which we shall do as in the sight of God And because these Kingdomes are guilty of many sins and provocations against God and his Son Jesus Christ as is too manifest by our present distresses and dangers the fruits thereof We professe and declare before God and the world our unfained desire to be humbled for our own sins and for the sins of these Kingdomes especially that we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured for the purity and power thereof and that we have not endeavoured to receive Christ in our hearts nor to walk worthy of him in our lives which are the causes of our sins and transgressions so much abounding amongst us and our true and unfained purpose desire and endeavour for our selves and all others under our power and charge both in publick and in private in all duties we owe to God and Man to amend our lives and each one to go before another in the example of a real Reformation that the Lord may turn away his wrath and heavy indignation and establish these Churches and Kingdomes in truth and peace And this Covenant we make in the presence of Almighty God the Searcher of all hearts with a true intention to perform the same as we shall answer at the great Day when the secrets of all hearts shall be disclosed Most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end and to blesse our desires and proceedings with such successe as may be deliverance and safety to his people and encouragement to other Christian Churches groaning under or in danger of the yoak of Antichristian tyranny to joyn in the same or like Association and Covonant to the glory of God the enlargement of the Kingdome of Jesus Christ and the peace and tranquility of Christian Kingdomes and Common-wealths Wil. Lenthal Speaker Beuchamp St. John Gilbert Gerrard Walter Earle James Cambel Thomas Cheeke Robert Nicholas Benjamin Rudyard John Gurdon Robert Harley Francis Knollis Edward Master John White Anthony Sapley Dennis Bond Lawrence Whitaker Michael Noble â—ere Hoby Richard Barwis Edward Baynton William Cawley John Moyle John Pyne George Searle Henry Vane senior Nevil Pool John Young Henry Herbert Thomas Sandys William Iesson Philip L. Herbert Thomas Bartington Martin Lumley John Trevor Francis Godolphin Thomas Arundell Edward Stephens Gilbert Piekering John Greve Oliver Cromwell Henry Vane junior William Cage Richard Erisey Philip L. Lisle Will. Heveningham Isaac Pennington Richard Cresheld Thomas Pelham Thomas Parker John Leigh John Harris Augustin Skinner John Venn William Strickland John Franklin Samuel Brown Robert Scawen Roger Hill John Button John Meyrick Ambrose Brown Richard Winn Edward Owner Charles Pym Charles L. Cranborn Ben. Weston Dudley North John Nut John Corbet Roger Burgoyne Peter Temple Benjamin Valentine Thomas Walsingham Oliver Luke William Alenson Humphrey Salwey Richard Moor William Ashurst Thomas Moor Thomas Fountain William Ellys Henry Shelley Rich. Shuttleworth Henry Ludlow George Gallop Robert Wallop Arthur Hesilrige Oliver Saint-John Thomas Grantham Francis Barnham Will. L. Fitz Williams Edmund Dunch Henry Mildmay Hugh Rogers Thomas Hatcher John Wray Simonds D'Ewes Anthony Bedingfield John Ashe William L. Munson Martin Lister Robert Goodwin Edward Thomas Henry Lucas Miles Corbet Philip Smith Cornelius Holland William Spurflowe John Lowry Peter Wentworth Henry Chomley Philip Stapleton William Pierrepoint Roger North Alexander Popham Thomas Hodges John Maynard Samuel Vassal Anthony Irby John Clotworthy John Brâ—â—â—â—lme Richard Jervoyse John Blackiston Walter Long John Rolle Robert Jennor John Waddon William Masham John Lisle Edmund Fowel Edward Ashe Thomas Pury Richard Whitehead Richard Jâ—nyns Humphrey Tufton Thomas Daâ—res Thomas Earl John Downes John Goodwyn Francis Drake William Waller Samuel Luke Francis Buller Richard Harman George Buller Arthur Onslowe Richard Wynwood Robert Pye H. L. Gray of Ruthin Richard Knightley John Pym Christoph Yelverton Anthony Nicoll Peter Wroth Robert Reynolds Nat. Barnardiston Henry Heyman William Purefoy Valentine Walton Michael Oldesworth William Wheeler Hall Ravenscroft T. L. Gray of Groby Thomas Middleton Edw. Hungerford Christopher Wrey Richard Lee Herbert Morley Thomas Lane Robert Cecil William Bell Thomas Some Herbot Grimstone Symon Snowe John Nash Herbot Grimstone Ralph Asheton Edward Ayshcoghe John Wylde John Trenchard Thomas Jervoyse Richard Browne William Plaiters Nathaniel Stephens Richard Rose Francis Rous Gilbert Millington Walter Young John Brown John Hippisley Edward Poole Henry Pelham William Hay John Driden Nathaniel Fyennes William Lewis Giles Grene William Lytton John Harvey Edward Dowce William Strode Edmond Prideaux Thomas Hoyle Edward Exton Francis Popham Zouch Tate John Curson Alexander Bence Squire Bence John Selden John Glyn Richard Onslow John Coke Tho. L. Wenman Bulstrode Whitlock George Montague Edward Partheriche Henry Campion VVilliam VVhittaker Denzel Holles Edward VVingate James Fennys Poynings Moore Edward Bisse junior VVilliam Jephson Edward Montague Norton Knatchboll Thomas Eden Edward Baynton Jo. Evelin Jo. Potts Sam. Rolls Ralph Ashton VVilliam Drake Pereg. Pelham VVilliam Brereton Thomas VViddrington Natha Hallows Joh. Bamfield Symond Thelwall Hen. VVorsley Phil. Parker Edw. Boys John Alford Die Veneris 29 Januar. 1644. ORdered by the Commons assembled in Parliament That the Solemn League and Covenant be on every day of Fast and Publique Humiliation publiquely read in every Church and Congregation within the Kingdome And that every Congregation be enjoyned to have one of the said Covenants fairly Printed in a fair Letter in a Table fitted to hang up in some publick place of the Church to be read Hen. Elsynge Cler. Pail Dom. Com. The Form and Order of the CORONATION OF CHARLES II. King of Scotland England France and Ireland As it was acted and done at Scoon the first day of January 1651. By Robert Dowglas Minister at Edinburgh FIrst the Kings Majesty in a Princes Robe was conducted from his Bed-chamber by the Constable on his right hand and the Marshal on his left to the Chamber of presence and there was placed in a Chair under a cloth of State by the Lord of Angus Chamberlain appointed by the King for that day and there after a little repose the Noblemen with the Commissioners of Barons and Burroughs entred the Hall and presented themselves before his Majesty Thereafter the Lord chancellor spoke to the King to this purpose Sir your good Subjects desire You may be crowned as the righteous and lawful Heir of the Crown of this Kingdome that you would maintain Religion as it is presently professed and established conform to the National covenant League and Covenant and according to your Declaration at Dumferling in August last Also that you would be graciously pleased to receive them under Your Highnesse Protection to govern them by the Lawes of the Kingdome and to defend them in their Rights and Liberties by Your Royal power offering themselves in most humble manner to Your Majesty with their vows to bestow land life and what else is in their power for the maintenance of
necessary duty to crown the King upon all hazards and to leave the successe to God 2. It appeareth now it hath been too long delayed Delay is dangerous because of the comâ—â—â—ance of some and treachery of â—thers If it shall be delayed long it is to be feared that the mâ—â—â— part shall sit down under the shâ—dow of the Bramble the destroyiâ—â— usurpers I come to the particular hanâ—ling of this present Text and 〈◊〉 speak from it to the present tiâ—â— I have read the 12. and 17. v. 〈◊〉 cause of these two which meet tâ—gether the Crowning of a Kinâ— and his renewing the Covenaâ—â— Amongst many particulars whiâ—â— may be handled from the Text shall confine my self to these fivâ— 1. The Crown He put the Croâ—â— upon his head 2. The Testimonâ— He gave them the Testimony 3. Tâ—â— Anointing They Anointed hiâ— These three are in the 12. versâ— As for that which is spoken of tâ—â— peoples joy we shall give it a touâ—â— when we come to the peoples dutâ— The covenant between God anâ— the King and the people Jehojaâ—â— made a covenant between God anâ— the King and the people that thâ— should be the Lords people 5. The Covenant between the King and the people Between the King also and the people both in the 17. verse First the Crown is put upon his Head A Crown is the most excellent badge of Royal Majesty To discourse on Crowns in a State-way I shall leave unto States-men and lay only these three before you of the Crown I. In putting on of the Crown it would be well fastened for Kings Crowns are often times tottering and this is a time wherein they totter There are two things which make Kings Crowns to totter great sins and great commotions and troubles take heed of both 1. There are many sins upon our King and his Family Sin will make the surest Crown that ever men set on to totter The sins of former Kings have made this a tottering Crown I shall not insist here seeing there hath been a solemn day of humiliation through the Land on Thursday last for the sins of the Royal Family I wish the Lord may blesse it and desire the King may be truly humbled for his own sins and the sins of his fathers house which have been great beware of putting on these sins with the Crown For if you put them on all the well-wishers to a King in the three Kingdomes will not be able to hold on the Crown and keep it from tottering yea from falling Lord take away the controversie with the Royal Family that the Crown may be fastened sure upon the Kings head without falling or tottering 2. Troubles and commotions in a Kingdome make crowns to totter A Crown at the best and in the most calme times is full of trouble which if it were well weighed by men there would not be such hunting after Crowns I read of a Great man who considering the trouble and care that accompanied a Crown said he would not take it up at his foot though he might have it for taking Now if a Crown at the best be so full of troubles what shall one think of a Crown at the worst when there are so great commotions wherein the Crown is directly aimed at Surely it must be a tottering crown at the least especially when former sins have brought on these troubles As the remedy of the former is true humiliation and turning unto God so the remedy of the latter is Psal 21.3 speaking of Davids crown Thou settest a crown of pure gold upon his head God set on Davids crown and therefore it was setled notwithstanding of many troubles Men may set on crowns and they may be thrown off again but when God setteth them on they will be fast Enemies have touched the Crown of our King and casten it off in the other Kingdome and have made it totter in this Kingdome both the King who is to be crowned and you who are to crown him should deal earnestly with God to set the Crown on the Kings head and to keep it on against all the commotions of this generation 2. A King should esteem more of the people he raigneth over than of his crown Kings use to be so taken up with their Crowns that they despise their people I would have a King following Christ the King of his people who saith of them Isa 62.3 Thou shalt be a crown of Glory in the hand of the Lord and a royal diadene in the hand of thy God Christ counteth his people his Crown and Diadem so should a King esteem the people of the Lord over whom he ruleth to be as his Crown and Diadem take away the people and a Crown is but an empty symbole 3. A King when he getteth his Crown on his head should think at the best it is but a fading Crown All the Crowns of Kings are but fading Crowns therefore they should have an eye upon that Crown of Glory that fadeth not away 1 Pet. 5.4 And upon a Kingdome that cannot be shaken Heb. 12.28 that Crown and Kingdome belongeth not to Kings as Kings but unto believers and a believeing King hath this Comfort that when he hath endured a while and been tryed he shall receive the crown of life which the Lord hath promised to them that love him II. The second thing in this Solemnity is the Testimony by this is meant the Law of God so called because it testifieth of the mind and will of God It was commanded Deut. 17.18 19. when the King shall sit upon the throne of his kingdome he shall write a copy of the book of the Law and it shall be with him that he may read therein all the dayes of his life The King should have the Testimony for these three main uses 1. For his information in the way of God Deut. 17.19 This use of the Kings having the Book of the Law is expressed That he may learn to fear the Lord his God the reading of other books may do a King good for Government but no book will teach him the way of salvation but the book of God Christ biddeth search the Scriptures for in them ye think to have eternal life and they testifie of me Joh. 5.39 He is a blessed man who meditateth in the Law of the Lord Psal 1.1 2. King David was well acquainted herewith as appeareth Psal 119. Kings should be well exercised in Scripture It is reported of Alphonsus King of Aragon that he read the Bible fourteen times with glosses thereupon I recommend to the King to take some houres for reading holy Scripture It will be a good meanes to make him acquainted with Gods mind and with Christ as a Saviour 2. For this direction in government Kings read books that may learn them to govern well which I condemn not but all the books a King can read will not make him govern to please God as this book I know nothing that is good in government but a
