Servants was so punished, what shall be the punishment of the breach of a COVENANT for Religion,
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& the liberty of the people of GOD? There is nothing more terrible to King and Princes,
& the liberty of the people of GOD? There is nothing more terrible to King and Princes,
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then to be given into the hand of enemies, that seek their lyfe.
then to be given into the hand of enemies, that seek their life.
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If yee would escape this judgement, Let King and Princes keep their Covenant made with GOD:
If ye would escape this judgement, Let King and Princes keep their Covenant made with GOD:
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Your enemies who seeke your lyfe, are in the Land, if yee breake the COVENANT, it may bee feared, GOD give you over unto them as a prey:
Your enemies who seek your life, Are in the Land, if ye break the COVENANT, it may be feared, GOD give you over unto them as a prey:
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But if yee keepe COVENANT, it may bee expected, GOD will keepe you out of their hands.
But if ye keep COVENANT, it may be expected, GOD will keep you out of their hands.
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Let not the place ye heard opened, bee forgotten, for in it yee have an exemple of Divine Iustice agaynst Joash and the Princes,
Let not the place you herd opened, be forgotten, for in it ye have an exemple of Divine justice against Joash and the Princes,
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for breaking that COVENANT, 2. CHRON. 24. 23. The Princes who intised to that Breach, are destroyed;
for breaking that COVENANT, 2. CHRONICLES. 24. 23. The Princes who enticed to that Breach, Are destroyed;
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and in the 24. vers. it is sayd, The armie of the Syrians came with a small companie of men,
and in the 24. vers. it is said, The army of the Syrians Come with a small company of men,
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and the LORD delyvered a verie great hoste in their hand; because they had forsaken the LORD GOD of their fathers:
and the LORD Delivered a very great host in their hand; Because they had forsaken the LORD GOD of their Father's:
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So they executed judgement agaynst Joash. So they executed judgement against Joash.
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And vers. 25. His owne servantes conspired agaynst him, and slew him on his bed, &c. The Conspiracie of Servants or Subjects, against their king, is a wicked course:
And vers. 25. His own Servants conspired against him, and slew him on his Bed, etc. The conspiracy of Servants or Subject's, against their King, is a wicked course:
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But GOD in His Righteous Iudgement suffereth Subjects to conspire and rebell agaynst their Princes; because they rebell against GOD:
But GOD in His Righteous Judgement suffers Subject's to conspire and rebel against their Princes; Because they rebel against GOD:
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And Hee suffereth Subjects to break the Covenant made with a king; because hee breaketh the Covenant made with GOD.
And He suffers Subject's to break the Covenant made with a King; Because he breaks the Covenant made with GOD.
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I may say freely, that a chief cause of the judgement upon the kings house, hath been the Grand-fathers breach of Covenāt with GOD,
I may say freely, that a chief cause of the judgement upon the Kings house, hath been the Grandfathers breach of Covenant with GOD,
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& the fathers following his steps in opposing the work of GOD, & his Kirk within these kingdoms;
& the Father's following his steps in opposing the work of GOD, & his Kirk within these kingdoms;
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They broke Covenant with GOD, and men have broken Covenant with them:
They broke Covenant with GOD, and men have broken Covenant with them:
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Yea, most cruellie and perfidiouslie have invaded the Royall Familie, and trodden upon all Princelie Dignitie. Bee wyse by their exemple;
Yea, most cruelly and perfidiously have invaded the Royal Family, and trodden upon all Princely Dignity. be wise by their exemple;
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You are now sitting upō the Throne of the kingdom, & your Nobles about you, there is one above you,
You Are now sitting upon the Throne of the Kingdom, & your Nobles about you, there is one above you,
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even JESƲS, the King of Sion; and I, as His servant, dare not but be free with you;
even JESƲS, the King of Sion; and I, as His servant, Dare not but be free with you;
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I charge you, Sir, in His Name, That you keep this Covenant in all points; If you shall break this Covenant, and come agaynst His Cause;
I charge you, Sir, in His Name, That you keep this Covenant in all points; If you shall break this Covenant, and come against His Cause;
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I assure you, the Contraversie is not ended between GOD and your familie: But will be carried on to the further weakening, if not the over-throw of it:
I assure you, the Controversy is not ended between GOD and your family: But will be carried on to the further weakening, if not the overthrow of it:
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But if you shall keep this Covenant, and befriend the KINGDOM of CHRIST, It may bee from this day, GOD shall begin to doe you good,
But if you shall keep this Covenant, and befriend the KINGDOM of CHRIST, It may be from this day, GOD shall begin to do you good,
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Although your estate bee verie weake, GOD is able to rayse you, and make you reigne, maugre the opposition of all your enemies:
Although your estate be very weak, GOD is able to raise you, and make you Reign, maugre the opposition of all your enemies:
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And how-soever it shall please the LORD to dispose, you shall have peace toward GOD, through CHRIST the MEDIATOR.