3. Your Throne is the Lords Throne beware of making his Throne a Throne of iniquity There is such a throne Psal 94.20 Which frameth mischief by Law God will not own such a throne it hath no fellowship with him Sir there is too much iniquity upon the throne by your predecessors who framed mischief by a Law such lawes as have been destructive to Religion and grievous to the Lords people You are on the Throne and have the Scepter beware of touching mischievous laws therewith But as the Throne is the Lords Throne let the lawes be the Lords lawes agreeable to his Word such as are terrible to evil doers and comfortable to the godly and a relief to the poor and oppressed in the Land 4. The Lords Throne putteth you in mind whom you shall have about the throne wicked Counsellors are not for a King upon the Lords Throne Solomon knew this who said Prov. 25.5 Take away the wicked from before the King and his Throne shall be established in righteousnesse And Prov. 20.8 A King upon the Throne scattereth away all evil with his eyes 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 and say Hear the word of the Lord O King of Judah that sitteth upon the Throne thy servants and thy people execute ye judgement and righteousnesse and deliver the spoil out of the hand of the oppressour and do no wrong do no violence to the stranger the fatherlesse nor the widow neither shed innocent bloud in this place If ye do this thing indeed then shall there enter by the gates of this house Kings sitting upon the throne of David But if ye will not hear these words I swear by my self saith the Lord this house shall become a desolation And ver 7. I will prepare destroyers against thee Sir Destroyers are prepared for the injustice of the Throne I intreat you execute righteous judgment if you do it not your house will be a desolation But if you do that which is right God shall remove the destroyers and you shall be established on your Throne and there shall yet be Dignity in your house for your servants and for your people Lastly If your Throne be the Throne of the Lord take a word of encouragement against Throne-adversaries Your enemies are the enemies of the Lords Throne Make your peace with God in Christ and the Lord shall scatter your enemies from the Throne and he shall magnifie you yet in the sight of these Nations and make the mis-led people submit themselves willingly to your government Sir if you use 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 He prospered and all Israel obeyed him shall belong unto you your people shall obey you in the Lord and you shall prosper in the fight of the Nations round about Then the Lord Chancellor went to the four corners of the Stage the Lyon King of Armes going before him and proclaimed his Majesties free pardon to all breakers of penal Statutes and made offer thereof Whereupon the people cryed God save the King Then the King supported by the great Constable Marshal and accompanied with the Chancellor arose from the Throne and went out at a door prepared for that purpose to a Stage and sheweth himself to the people without who clapped their hands and cryed with a loud voice a long time God save the King Then the King returning and sitting down upon the Throne delivered the Scepter to the Earl of Crawford and Lindsay to be carried before him Thereafter the Lyon King of Armes rehearsed the Royal Line of the Kings upwards to Fergus the first Then the Lyon 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 liveth and reigneth for ever I become your liege man and Truth and Faith shall bear unto you and live and dy with you against all manner of folks whatsoever in your service according to the National Covenant and Solemn League and Covenant And every one of them kissed the Kings left cheek When these Solemnities were ended the Minister standing before the King on his Throne pronounced this blessing The Lord blesse thee and save thee the Lord hear thee in the day of trouble the Name of the God of Jacob defend thee the Lord send thee help from the Sanctuary and strengthen thee out of Sion Amen After the blessing pronounced the Minister went to the Pulpit and had the following exhortation the King sitting still upon the Throne Ye have this day a King Crowned and entred into Covenant with God and his people look both King and people that ye keep his Covenant and beware of the breach of it that you may be the more careful to keep it I will lay a few things before you I remember when the solemn League and Covenant was entred by both Nations the Commissioners from England being present in the East Kirk of Edinburgh a passage was cited out of Nehe. 6.13 Which I shall now again cite Nehemiah required an Oath of the Nobles and people to restore the morgaged Lands which they promised to do after the Oath was tendred in the 13. ver he did shake his lap and said So God shake out every man from his house and from his labour that performeth not his promise even thus be he shaken out and emptied and all the Congregatiâ—ns said Amen Since the time many of those who were in Covenant are shaken out of it yea they have shaken off the Covenant and laid it aside It is true they are prospering this day and think that they prosper by laying aside the Covenant but they will be deceived that word spoken then shall not fall to the ground God shall shake them out of their possession and empty them for their perfidious breach of Covenant The same I say to King and Nobles and all that are in Covenant If you break that Covenant being so solemnly sworn all these who had touched your Crown and sworn to support it shall not be able to hold it on but God will shake it off and turn you from the Throne and ye Noble men who are assistant to the putting on of the Crown and setting the King upon the Throne if ye shall either assist or advise the King to break the Covenant and overturn the work of God he shall shake you out of your possessions and empty you of all your glory Another passage I offer to your consideration Jer. 34.8 after that Zedekiah had promised to proclaim liberty to all the people who were servants and entred in a Covenant he and his Princes to let them go free and according to the Oath
had let them go afterwards they caused the Servants to return and brought them in subjection ver 11. What followeth upon this breach ver 15 16. Ye were now turned and had done right in my sight in proclaiming liberty but ye turned and made them servants again And therefore verse 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 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 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 and liberty of the people of God There is nothing more terrible to Kings and Princes then to be given into the hands of enemies that seek their life If ye would escape this judgement let King and Princes keep their Covenant made with God Your enemies who seek your life are in the land if you break the Covenant it may be feared God will give you over unto them as a prey but if ye yet keep Covenant it may be expected God will keep you out of their hands Let not the place ye heard opened be forgotten for in it ye have an example of Divine justice against Joash and the Princes for breaking that Covenant 2 Chron. 24.23 The Princes who inticed that breath are destroyed and in the 24. ver it is said The Army of the Syrians came with a small company of men and the Lord delivered a very great Host into their hands because they had forsaken the Lord God of their Fathers so they executed judgement a-against Joash And ver 25. His own servants conspired against him and flew him on his bed c. The conspiracy of Servants or Subjects against their King is a wicked course But God in his righteous judgements suffereth Subjects to conspire and rebel against their Princes because they rebel against the Covenant made 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 and the fathers following steps in opposing the work of God and his Kirk within these Kingdoms They broke Covenant with God and men have broken Covenant with them yea most cruelly and perfidiously have invaded the Royal Family and trodden upon all Princely dignity Be wise by their example you are now sitting upon the Throne of the Kingdome and your Nobles about you there is one above you even Jesus the King of Sion and I as his Servant dare not but be free with you I charge you Sir in his Name that you keep this Covenant in all points if you break this Covenant and come against this cause I assure you the controversie is not ended between God and your Family but will be carried on to further weakning if not the overthrow of it but if you shall keep this Covenant and befriend the Kingdome of Christ it may be from this day God shall begin to do you good although your estate be very weak God is able to raise you and make you to Reign maugre the opposition of all your Enemies And howsoever it shall please the Lord to dispose you shall have a peace towards God through Christ the Mediator 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 and sworn to support it ye have handled the Sword and Scepter and have set down the King upon his Throne 1. I Charge you keep your Covenant with God and see that ye never be moved your selves to come against it in any head or article thereof and that ye give no counsel to the King to come against that Doctrine Worship Government and discipline of the kirk established in their Land as you would eschew the Judgement of Covenant-breakers If the King and ye who are engaged to support the Crown conspire together against the kingdome of Christ both ye that do support and he that is supported will fall together I presse this the more because it is a rare thing to see a King and great men for Christ in the long Catalogue of Kings which ye have heard recited this day there will be found few to have been for Christ 2. I Charge you also because of your many Oaths to the King that you keep them invoylably Be Faithfull unto him according to your Covenant the Oaths of God are upon you if directly or indirectly you do any thing against his standing God by whom ye have sworn will be avenged upon you for the breach of his Oath And now I will close up all in one word more to You Sir You are the onely Covenanted King with God and his people in the world Many have obstructed your entry in it now seeing the Lord hath brought you in over all these Obstructions onely observe to do what is contained therein and it shall prove a happy time for You and Your House And because you are entered in times of great difficulty wherein small strength seems to remain with you in the eyes of the world for recovering your just power and greatnesse Therefore take counsell which David when he was dying gave to his Sonne Solomon 1 Kings 2.2 3. Be strong and shew thy self a man and keep the charge of the Lord thy God to walk in his wayes and keep his Commandements that thou mayst prosper in all that thou dost and whithersoever thou turnest thy self After this Exhortation the Minister closed the whole action with prayer and the xx Psalm being sung he dismissed the people with the Blessing Then did the Kings Majesty descend from the Stage with the Crown upon his head and receiving again the Scepter in his hand returned with the whole Train in solemn manner to his Palace the Sword being carried before him FINIS A Declaration by the Kings Majesty to all His Subjects of the Kingdomes of Scotland England and Ireland Printed at Edinburgh 1650. Sect. 1. HIs Majesty taking in consideration that mercifull Dispensation of Divine Providence by which he hath been recovered out of the snare of Evil Counsel and having attained so full perswasion and confidence of the Loyalty of his People in Scotland with whom he hath too long stood at a distance and of the Righteousnesse of their Cause as to joyn in one Covenant with them and to cast himself and his Interests wholly upon God and in all matters Civil to follow the Advice of his Parliament and such as shall be intrusted by them and in all matters Ecclesiastick the Advice of the General Assembly and their Commissioners and being sensible of his duty to God and desirous to approve himself to the consciences of all his good Subjects and to stop
the mouthes of his and their enemies and Traducers doth in reference to his former Deportments and as to his Resolutions for the future Declare as followes Sect. 2. Though his Majesty as a dutiful Son be obliged to honour the memory of his Royal Father and have in estimation the person of his Mother yet doth He desire to be deeply humbled and afflicted in Spirit before God because of His Fathers hearkning to and following evil Counsels and His opposition to the Work of Reformation and to the Solemn League and Covenant by which so much of the bloud of the Lords People hath been shed in these Kingdomes and for the Idolatry of his Mother the Toleration whereof in the Kings House as it was matter of great stumbling to all the Protestant Churches so could it not but be an high provocation against him who is a jealous God visiting the sins of the Fathers upon the Children And albeit HIs Majesty might extenuate His former Carriages and Actions in following of the advice and walking in the way of those who are opposite to the Covenant and to the work of God and might excuse His delaying to give satisfaction to the just and necessary desires of the Kirk and Kingdome of Scotland from his education and age and evil Counsel and Company and from the strange and insolent proceedings of Sectaries against his Royal Father and in reference to Religion and the ancient Government of the Kingdome of England to which He hath the undoubted Right of Succession yet knowing that he hath to do with God He doth ingeniously acknowledge all His own sins and all the sins of his Fathers House craving pardon and hoping for mercy and reconciliation through the bloud of Jesus Christ And as he doth value the constant Addresses that were made by his people to the Throne of grace on His behalf when He stood in opposition to the work of God as a singular Testimony of Long-suffering Patience and mercy upon the Lords part and Loyalty upon theirs so doth He hope and shall take it as one of the greatest tokens of their love and affection to Him and to His Government That they will continue in Prayer and Supplication to God for Him That the Lord who spared and preserved Him to this day notwithstanding of all His own guiltinesse may be at peace with Him and give him to fear the Lord His God and to serve him with a perfect heart and with a willing mind all the dayes of his life Sect. 3. And his Majesty having upon full perswasion of the Justice and Equity of all the Heads and Articles thereof now Sworn and subscribed the National Covenant of the Kingdome of Scotland and the Solemne League and Covenant of the three Kingdomes of Scotland England and Ireland doth declare That He hath not sworn and subscribed these Covenants and entred into the Oath of God with his People upon any sinister Intention and crooked Design for attaining His own Ends but so far as Humane Weaknesse will permit in the truth and sincerity of His heart And that He is firmly Resolved in the Lords strength to adhere thereto and to prosecute to the utmost of his power all the Ends thereof in his Station and Calling really constantly and sincerely all the dayes of his life In order to which He doth in the first place professe and Declare That He will have no Enemies but the Enemies of the Covenant and that He will have no Friends but the Friends of the Covenant And therefore as He doth now detest and abhorre all Popery Superstition and Idolatry together with Prelacy and all Errors Heresie Schisme and Prophanenesse and resolves not to tolerate much lesse allow any of these in any part of His Majesties Dominions but to oppose Himself thereto and to endeavour the Extirpacion thereof to the utmâ—st of his power so doth He as a Christian Exhort and as a King require That all such of his Subjects who have stood in Opposition to the Solemn League and Covenant and Work of Reformation upon a pretence of Kingly Interest or any other pretext whatsoever to lay down their Enmity against the Cause and People of God and to cease to prefer the Interest of Man to the Interest of God which hath been one of those things which hath occasioned many Troubles and Calamities in these Kingdomes and being insisted into will be so far from Establishing of the Kings Throne that it will prove an Idol of Jealousie to provoke unto wrath him who is King King of kings and Lord of lords The King shall alwayes esteem them best Servants and most loyal Subjects who serve Him and seek His Greatnesse in a right line of subordination unto God Giving unto God the things that are Gods and unto Caesar the things that are Caesars And Resolveth not to love or countenance any who have so little Conscience and Piety as to follow his Interests with a prejudice to the Gospel and Kingdome of Jesus Christ which He looks not upon as a duty but as flattery and driving Self-Designes under a pretence of maintaining Royall Authority and Greatnesse Secondly His Majesty being convinced in Conscience of the exceeding great Sinfulness and Unlawfulness of that Treaty and Peace made with the Bloody Irish Rebels who treacherously shed the Blood of so many of His Faithful and Loyal Subjects in Ireland and of allowing unto them the Liberty of the Popish Religion for the which He doth from His heart desire to be deeply humbled before the Lord And likewise considering how many Breaches have been on their part Doth Declare the same to be void and that His Majesty is absolved therefrom being truly sorry that He should have sought unto so unlawful Help for Restoring of him to His Throne and resolving for the time to come rather to choose Affliction than Sin Thirdly As His Majesty did in the late Treaty with His people in this Kingdom agree to recall and annull all Commissions against any of His Subjects who did adhere to the Covenant and Monarchical Government in any of His Kingdoms So doth He now Declare That by Commissionating of some persons by Sea against the people of England He did not intend Damage or Injury to His opprest and harmlesse Subjects in thaâ— Kingdom who follow their Trade of Merchandize in their lawful Callings but onely the opposing and suppressing of those who had Usurped the Government and not only bar Him from his just Right but also exercise an Arbitrary Power over his people in those things which concern their Persons Consciences and Estates And as since His coming into Scotland He hath given no Commissions against any of His Subjects in England or Ireland so He doth hereby Assure and Declare That He will give none to their prejudice or damage and whatever shall be the Wrongs of these Usurpers That He will be far from avenging these upon any who are free thereof by interrupting or stopping the liberty of Trade and Merchandize or
God and his righteousnesse c. And most people seek this last of all The third text is Joh. 6.27 Labour not for the meat that perisheth but for the meat that endureth for ever c. And most people labour not for the meat that endureth for ever but for the meat that perisheth As these three texts are kept so do many people keep this part of the Oath for there were never more divisions and differences in the Church never more difformity and pleading against uniformity then now there is 5. We swear to endeavour the extirpation of Popery Prelacy Superstition Heresie Schisme c. And yet notwithstanding there are some that have taken this Oath that contend earnestly for a Toleration of all Religions 6. We swear against a detestable indifferency and Neutrality in this cause which so much concerneth the glory of God c. And yet how many are there amongst us that are like unto Gallio that care not what becomes of the cause of God so they may have peace and quiet That will not be the backwardest of all and yet will be sure not to be too forward for fear lest if the times turn they should be noted amongst the chief of the Faction That are very indifferent which side prevail so they may have their trading again That say as the Polititian that they would be carefull not to come to near the heels of Religion lest it should dash out its brains And as the King of Arragon told Beza that he would wade no further into the sea of Religion then he could safely return to shoar In all these six particulars let us seriously search and try our hearts whether we be not amongst the number of those that make the times perilous The third use is for Humiliation Let the consideration of our Covenant-breaking be a heart-breaking consideration to every one of us this day Let this be a mighty and powerful Argument to bumble us upon this day of humiliation There are five considerations that are exceedingly soul-humbling if God bless them unto us 1. The consideration of the many commandements of God that we have often often broken 2. The consideration of the breaking of Jesus Christ for our sins how he was rent and torn for our iniquities 3. The consideration of the breaking of the bread and the pouring out of the wine in the Sacrament which is a heart-breaking motive and help 4. The broken condition that the Kingdome of England Scotland and Ireland and that Germany is in at this time 5. The many Vowes and Covenants that we have broken our Sacrament-covenants our Fasting-covenants our Sick bed-Covenants And especially the consideration of our often breaking of our Nationall-covenant which you come this day to renue This is a sin in Folio a sin of a high nature and if ever God awaken conscience in this life a sin that will lye like a heavy Incuba upon it A greater sin then a sin against a Commandement or against an Ordinance A sin not only of disobedience but of perjury A sin of injustice of spiritual Adultery A sin of Sacriledge A sin of great unkindnesse A sin that makes us not only disobedient but dishonest For we account him a dishonest man that keeps not his word A sin that not only every good Christian but every good Heathen doth abhor A sin that not onely brings Damnation upon us but casteth such into horrible disgrace and reproach upon God that it cannot stand with Gods honour not to be avenged of a Covenant-breaker Tertullian saith that when a Christian forsakes his Covenant and the colours of Christ and turnes to serve as the Divels souldier he puts an unspeakable discredit upon God and Christ For it is as much as if he should say I like the service of the Divel better then the service of God And it is just as if a souldier that hath waged war under a Captain and afterwards forsaking him turnes to another and after that leaves this other Captain and returns to his former Captain This is to prefer the first Captain before the second This makes God complain Jer. 24. What iniquity have your Fathers found in me that they are gone far from me c. And in the 11 ver Hath any Nation changed their God which are yet no Gods but my people have changed their glory for that which doth not profit Basill brings in the Devil insulting over Christ and saying I never created nor redeemed these men and yet they have obeyed me contemned thee O Christ even after they have Covenanted to be thine And then he addes Equidem ego istam futuram adversus Christum gloriationem hostis insolentem gravius longe esse statuo quam Geheimae supplicia That is I esteem this insulting of the Devill over Jesus Christ at the great day to be more grievous to a true Saint then all the torments of hell A saying worthy to be written in letters of gold Seeing then that covenant-breaking is so great an abomination the Lord give us hearts to be humbled for this great abomination this day And this will be a notable preparation to sit you to the renuing of your Covenant For we read that Nehemiah first called his people to fast before he drew them into a Covenant According to which pattern you are here met to pray and humble your soules for your former covenant-breaking and then to bind your selves anew unto the Lord our God As wax when it is melted will receive the impression of a seal which it will not do before so will your hearts when melted into godly sorrow for our sins receive the seal of God abidingly upon them which they will not do when hardned in sin Is every man that sins against the covenant to be accounted a covenant-breaker and a perjured sacrilegious person By no means For as every failing of a Wife doth not break a Covenant between her and her Husband but she is to be accounted a Wife till she by committing adultery break the Covenant So every miscariage against the covenant of grace or against this National-covenant doth not denominate us in a Gospell-account covenant-breakers But then God accounts us according to his Gospel to break Covenant when we do not only sin but commit sin against the Covenant when we do not only sin out of weaknesse but out of wickednesse when we do not only faile but fall into sin when we forsake and renounce the Covenant when we deal treacherously in the Covenant and enter into League and covenant with those sins which we have sworn against When we walk into Anti-covenant paths and willingly do contrary to what we swear then are we perjured and unjust and sacrilegious and guilty of all these things formerly mentioned The fourth Use presents unto you a Divine and therefore a sure project to make the times happy And that is Let all Covenant-takers labour to be covenant-keepers It hath pleased God to put it in your hearts