And howsoever it shall please the LORD to dispose, you shall have peace towards GOD, through CHRIST the MEDIATOR.
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As for you who are Nobles and Peeres of the Land, your share is great in this day of Coronation, yee have come and touched the Crowne,
As for you who Are Nobles and Peers of the Land, your share is great in this day of Coronation, ye have come and touched the Crown,
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and sworne to support it, yee have handled the Sword and the Scepter, and have set down the King upon his Throne.
and sworn to support it, ye have handled the Sword and the Sceptre, and have Set down the King upon his Throne.
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1. I charge you to keepe your Covenant with GOD;
1. I charge you to keep your Covenant with GOD;
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and see that yee never bee moved your selves to come agaynst it in anie head, or article thereof;
and see that ye never be moved your selves to come against it in any head, or article thereof;
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and that yee give no counsell to the king to come against the Doctrine, Worship, Government & Discipline of the Kirk, established in this Land,
and that ye give no counsel to the King to come against the Doctrine, Worship, Government & Discipline of the Kirk, established in this Land,
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as ye would eschew the judgement of Covenant breakers.
as you would eschew the judgement of Covenant breakers.
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If the King & ye who are engaged to support the Crowne, conspire together against the Kingdome of CHRIST, both yee that doe support,
If the King & you who Are engaged to support the Crown, conspire together against the Kingdom of CHRIST, both ye that do support,
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& hee that is supported, will fall together.
& he that is supported, will fallen together.
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I presse this the more, because it is a rare thing to see a king & great men for CHRIST;
I press this the more, Because it is a rare thing to see a King & great men for CHRIST;
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In the long Catalogue of kings, which yee have heard recited this day, they will bee found few who have beene for CHRIST.
In the long Catalogue of Kings, which ye have herd recited this day, they will be found few who have been for CHRIST.
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2. I charge you also, because of your many Oathes to the king; That you keep them inviolablie.
2. I charge you also, Because of your many Oaths to the King; That you keep them inviolably.
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Bee faythfull to him, according to your Covenant, The Oathes of GOD are upon you,
be faithful to him, according to your Covenant, The Oaths of GOD Are upon you,
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if directlie, or indirectlie, yee doe anie thing agaynst his Standing, GOD, by whom yee have sworne, will bee avenged upon you,
if directly, or indirectly, ye do any thing against his Standing, GOD, by whom ye have sworn, will be avenged upon you,
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for the breach of His Oath.
for the breach of His Oath.
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And now I will shut up all with one word more to You, SIR, You are the only Covenanted king with GOD,
And now I will shut up all with one word more to You, SIR, You Are the only Covenanted King with GOD,
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& His People, in the world; many have obstructed Your entrie in it:
& His People, in the world; many have obstructed Your entry in it:
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Now seing the LORD hath brought You in over all these Obstructions, Only observe to doe what is contayned therein;
Now sing the LORD hath brought You in over all these Obstructions, Only observe to do what is contained therein;
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and it shall prove an happie tyme for You, and Your House.
and it shall prove an happy time for You, and Your House.
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And because You are entered in tymes of great Difficultie, wherin smal strength seemeth to remain with You, in the eyes of the world,
And Because You Are entered in times of great Difficulty, wherein small strength seems to remain with You, in the eyes of the world,
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for recovering Your just power and greatnesse;
for recovering Your just power and greatness;
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Therefore take the Counsell which David when he was a-dying, gave to his sonne Solomon, 1. King. 2. 2. 3. Bee strong,
Therefore take the Counsel which David when he was dying, gave to his son Solomon, 1. King. 2. 2. 3. be strong,
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and show thy selfe a man, and keep the Charge of the LORD thy GOD: to walke in His Wayes, and keepe His Commandements;
and show thy self a man, and keep the Charge of the LORD thy GOD: to walk in His Ways, and keep His commandments;
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that thou mayest prosper in all that thou doest, and whether-so-ever thou turnest thy selfe. After this Exhortation, the Minister closed the whole Action, with Prayer; and the xx. PSALM being sung, hee dismissed the people, with the Blessing.that thou Mayest prosper in all that thou dost, and whithersoever thou Turnest thy self. After this Exhortation, the Minister closed the Whole Actium, with Prayer; and the xx. PSALM being sung, he dismissed the people, with the Blessing.
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Then did the Kinges Majestie descend from the Stage, with the Crown upon his head;
Then did the Kings Majesty descend from the Stage, with the Crown upon his head;
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and receaving agayn the Scepter in his hand, returned with his whole Trayn, in solemn manner, to his Palace, the Sword being carried before him. FINIS.
and receiving again the Sceptre in his hand, returned with his Whole Train, in solemn manner, to his Palace, the Sword being carried before him. FINIS.
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