to renue your Covenant The same God inable you to keep Covenant It is said 2 Chron. 34 31 32. The King made a covenant before the Lord c. And he caused all that were present in Jerusalem and Benjamin to stand to it And 2 Kings 23.3 The King stood by a pillar and made a covenant before the Lord c. and all the people stood to the covenant This is your duty not only to take the covenant but to stand to the covenant and to stand to it maugre all opposition to the contrary According as we read 2 Chron. 15.12 13. And they entred into covenant to seek the Lord God of their fathers c. That whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman For it is not the taking but the keeping of the Covenant that will make you happy God is stiled A God keeping covenant Deut. 9.4 Neh. 1.5 O that this might be the honour of this City That we may say of it London is a City keeping covenant with God Great and many are the blessings entailed upon Covenant-keepers Exod 19.5 6. Now therefore if you will obey my voice indeed and keep my covenant then you shall be a peculiar treasure unto me above all people for all the earth is mine And ye shal be unto me a Kingdom of Priests an holy Nation c. Psal 25.10 All the paths of the Lord are mercy and truth unto such as keep his covenant c. Psal 15.4 There are three Covenants I shall perswade you in an especial manner to stand to 1. The covenant you made with God in Baptism A Christian saith Chrysostom should never step out of doors or lie down in his bed or go into his closet but he should remember that word Abrenuncio that is He should remember the time when he did renounce the Divel and all his works Oh let us not forget that which we ought alwayes to remember Let us remember to keep that Covenant as ever we desire God should remember us in mercy at the great day 2. The covenants which we make unto God in our afflictions Famous is that passage of Pliny in one of his Epistles to one that desired rules from him how to order his life aright I will saith he give you one rule which shall be instead of a thousand Vt tales esse perseveremus sani quales nos futuros esse profitemur infirmi That we should persevere to be such when we are well as we promise to be when we are sick A sentence never to be forgotten The Lord help us to live accordingly 3. The covenant which you are to take this day The happinesse or misery of England doth much depend upon the keeping or breaking of this Covenant If England keep it England by keeping covenant shall stand sure according to that text Ezek. 7.14 If England break it God will break England in pieces If England sleight it God will sleight England If England forsake it God will forsake England And this shall be written upon the Tombe of perishing England Here lyeth a Nation that hath broken the covenant of their God Remember what you have heard this day That it is the brand of a Reprobate to be a Covenant-breaker c. It is the part of a Fool to vow and not to pay his vowes And God hath no delight in the sacrifice of fools Better not vow then to vow and not to pay Eccl. 5.4 5. It is such an high prophanation of Gods Name as that God cannot hold a Covenant-breaker guiltlesse It is perjury injustice spiritual adultery sacriledge c. And the very lifting up of our hands this day if you do not set heart and hand on work to keep covenant will be sufficient witness against you at the great day We read Gen. 31.44 45 46 48 49 52 53. That Jacob and Laban entred into a covenant and â—ook a heap of stones and made them a witnesse and said This heap is a witnesse c. And they called the name of the place Mizpah The Lord watch between me and thee c. The God of Abraham judge betwixt us c. Such as your condition this day You enter into Covenant to become the Lords and to be valiant for his truth and against his enemies And the very stones of this Church shall be witnesse against you if you break covenant The name of this place may be called Mizpah The Lord will watch over you for good if you keep it and for evil if you break it And all the curses contained in the book of the Covenant shall light upon a willing covenant-breaker The Lord fasten these meditations and soul-awaking considerations upon your hearts The Lord give you grace to keep close to the Covenant and in keeping of it to keep God and a good conscience which are both lost by covenant-breaking There are 4. things which I shall perswade you unto in pursuance of your Covenant 1. To be humbled for your own sins and for the sins of the Kâ—ngdome and more especially Because we have not as we ought valued the inestimable benefit of the Gospel that we have not laboured to receive Christ in our hearts nor to walk worthy of him in our lives which are the causes of other sins and transgressions so much abounding amongst us Gospel-sins are greater then legall sins and will bring Gospel-curses which are greater then legall-curses And therefore let us be humbled according to our Covenant for all our Gospel abominations 2. You must be ambitious to go before one another in an example of real reformation You must swear vainly no more be drunk no more break the Sabbath no more c. You must remember what David saith Psal 50.16 But unto the wicked God saith What hast thou to do to take my covenant in thy mouth seeing thou hatest instruction and castest my words behind thee To siâ— willingly after we have sworn not to sin is not only to sin against a Commandement as I have said but to sin against an Oath which is a double iniquity and will procure a double damnation And he that takes a Covenant to reform and yet continued unreformed his Covenant will be unto him as the bitter water of jealousie was to the woman guilty of adultery which made her belly to swell and thigh to rot c. Numb 5.22 3. You must be careful to reform your families according to your covenant the example of Joshua Jacob the godly Kings forementioned 4 You must endeavour according to your places and callings to bring the churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion c. O blessed Vnity how come it to passe that thou art so much sleighted and contemned Was not unity one of the chief parts of Christs prayer unto his Father when he was here upon earth John 17.11 Is not unity amongst Christians one of the
Religion for the safety of Your Majesties sacred Person and maintenance of Your Crown which they intreat Your Majesty to accept and pray Almighty God that for many Years You may happily enjoy the same The King made this Answer I do esteem the affections of my good people more than the Crowns of many Kingdomes and shall be ready by Gods assistance to bestow my life in their Defence Wishing to live no longer than I may see Religion and this Kingdome flourish in all happinesse Thereafter the Commissioners of Burroughs and Barons and the Noblemen accompanied his Majesty to the Kirk of Scoon in order and rank according to their quality two and two The Spurs being carried by the Earl of Egâ—ington Next the Sword by the E. of Rothes Then the Scepter by the E. of Crauford and Lindesay And the Crown by Marq. of Argyle immediately before the King Then came the King with the great Constable on his right hand and the great Marshal on his left his train being carried by the L. Freskine the L. Montgomery the L. Newbottle and the L. Machlene â—our Earls eldest sons under a Canopy of crimson Velvet supported by six Earls sons to wit the L. Drummond the L. Carnegie the L. Ramsey the L. Johnstoun the the L Brechin L. Yester and the six Carriers supported by six Noblemens sons Thus the Kings Maâ—esty entred the Kirk The Kirk being fitted and prepared with a Table whereupon the Honours were laid and a Chair set in a fitting place for his Majesties hearing of Sermon over against the Minister and another Chair on the other side where he received the Crown before which there was a Bench decently covered as also for seats about for Noblemen Barons and Burgesses And there being also a Stage in a fit place erected of 24 foot square about four foot high from the ground covered with Carpets with two stairs one from the West another to the East upon which great stage there was another little stage erected some two foot high ascending by two steps on which thâ— Throne or Chair of State waâ— set The Kirk thus fittingly prepâ—red the Kings Majesty entreâ— the same accompanied as aforâ— said and first setteth himsâ—â—â— in his chair for hearing of Seâ—mon All being quietly compose unto attention Mr. Robert Dowglas Moderator of the Generâ—â— Assembly after incalling upoâ— God by prayer preached the following Sermon A Sermon preached at Scoon Jan. 1. 1651. At the Coronation of Charles the Second King of Seotland England France and Ireland By Robert Dowglas Minister at Edinburgh Moderator of the Commission of the General Assembly 2 KINGS 11. Vers 12.17 And he brought forth the Kings Son and put the Crown upon him and gave him the Testimony and they made him King and anointed him and they clape their hands and said God save the King And Jehojada made a Covenant between the Lord and the King and the People that they should be the Lords people between the King also and the people IN this Text of Scripture you have the Solemn Enthronizing of Joash a young King and that in a very troublesome time for Athaliah the mother of Ahaziah haâ— cruelly murthered the Royal Seed and usurped the Kingdome by thâ— space of six yeares Onely thiâ— young Prince was preserved by Iehosheba the sister of Ahaziah and wife to Jehojada the high Priest being hid with her in the house oâ— the Lord all that time Good Interpreters do conjecture though Joash be called the son of Ahaziah that he was not his son by nature but by succession to the Crown They say that the race of Solomon ceased here and the Kingdome came to the posterity of Nathan the son of David Because 2 Chron. 22.9 it is said The house of Ahaziah had no power to keep the Kingdome which they conceive to be for the want of children in that house And because of the absurdity and unnaturalnesse of the fact that Athaliah the Grand-mother should have cut off her sons children I shall not stand upon the matter only I may say if they were Ahaziah his own children it was a most unnatural and cruel fact of Athaliah to cut off her own posterity For the usurpation there might have been two motives 1. It seemeth that when Ahaziah went to battel Athaliah was left to govern the Kingdome and her son Ahaziah being slain before his return she thought the Government sweet and could not part with it and because the Royal seed stood in her way she cruelly destroyed them that she might raign with the greater freedome 2. She was earnest to set up a false worship even the worship of Baal which she thought could not be so well done as by cutting off the Royal race and getting the sole power in her hand that she might do what she pleased The businesse you are about this day is not unlike You are to invest a young King in the Throne in a very troublesome time and wicked men have risen up and usurped the Kingdome and put to death the late King most unnaturally The like motives seem to have prevailed with them 1. These men by falshood and dissimulatioâ— have gotten power in their handâ— which to them is so sweet that thâ—â— are unwilling to part with it Aâ—â— because the King and his seed stooâ— in their way they have made awaâ— the King and disinherited his chiâ—dren that the sole power might bâ— in their hand 2. They have 〈◊〉 number of damnable errors and false worship to set up and intenâ— to take away the Ordinances oâ— Christ and Government of hiâ— Kirk All this cannot be done unlesse they have the sole power iâ— their hands and this they cannoâ— have till the King and his posteriâ—â— be cut off But I leave this anâ— come to the present solemnity There is a Prince to be inthroned good Jehojada will have the crown put upon his head It may be questioned why they went about this Coronation in a time of so great hazard when Athaliah had reigned six yeares Had iâ— not been better to have defeated Athaliah and then to have crowned the King Two reasons may bâ— rendred why they delay not the â—oronation To crown the King â—as a duty they were bound to â—azard should not make them leave â—heir duty They did their duty â—nd left the successe to God 〈◊〉 They crowned the young King â—o endear the peoples affections to their own native Prince and to â—lienate their hearts from her that had usurped the Kingdome If they had delayed the King being known to be preserved it might have brought on not only complyâ—nce with her but also subjection to her government by resting in it and being content to lay aside the righteous heir of the Crown The same is observed in our Case and many wonder that you should Crown the King in a dangerous time when the usurpers have such power in the land the same reasons may serve to answer for your doing 1. It is our
King may learn it out of the book of God For this cause Joshua is commanded Josh 1.8 That the book of the law shall not depart out of his mouth and he is commanded to do according to that is written therein He should not only do himself that which is written in it but do and govern his people according to that is written in it King David knew this use of the Testimony who said Psal 119.24 Thy Testimonies are my delight and my Counsellors The best counsels that ever a King getteth are in the book of God yea the testimonies are the best and surest Counsellors because although Kings Counsellors be never so wise and trusty yet they use not to be so free with a King as they ought but the Scripture will tell Kings very freely both their sin and their duty 3. For preservation and custody the King is Custos utriusque tabulae the keeper of both tables Not that he should take upon him to dispense the Word of God or to dispence with it But that he should preserve the Word of God and the true Religion according to the Word of God pure intire and uncorrupted within his dominions and transmit them to posterity and also be carefull to see his subjects observe both tables and to punish transgressors of the same III. The third thing in this solemnity is the anointing of the King The anointing of Kings was not absolutely necessary under the Old Testament for we read not that all the Kings of Judah and Isral were anointed The Hebrews observe that anointing of Kings was used in three cases 1. When the first of a Family was made King as Saul David 2. When there was a question for the Crown as in the case of Solomon and Adoniah 3. When there was an interruption of the lawfull succession by usurpation as in the case of Joah there is an interruption by the usurpation of Athaliah therefore he is anointed If this observation hold as it is probable then it was not absolutely necessary under the Old Testament and therefore far lesse under the New Because it may be said That in our case there is an interruption by usurpation let it be considered That the Anointing under the Old Testament was Typicall although all Kings were not Types of Christ yet the Anointing of Kings Priests and Prophets was typical of Christ and his Offices but Christ being now come all these Ceremonies cease And therefore the Anointing of Kings ought not to be used in the New Testament If it be said Anointing of Kings hath been in use among Christians not only Papists but Protestants as in the Kingdome of England and our late King was Anointed with Oyl It may be replyed they who used it under the New Testament took it from the Jews without warrant It was most in use with the Bishops of Rome who to keep Kings and Emperours subject to themselves did swear them to the Pope when they were Anointed and yet the Jewish Priests did never swear Kings to themselves as for England although the Pope was casten off yet the subjection of Kings to Bishops was still retained for they Anointed the King and sware him to the maintenance of their Prelaticall dignity They are here who were witnesses at the Coronation of the late King The Bishops behoved to perform that rite and the King behoved to be sworn to them But now by the blessing of God Popery and Prelacy are removed the Bishops as limbs of Antichrist are put to the door let the Anointing of Kings with oyl go to the door with them and let them never come in again The Anointing with materiall oyle maketh not a King the Anointed of the Lord for he is so without it He is the Anointed of the Lord who by the divine Ordinance and appointment is a King Isa 45.1 God called Cyrus his Anointed yet we read not that he was Anointed with oyl Kings are the Anointed of the Lord because by the Ordinance of the Lord their Authority is sacred and inviolable It is enough for us to have the thing though we want the Ceremony which being laid aside I will give some Observations of the thing 1. A King being the Lords Anointed should be thinking upon a better unction even that spirituall unction wherewith believers are Anointed which you have 1 Joh 2.27 The Anointing ye have received of him abideth in you And 2 Cor. 1 21. He that hath Anointed us is God who hath also sealed us This Anointing is not proper to Kings but common to believers Few Kings are so Anointed A King should strive to be a good Christian and then a good King The Anointing with Grace is better then the Anointing with oyle It is of more worth for a King to be Anointed of the Lord with Grace then to be the greatest Monarch of the world without it 2. This Anointing may put a King in mind of the gifts wherewith Kings should be indued for discharge of the Royal calling For Anointing did signifie the gifts of Office It is said of Saul when he was Anointed King As 1 Sam. 10 9. God gave him another heart And Cap. 11.6 The spirit of God came upon him it is meant of a heart for this calling and a spirit of ability for Government It should be our desire this day that our King may have a spirit for his calling as the spirit of Wisdome Fortitude Justice and other Princely indowments 3. This Anointing may put Subjects in mind of the Sacret due of the Authority of a King He should be respected as the Lords Anointed There are divers sorts of persons that are Enemies to the Authory of Kings As 1. Anabaptists who deny there should be Kings in the New Testament They will have no Kings nor civil Magistrate 2. The late Photinians who speak respectively of Kings and Magistrates but they take away from them their power and the exercise of it in the administration of Justice 3. These who rise against Kings in open Rebellion as Absolom and Sheba who said what have we to do with David the son of Jesse To your Tents O Israel 4. They who do not rebel openly yet they despise a King in their heart like the sons of Beliall 1 Sam. 10. last who said of Saul after he was Anointed King shall this man save us And they despised him and brought him no presents 1. All these meet in our present age 1. Anabaptists who are against the being of Kings are very rife you may find to your great grief a great number of them in that Army that have unjustly invaded the Land who have trampled upon the Authority of Kings 2. There are also of the second sort who are secretly Photinians in this point they allow of Kings in profession but they are against the exercise of their power in the Administration of Justice 3. A third sort in open Rebellion even all that Generation which are risen up not only against the person of the
King but Kingly Government 4. There is a fourth who professe they acknowledge a King but dispise him in their heart saying Shall this man save us I wish all had Davids tendernesse whose heart smote him when he did but cut off the lap of Sauls garment that we may be far from cutting off a lap of that just power and greatnesse which God hath allowed to the King and we have bound our selves by Covenant not to diminish I have gone through the three particulars contained in ver 12. I come to the other two in v. 17. which appertain also to this said work for our King is not only to be crowned but to renew a covenant with God and his people and to make a covenant with the people Answerable hereto there is a twofold covenant in the words one between God and the King and the people God being the one party the King and the people the other Another between the King and the people the King being the one party the people the other The covenant with God is the fourth particular propounded to be spoken of The sum of the covenant ye may find 2 King 23.3 in Josiah his renewing the covenant To walk after the Lord keep his commandments and testimonies with all thy heart and to perform the words of the covenant The renewing of the covenant was after a great defection from God and the setting up of false worship The King and the people of God bound themselves before the Lord to set up true worship and to abolish the false Scotland hath a preference in this before other Nations In time of defection they have renewed a covenant with God to reform all And because the King after a great defection in that family is to renew the covenant I shall mention some particulars from the League and Covenant 1. We are bound to maintain the true Reformed Religion in Doctrine Worship Discipline and Government established in this kingdome and to endeavour the Reformation of Religion in the other two kingdoms according to the word of God and the best reformed Kirks By this Article the King is obliged not onely to maintain Religion as it is established in Scotland but also to endeavour the reformation of Religion in his other kingdoms The King should consider well when it shall please God to restore him to his Government there that he is bound to endeavour the establishment of the work of Reformation there as wel as to maintain it here According to the second article the King is bound without respect of persons to extirpate Popery Prelacy Superstition Heresie Scheism Prophanesse and whatsoever shall be found contrary to sound Doctrine and the power of godlinesse and therefore Popery is not to be suffred in his Royall family nor within his Dominions Prelacy once pluck up by the root is not to be permitted to take root again all Heresie and Error whatsoever must be opposed by him to the utmost of his power and by the covenant the K. must be farre from tolleration of any false Religion within his Dominions 3. As the people are bound to maintain the Kings person and authority in the maintenance of the true Religion and liberties of the kingdom So the King is bound with them to maintain the rights and priviledges of the Parliament and liberties of the subjects according to the third article 4. We are bound to discover and to bring unto condign punishment all such as have been or shall be Incendiaries Malignants or evil instruments in hindring the reformation of Religion dividing the king from the people or one of the kingdoms from another or making any faction or parties amongst them hereby the king is bound to have an eye upon such and neither allow them nor comply with them but to concur according to his power to have them censured and punished as is expressed in the fourth article I shall sum up all this That a K. entring in covenant with God should doe as the kings did of old when they entred into covenant they and their people went on in the work of Reformation as appears there vers 8. And all the people of the Lord went to the house of Baal and brake it down c. And godly Josiah when he entred in covenant made a thorow reformation There is a fourfold reformation in Scripture and contained in the League and Covenant 1. A personal Reformation 2. A Family reformation 3. A reformation of Judicatories 4. A reformation of the whole Land Kings have had their hand in all the Four and therefore I recommend them to our King 1. A personal Reformation A King should reform his own life that he may be a pattern of godlinesse to others and to this he is tied by the Covenants The godly reformers of Judah were pious and religious men A King should not follow Machiavell his counsel who requireth not that a Prince should be truly religious but saith that a shadow of it and external simulation are sufficient A divellish counsel and it is just with God to bring a King to the shadow of a Kingdom who hath but the shadow of Religion We know that dissembling Kings have been punished of God and let our King know that no King but a religious king can please God David is highly commended for godlinesse Hezekiah a man eminent for piety Josiah a young king commended for the tendernesse of his heart when he heard the law of the Lord read he was much troubled before the Lord when he heard the judgements threatned against his Fathers house and his people it is earnestly wished that our Kings heart may be tender and be truly humbled before the Lord for the sins of his Fathers house and of the land and for the many evils that are upon that Family and upon that Kingdome 2. A Family Reformation The King should reform his Family after the example of godly kings Asa when he entred in covenant spared not his Mothers Idolatry The house of our king hath been much defiled by Idolatry The king is now in covenant and to renew the covenant let the Royal Family be reformed and that it may be a religious Family wherein God will have pleasure Let it be purged not only of Idolatry but of prophanity and loosness which hath abounded in it Much hath been spoken of this matter but little hath been done in it Let the king and others who have charge in that family think it lieth upon them as a duty to purge it And if you would have a Famiy well purged and constitute take David for a pattern in the purgation and constitution of his Psalm 10. The froward heart wicked persons and slanderers he will have far from him but his eyes are upon the faithful of the land that they may dwell with him Ye may extent this Reformation to the Court A prophane Court is dangerous for a king it hath been observed as a provoking sin in England which hath drawn down
judgement upon King and Court as appeareth this day It is to be wished that such were in the Court as David speaketh of in that Psalm Let the King see to it and resolve with David Psal 101.7 That he who worketh deceit shall not dwell within his house and he who telleth lies shall not tarry in his sight 3. Reformation in Judicatories It should be carefully seen to that Judicatories be reformed and that men fearing God and hating covetousnesse may be placed in them a King in covenant should do as Jehoshaphat did 2 Chron. 19.5 6 7. He set Judges in the land and said Take heed what you doe ye judge not for men but for the Lord who is with you in judgment wherefore now let the fear of the Lord be before you c. 4. The Reformation of the whole land the Kings eye should be upon it 2 Chron. 19.4 Jehoshaphat went out through the people from Beersheba to mount Ephraim and brought them back to the Lord God of their fathers Our land hath great need of reformation for there is a part of it that hath scarce ever yet found the benefit of it they are lying without the Gospel It will be a work of a covenanted King to have a care that the Gospel may be preached through the whole land care also would be taken that they who have the Gospel may live suitably thereto If a king would be a through Reformer he must reformed himself other wayes he will never lay reformation to heart To make a king a good Reformer I wish him these qualifications according to the truth and in sincerity wherewith they report Trajan the Emperour to have been indued He was 1. Devote at home 2. Couragious in War 3. Just in his Judicatories 4. Prudent in all his affairs True Piety Fortitude Justice and Prudency are notable qualifications in a Prince who would reform a kingdome and reform well 5. I come now to the fifth and last particular and that is the Covenent made between the king and the people When a king is Crowned and received by the people there is a Covenant or mutuall contract between him and them containing conditions mutually to be observed Time will not suffer to insist upon many particulars I shall only lay before you three First it is clear from this Covenant That a king hath not absolute power to do what he pleaseth he is tyed to conditions by vertue of a Covenant Secondly it is clear from this Covenant that a people are bound to obey their king in the Lord. Thirdly I shall present the king with directions for the Government of the people who are bound to obey 1. It is clear That the kings power is not absolute as kings and flattering Courtiers apprehend 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 There is a power above his even Gods power whom he is obliged to obey and to whom he must give an account of his administration Ye heard yesterday the Text By me Kings Raign Prov. 8.15 kings have not only their Crowns from God but they must Reign according to his will which is clear from Rom. 8.13 He is called the Minister of God He is but Gods servant I need not stay upon this kings and all others will acknowledge this limitation 2. In regard of Laws a king is sworn at his coronation to rule according to the standing received Laws of the kingdom The Laws he is sworn to limit him that he cannot do against them without a sinfull breach of this Covenant between the king and the people 3. In rgard of government The totall government is not upon a king He hath Counsellors a Parliament or Estates in the Land who share in the burden of government It was never the mind of these who receive a king to rule them to lay all their government upon him to doe what he pleaseth without controlement There is no man able alone to govern all The kingdome should not lay that upon one man who may easily miscarry The Estates of the Land are bound in this contract to bear a burden with him These men who have flattered Kings to take unto them an absolute â—ower to do what they please have wronged Kings and kingdomes It â—ad been good that Kings of late had carried themselves so as this question of Kings power might never have come in debate for they have been great loosers thereby Kings are very desirous to have things spoken and written to hold up their arbitrary and unlimitted power but that way doth exceedingly wrong them There is one a learned man I confesse who hath written a book for the maintenance of the absolute power of Kings called Defensio Regia whereby he hath wronged himself in his reputation and the King in his Government As for the fact of taking away the life of the late King whatever was Gods justice in it I do agree with him to condemn it as a most unjust and horrid fact upon their part who did it But when he cometh to speak to the power of Kings in giving unto them an absolute and illimited power urging the damnahle Maxime Quod libet licet he will have a King to do what 〈◊〉 pleaseth impune and without coâ—trolement In this I cannot buâ— dissent from him In regard of subordination some say That a King is countable to none but God Do what he will let God take order with it This leadeth Kings to Atheism let them do what they please and take God in their own hand in regard of Laws they teach nothing to Kings but Tyranny And in regard of Government they teach a King to take an arbitrary power himself to do what he pleaseth without controlement How dangerous this hath been to Kings is clear by sad experience Abuse of Power and Arbitrary Government hath been one of Gods great controversies with our kings and Predecessors God in his Justice because power hath been abused hath thrown it out of their hands And I may confidently say that Gods controversie with the kings of the Earth is for their Arbitrary and Tyrannical Government It is good for our king to learn to be wise in time and know that he receiveth this day a power to govern but a power limited by contract and these conditions he is bound by Oath to stand to Kings are deceived who think that the people are ordained for the king and not the king for the people The Scripture sheweth the contrary Romans 13.4 The king is the Minister of God for the Peopes good God will not have a king in an arbitrary way to encroach upon the possessions of Subjects Ezekiel 45.7.8 A portion is appointed for the Prince And it is said My Princes shall no more oppresse my people and the rest of the Land shall he give unto the House of Israel according to their Tribes The king hath his distinct possessions and
Revenues from the peoples he must not oppress and do what he pleaseth there must be no Tyranny upon the Throne I desire not to speak much of this Subject Men have been very tender in medling with the power of kings yet seeing these dayes have brought forth debates concerning the power of kings it will be necessary to be clear in the matter Extremities should be shunned A king should keep within the bounds of the Covenant made with the people in the exercise of his power concerning the last I shall propound these three to your consideration 1. A king abusing his power to the overthrow of Religion Laws and Liberties which are the very fundamentalls of this contract and Covenant may be controled and opposed and if he set himself to overthrow all these by Arms then they who have power as the Estates of a Land may and ought to resist by Arms Because he doth by that opposition break the very bonds and overthrow the essentials of this contract and Covenant This may serve to justifie the proceedings of this kingdome against the late king who in an hostile way set himself to overthrow Religion Parliaments Laws and Liberties 2. Every breach of Covenant wherein a king faileth after he hath entred in Covenant doth not dissolve the bond of the Covenant Neither should Subjects lay aside a king for every breach except the breaches be such as overthrow the Fundamentals of the Covenant with the people Many examples of this may be brought from Scripture I shall give but one King Asa entered solemnly in Covenant with God and his People 2 Chron. 15. After that he falleth in gross transgressions and breaches 2 Chron. 16. He associates himself and entered in League with Benhadad king of Syria an Idolater he imprisoned Hanani the Lords Prophet who reproved him and threatned judgement against that association and at the same time he oppressed some of the people and yet for all this they neither lay aside nor count him an Hypocrite 3. Private persons should be very circumspect about that which they do in relation to the Authority of kings It is very dangerous for private men to meddle with the power of kings and the suspending of them from the exercise thereof I do ingeniously confess that I find no example of it The Prophets taught not such doctrine to their people nor the Apostles nor the reformed kirks Have ever private men Pastours or Professors given into the Estates of a Land as their judgement unto which they resolved to adhere That a king should be suspended from the exercise of his power And if we look upon those Godly Pastours who lived in king James his time of whom one may truly say more faithful men lived not in these last times For they spared not to tell the king his faults to his face Yea some of them suffered persecution for their honesty and freedom Yet we never read nor have heard that any of those godly Pastours joyned with other private men did never remonstrate to Parliament or Estate as their judgement that the king should be suspended from the exercise of his Royal power 2. It is clear from this Covenant that people should obey their King in the Lord for as the king is bound by Covenant to make use of his power to their good so are they bound to obey him in the Lord in the exercise of that power About the peoples duty to their King take these four Observations 1. That the obedience of the people is in subordination to God For the Covenant is first with God and then with the King If a King command any thing contrary to the will of God in this case Peter saith It is better to obey God then man There is a line drawn from God to the people they are lowest in the line and have Magistrates superiour and supreme above them and God above all When the King commandeth the people that which is lawful and commanded by God then he should be obeyed because he standeth in the right line under God who hath put him in his place But if he command that which is unlawful and forbidden of God in that he shall not be obeyed to do it because he is out of his line That a King is to be obeyed with this subordination is evident from Scripture take one place for all Rom. 13. at the beginning ye have both obedience urged to Superiour Powers at the ordinance of God and damnation threatned against those who resist the lawfull power It is said by some that many Ministers in Scotland will not have King Jesus but King Charles to reign Faithful men are wronged by such speeches I do not understand these men For if they think that a King and Jesus are inconsistent then they will have no King But I shall be far from entertaining such thoughts of them If they think the doing of a necessary duty for King Charles is to prefer his Interest to Christs this also is an errour Honest Ministers can very well discern between the interest of Christ and of the King I know no Ministers that setting up King Charles with prejudice to Christs in erest 3. The third particular about this Covenant resteth to be spoken of to wit some directions to the King for the right performing of his Duty whereof I shall give seven 1. A King meeting with many difficulties in doing of duty by reason of strong corruption within and many tentations without he should be careful to seek GOD by Prayer for grace to overcome these Impediments and for an understanding heart to Govern his people Solomon having in his option to ask what he would he asked an Understanding Heart to go out and in before his people knowing that the Government of a people was a very difficile work and needed more then ordinary understanding A King also hath many enemies as our King hath this day and a Praying King is a Prevailing King Asa when he had to do with a mighty enemy 2 Chron. 14. prayed fervently and prevailed Jehoshaphat was invaded with a mighty enemy 2 Chron. 20. He prayed and did prevail Hezekiah prayed against Senucherib's huge Army and prevailed 2 Chron. 32. Sir you have many difficulties and oppositions to meet with acquaint your self with Prayer be instant with GOD and he will fight for You. Prayers are not in much request at Court but a Covenanted King must bring them in request I know a King is burthened with multiplicity of affairs and will meet with many diversions But Sir you must not be diverted and take hours and set them apart for that exercise men being once acquainted with your way way will not dare to divert you Prayer to God will make your affairs easie all the day I read of a king of whom his Courtiers said He spoke oftner with God then with men If you be frequent in Prayer you may expect the blessing of the most high upon your self and your Government 2. A king
stones and flew him at the Kings commandment And ver 22. it is said Joash remembred not the kindnesse that Jehojada his Father had done to him but slew his Son Sir Take this example for a warning You are obliged by the Covenant to go on in the work of Reformation it may be some great ones are waiting their time not having opportunity to work for the present till afterward they may make obeysance and perswade you to destroy all that hath been done in the work of God these divers years Beware of it Let no allurement of perswasion prevail with you to fall from that which this day you bind your self to maintain Another example I give you yet in recent memory of your Grandfather King James He fell to be King very young in a time full of difficulties yet there was a godly party in the Land who did put the Crown upon his head And when he came to some years He and and his people entred in a Covenant with God he was much commended by godly and faithful men comparing him to young Josiah standing at the Altar renewing a Covenant with God and he himself did thank God that he was born in a reformed Kirk better reformed then England for they retained many Popish ceremonies yea better reformed then Geneva for they keep some holy days charging his people to be constant and promising himself to continue in that Reformation and to maintain the same Notwithstanding of all this he made a foul defection He remembred not the kindness of them who had held the Crown upon his head yea he persecuted faithful Ministers for opposing that course of defection He never rested till he had undone Presbyterial Government and Kirk Assemblies setting up Bishops and bringing in ceremonies against which he had formerly given large testimonies In a word he laid the foundation whereupon his Son our late King did build much mischief in Religion all the days of his life Sir I lay this example before you the rather because it is so near you that the guiltinesse of the transgression lieth upon the Throne and Family and it is one of the sins for which you have professed humiliation very lately Let it be laid to heart take warning requite not faithful mens kindnesse with persecution yea requite not the Lord so who hath preserved you to this time and is setting a Crown upon your head Requite not the Lord with apostasie and defection from a sworn Covenant but be stedfast in the Covenant as you would give testimony of your true humiliation for the defection of those that went before you I have set these two examples before you as Beacons to warn you to keep off such dangerous courses and shall add one of that godly mans adherence to God The example is of Hezekiah who did that which was right in the sight of the Lord 2 Kings 18.6 6. It is said of him he trusted in the Lord God of Israel and he clave unto the Lord and departed not from following him but kept his Commandments And ver 7. The Lord was with him and he prospered whithersoever he went forth Sir follow this example cleave unto the Lord and depart not from following him and the Lord will be with you and prosper you whithersoever you go To this Lord from whom we expect a blessing on this dayes work be glory and praise for ever Amen Sermon being ended Prayer was made for a blessing upon the Doctrine delivered The King being to renew the Covenants first the National Covenant then the solemn League and Covenant were distinctly read After the reading of these Covenants the Minister prayed for grace to perform the contents of the Covenants and for faithful stedfastness in the Oath of God and then the Ministers and Commissioners of the General Assembly desired to be present standing before the Pulpit he ministed the Oath unto the King who kneeling and lifting up his right hand did swear in the words following I CHARLES King of Great Brittain France and Ireland do assure and declare by solemn Oath in the presence of Almighty God the Searcher of hearts my allowance and approbation of the National Covenant and of the solemn League and Covenant above written and faithfully obliege my self to prosecute the ends thereof in my Station and Calling And that I for my self and Successors shall consent and agree to all Acts of Parliament enjoyning the Nationall Covenant and of the Solemne League and Covenant and fully establish Presbyteriall Government the Directory of Worship Confession of Faith and Catechisms in the Kingdome of Scotland as they are approved by the Generall Assemblies of this Kirk and Parliament of this Kingdome And that I shall give my Royall assent to Acts and Ordinances of Parliament passed or to be passed enjoyning the same in my other Dominions And that I shall observe these in my own practise and Family and shall never make oppositon to any of these or endeavour any change thereof After the King had thus solemnly sworn the Nationall Covenant the League and Covenant and the Kings Oath subjoyned unto both being drawn up into a fair Partchment the King did subscribe the same in presence of all Thereafter the King ascendeth the Stage and sitteth down in the Chair of State Then the Lords great Constable and Marshall went to the four corners of the Stage with the Lyon going before them who spoke to the people these words Sirs I do present unto you the King Charles the rightfull and undoubted Heir of the Crown and Dignity of this Realm this day is by the Parliament of this Kingdome appointed for his Coronation And are you not willing to have him for your King and become Subjects to his Commandments In which action the Kings Majesty stood up showing himself to the people in each corner And the penple expressed their willingnesse by chearful acclamations in these words God save the King Charles the Second Thereafter the Kings Majesty supported by the Constable and Marshall cometh down from the Stage and sitteth down in the Chair where he heard the Sermon The Minister accompanied with the Ministers before mentioned cometh from the Pulpit toward the King and requireth If he was willing to take the Oath appointed to be taken at the Coronation The King answered he was most willing Then the Oath of Coronation as it contained in the eighth Act of the first Parliament of King James being read by the Lyon the Tenour whereof followeth Because that the increase of Vertue and suppressing of Idolatry craveth That the Prince and the people be of one perfect Religion which of Gods mercy is now presently professed within this Realm Therefore it is statuted and ordained by our Soveraign Lord my Lord Regent and three estates of this present Parliament that all Kings Princes and Magistrates whatsoever holding their place which hereafter at any time shall happen to Raign and bear rule over this Realm at the time of their Coronation and
receipt of their Princely Authority make their faithful promise in the presence of the eternal God That enduring the whole course of their lives they shall serve the same Eternal God to the uttermost of their power according as he hath required in his most holy Word revealed and contained in the New and Old Testaments And according to the same Word shall maintain the true Religion of Christ Jesus the preaching of his Holy Word and due and right Ministration of the Sacraments now received and preached within this Realm And shall abolish and gainstand all false religions contrary to the same and shall rule the people committed to their charge according to the will and command of God revealed in his foresaid Word and according to the Loveable Lawes and Constitutions received in this Realm no wayes repugnant to the said Word of the Eternall God And shall procure to the uttermost of their power to the Kirk of God and whole Christian people true and perfect peace in time coming The right and â—ents with all just priviledges of the Crown of Scotland to preserve and keep inviolated Neither shall they transfer nor alienate the same They shall forbid and represse in all Estates and degrees reaf oppression and all kind of wrong In all judgements they shall command and procure that justice and equity be kept to all creatures without exception as the Lord and Father of Mercies be mercifull unto them and out of their Lands and Empire they shall be careful to root out all Hereticks and enemies to the true worship of God that shall be convict by the true Kirk of God of the aforesaid crimes and that they shall faithfully affirm the things above written by their Solemn Oath The Minister tendered the Oath unto the King who kneeling and holding up his right hand swore in these words By the Eternall and Almighty God who liveth and reigneth for ever I shall observe and keep all that is contained in this Oath This done the Kings Majesty sitteth down in his Chair and reposeth himself a little Then the King ariseth from his chair and is dis-robed by the Lord great Chamberlain of the Princely robe wherewith he entred the Kirk and is invested by the said Chamberlain in his Royal Robes Thereafter the King being brought to the Chair on the North side of the Kirk sâ—pported as formerly the Sword was brought by Sir William Cockburn of Langtown Gentleman ushâ—r from the table and delivered to the Lyon King of Armes who giveth it to the Lord great Constable who putteth the same in the Kings hand saying Sir Receive this Kingly Sword for the defence of the Faith of Christ and protection of his Kirk and of the true Religion as it is presently professed within this Kingdome and according to the National Covenant and League and Covenant and for executing Equity and Justice and for punishment of all iniquity and injustice This done the great Constable receiveth the Sword from the King and girdeth the same about his side Thereafter the King sitteth down in his Chair and then the Spurs were put on him by the Earl Marshal Thereafter Archibald Marquis of Argyle having taken the Crown in his hands the Minister prayed to this purpose That the Lord would purge the Crown from the sins and transgressions of them that did reign before him That it might be a pure Crown That God would settle the Crown upon the kings head and since men that set it on were not able to settle it that the Lord would put it on and preserve it And then the said Marquis put the Crown on the Kings head Which done Lyon King of Armes the great Constable standing bâ—â—im causeth an Herauld to call the whole Noble men one by one according to their ranks who coming before the King kneeling and with their hand touching the Crown on the Kings head swore these words By the Eternal and Almighty God who liveth and reigneth for ever I shall support thee to my utmost And when they had done then all the Nobility held up their hands and sware to be loyal and true subjects and true to the Crown The Earl Marshal with the Lyon going to the four corners of the Stage the Lyon proclaimeth the Obligatory Oath of the people And the people holding up their hands all the time did swear By the Eternal and Almighty God who liveth and reigneth for ever we become your liege men and Truth and Faith shall bear unto you and live and dye with you against all manner of folks whatsoever in your service according to the National Covenant and solemne League and Covenant Then did the Earles and Vicounts put on their Crowns and the Lyon likewise put on his Then did the Lord Chamberlain loose the Sword wherewith the King was girded and drew it and delivered it drawn into the Kings hands and the King put it into the hands of the great Constable to carry it naked before him Then John Earl of Crawford and Lindesay took the Scepter and put it in the Kings right hand saying Sir Receive this Scepter the sign of Royal power of the Kingdome that you may govern your self right and defend all the Christian people committed by God to your charge punishing the wicked and protecting the just Then did the King ascend the Stage attended by the Officers of the Crown and Nobility and was installed in the Royal Throne by Archibald Marquis of Argyle saying Stand and hold fast from henceforth the place whereof you are the lawful and righteous heir by a long and lineal succession of your Fathers which is now delivered unto you by authority of Almighty God When the King was set down upon the Throne the Minister spoke to him a word of Exhortation as followeth Sir You are set down upon the throne in a very difficil time I shall therefore put you in mind of a Scriptural expression of a Throne 1 Chron. 29.23 It is said Solomon sate on the Throne of the Lord. Sir you are a King and a King in Covenant with the Lord if You would have the Lord to own you to be his king and his Torone to be your Throne I desire you may have some thoughts of this expression 1 It is the Lords Throne Remember you have a King above you the King of Kings and Lord of Lords who commandeth Thrones He setteth kings and Thrones and dethroneth them at his pleasure Therefore take a word of advice be thankful to him who hath brought you through many wanderings to set you on this Throne kisse the son lest he be angry and learn to serve him with fear who is terrible to the kings of the earth 2. Your throne is the Lords throne and your people the Lords people Let not your heart be lifted up above your brethren Deut. 17.20 They are your brethren not only flesh of your flesh but brethren by Covenant with God let your Government be refreshing unto them as the rain on the mowen grasse
otherwise That He will seek their good and to the utmost employ His Royal Power That they may be protected and defended against the unjust Violence of all men whatsoever And albeit His Majesty desires to construct well of the Intentions of those in reference to his Majesty who have been active in Council or Arms against the Covenant yet being convinced that it doth conduce for the Honour of God the Good of his Cause and His Own Honour and Happinesse and for the Peace and Safety of these Kingdoms That such be not employed in Places of Power and Trust He doth Declare That He will not employ nor give Commissions to any such until they have not onely taken or renewed the Covenant but also have given sufficient evidences of their Integrity Carriage and Affection to the Work of Reformation and shall be declared capable of Trust by the Parliament of either Kingdom respective And His Majesty upon the same grounds doth hereby recal all Commissions given to any such persons conceiving all such persons will so much tender a good Understanding betwixt Him and His Subjects and the settling and preserving a firm Peace in these kingdoms That they will not grudge nor repine at His Majesties Resolutions and proceedings herein much less upon discontent act any any thing in a divided way unto the raising of New Troubles especially since upon their â—ious and good deportment there is a Regresse left unto them in manner above express'd Sect. 4. And as His Majesty hath given satisfaction to the just and necessary Desires of the kirk and kingdome of Scotland so doth He hereby assure and declare That He is no less willing and desirous to give satisfaction to the just and necessary Desires of his good Subjects in England and Ireland and in token thereof if the Houses of Parliament of England sitting in Freedome shall think fit to present unto Him the propositions of Peace agreed upon by both kingdoms He will not only accord to the same and such alterations there anent as the Houses of Parliament in regard of the Constitution of affairs and the good of his Majesty and His Kingdoms shall judge necessary but do what is further necessary for prosecuting the ends of the Solemne League and Covenant especially in those things which concern the Reformation of the Church of England in Doctrine Worship Discipline and Government That not only the Directory of Worship the Confession of Faith and Catechism but also the Propositions and Directory for Church-Government accorded upon by the Synod of Divines at Westminster may be settled and that the Church of England may enjoy the full Liberty and Freedome of all Assembles and power of Kirk-Censures and of all the Ordinances of Jesus Christ according to the Rule of his own Word And that whatsoever is commanded by the God of Heaven may be diligently done for the House of the God of Heaven and whatever heretofore hath been the suggestions of some to him to render his Majesty jealous of His Parliament and of the Servants of God Yet as He hath declared that in Scotland He will hearken to their Counsel and follow their Advice in those things that concern that Kingdome and Kirk So doth he also declare His firm Resolution to manage the Government of the Kingdome of England by the Advice of His Parliament consisting of an House of Lords and of an House of Commons there and in those things that concern Religion to prefer the Counsels of the Ministers of the Gospel to all other counsels whatsoever And that all the world may see how much he tenders the safety of his people and how precious their bloud is in his sight and how desirous he is to recover his Crown and Government in England by peaceable meanes as he doth esteem the service of those who first engaged in the Covenant and have since that time faithfully followed the ends thereof to be Duty to God and Loyalty to Him so is he willing in regard of others who have been involved in these late commotions in England against Religion and Government to passe an Act of Oblivion excepting only some few in that Nation who have been chief Obstructers of the work of Reformation and chief Authors of the change of the Government and of the Murther of his Royal Father Provided That these who are to have the benefit of this Act lay down Armes and return unto the obedience of their lawful Soveraign Sect. 5. The Committee of Estates of the Kingdome and General Assembly of the Kirk of Scotland having declared so fully in what concernes the Sectaries and the present Designes Resolutions and Actings of their Army against the Kingdome of Scotland And the same Committee Assembly having sufficiently laid open publick Dangers Duties both upon the right hand the left It is not needful for His Majesty to adde any thing thereunto except That in those things He doth commend and approve thâ—m and that He Resolves to live and dye with them and his loyal Subjects in prosecution of the Ends of the Covenant Sect. 6. And whereas that prevailing party in England after all their strange Usurpations and insolent Actings in that Land Do not only keep His Majesty from the Government of that Kingdome by force of Armes but also have now invaded the Kingdome of Scotland who have deserved better things at their hands and against whom they have no just quarrel His Majesty doth therefore desire and expect That all his good Subjects in England who are and resolve to be faithful to God and to their King according to the Covenant will lay hold upon such an opportunity and use their utmost endeavours to promote the Covenant and all the ends thereof and to recover and re-establish the Ancient Government of the Kingdome of England under which for many Generations it did flourish in peace and plenty at home and in Reputation abroad and Priviledges of the Parliament and Native and Just Liberty of the People His Majesty desires to assure himself That there doth remain in these so much confidence of their duty to Religion their King and Countrey and so many sparkles of the ancient English Valour which shined so eminently in their Noble Ancestors as will put them on to bestir themselves for the breaking the Yoak of those mens Oppressions from off their Necks Shall men of Conscience and Honour set Religion Liberties and Government at so low a rate as not rather to undergo any hazard before they be thus deprived of them Will not all generous men count any Death more tolerables than to live in servitude all their dayes And will not Posterity blame those who dare attempt nothing for themselves and for their Children in so good a Cause in such an Exigent Whereas if they gather themselves and take courage putting on a Resolution answerable to so Noble and just an Enterprize they shall honour God and gain themselves the Reputation of Pious men worthy Patriots and
are godly and religious Covenants First there are divellish Covenants such as Acts 23.12 and Isaiah 28.15 such as the holy league as it was unjustly called in France against the Hugonites and that of our Gunpowder Traytors in England Now to refuse to take such Covenants is not to make the times perilous but the taking of them makes the times perilous Secondly there are godly Covenants such as Job 31.1 I have made a Covenant with mine eyes why then should I think upon a maid Such as Psal 119. I have sworn I will perform it that I will keep thy righteous judgements such as 2 Chron. 15.14 And such as this is which you are met to take this day For you are to swear to such things which you are bound to endeavour after though you did not swear Your swearing is not solum vinculum but novum vinculum is not the onely but onely a new and another bond to tye you to the obedience of the things you swear unto which are so excellent and so glorious that if God give those that take it a heart to keep it it will make these three Kingdomes the glory of the world And as one of the Reverend Commissioners of Scotland said when it was first taken in a most solemn manner at Westminster by the Parliament and the Assembly That if the Pope should have this Covenant written upon a wall over against him sitting in his chair it would be unto him like the hand-writing to Belshazzar causing the joynts to loose and his knees to smioe one against another And I may adde that if it be faithfully and fully kept it will make all the Divels in Hell to tremble as fearing lest their Kingdome should not long stand Now then for a man to be an Anticovenanter and to be such a Covenant-refuser it must needs be a sin that makes the times perilous And the reason is Reason 1. Because you shall find in Scripture that when any Nation did enter into a solem religious Covenant God did exceedingly bless and prosper that Nation after that time As appears 2 Chron. 15.19 2 Kings 11.20 And we have a promise for it Deut. 21.12 13. That thou shouldest enter into covenant with the Lord thy God c. That he may establish thee to day for a people unto himself and that he may be unto thee a God c. And therefore to be a Covenant-refuser is to make our miseries perpeâ—ual Reason 2. Because as it is the highest act of Gods love to man to vouchsafe to engage himself by Oath and Covenant to be his God so it is the highest demonstration of mans love to God to bind himself by Oath and Covenant to be Gods There is nothing obligeth God more to us then to see us willing to tye and bind our selves fast unto his service And therefore they that in this sense are Anti-covenanters are sons of Belial that refuse the yoak of the Lord that say as Psalm 2.3 Let us break his bands asunder and cast away his cords from us such as Oderunt vincula pietatis which is a soul-destroying and land-destroying sin Reason 3. Because that the union of England Scotland and Ireland into one Covenant is the chief if not the onely preservative of them at this time You find in our English Chroniclers that England was never destroyed but when divided within it self Our civil divisions brought in the Romans the Saxons Danes and Normans But now the Anti-covenanters he divides the Parliament within it self and the City within it self and England against it self he is as a stone separated from the building which is of no use to it self and threatneth the ruine of the building Jesus Christ is called in Scripture the corner-stone which is a stone that unites two ends of a building together Jesus Christ is a stone of union and therefore they that sow division and study unjust separation have little of Jesus Christ in them When the ten tribes began to divide from the other two tribes they presently began to war one against another and to ruine one another The Anti-covenanter he divides and separates and disunites and therefore he makes the times perilous My chief aim is at the second Doctrine which is Doct. 2. That for a Covenant-taker to be a Covenant-breaker is a sin that makes the times perilous For the opening of this point I must distinguish again of Covenants There are civil and there are religious Covenants A civil Covenant is a Covenant between man and man and of this the Text is primarily though not onely to be understood Now for a man to break promise and Covenant with his brother is a land-stroying and soul-devouring abomination We read 2 Sam. 21. that because Saul had broken the Covenant that Joshua made with the Gibeonites God sent a famine in David's time of three years continuance To teach us that if we falsifie our Word and Oath God will avenge covenant-breaking though it be forty years after Famous is that text Jer. 34.17 18 19 20. Because the Princes and the People brake the covenant which they had made with their servants though but their servants God tells them Because ye have not hearkned unto me in proclaiming liberty every one to his brother c. Behold I proclaim liberty for you saith the Lord to the sword to the pestilence and and to the famine and I will make you to be removed into all the Kingdomes of the Earth c. We read also Ezek. 17.18 19 20. That God tells Zedekiah because he brake the covenant he had made with the King of Babylon that therefore he would recompence upon his head the oath that he had despised and the covenant that he had broken and would bring him to Babylon and plead with him there for the trespasse which he had trespassed against the Lord. David tells us Psal 15.4 that it is a sin that shuts a man out of heaven The Turkish histories tell us of a covenant of peace made between Amurath the great Turk and Ladislaus King of Hungary and how the Pope absolved Ladislaus from his oath and provoked him to renew the war In which war the Turk being put to the worst and despairing of victory pulls out a paper which he had in his bosome wherein the league was written and said O thou God of the Christians if thou beest a true God be revenged of those that without cause have broken the league made by calling upon thy name And the story saith that after he had spoken these words he had as it were a new heart and spirit put into him and his souldiers and that they obtained a glorious victory over Ladislaus Thus God avenged the quarrel of mans covenant The like story we have of Rodolphus Duke of Swevia who by the Popes instigation waged war with Henry the fourth Emperour of Germany to whom he had sworn the contrary The Pope sent a Crown to him with this Motto Petra dedit Petro Petrus diadema
Rodolpho but in the fight it chanced that Rodolphus lost his right hand and falling sick upon it he called for it and said Spectate hanc dextram legitima â—upplicia expendentem quae fidem sacramento munitam Henrico Domino meo datam vobis urgentibus praeter aequum â—us temere violavit Behold this right â—and with which I subscribed to the Emperour with which I have violated my â—ath and therefore I am rightly punished I will not trouble you in relaâ—ing the gallant story of Regulus that those rather to expose himself to a cruel death then to falsifie his oath to the Carthaginians The sum of all is if it be such a crying abomination to break coveâ—ant between man and man and if â—uch persons are accounted as the off-scouring of men not worthy to live in a Christian no not in a heathen Common-weal If it be a sin that draws down venâ—eance from heaven and excludes a man â—rom heaven much more for a man to â—nter into a covenant with the great Jehovah and to break such a religious engagement this must needs be a destroying and soul-damning sin And of such religious covenants I am now to speak There are two covenants that God made with man a covenant of nature a covenant of grace The covenant of nature or of works was made with Aâ—am and all mankind in him This covenant Adam broke and God presently had a quarrel against him for breaking of it Gen. 3.8 9. And to avenge the quarreâ— of the covenant he was thrust out of Paradise and there was a sword also placed at the East end of the Garden of Eden to avenge covenant-breaking And by nature we are all children of wrath heirâ— of hell because of the breach of thaâ— covenant And therefore we should never think of original sin or of thâ— sinfulnesse and cursednesse of our natural condition but we should remember what a grievous sinne Covenant-breaking is But after man was fallen God waâ— pleased to strike a new covenant wich iâ— usually called a covenant of grace or oâ— reconciliation a copy of which you shaâ— read Ezek. 16.7 8 9. This was first propounded to Adam by way of promisâ— Gen. 3. The Seed of the woman shall bruise the Serpents head And then to Abram by way of Covenant Gen. 17. In thy seed shall all the nations of the world be blessed And then to Moses by way of Testament Ex. 33. It is nothing else but the free and gracious tender of Jesus Christ and all his rich purchases to all the lost and undone sons of Adam that shall believe in him or as the phrase is Isai 56.4 that shall take bold of the covenant Now you must know that Baptisme is a seal of this covenant and that all that are baptized do sacramentally at least engage themselves to walk before God and to be upright and God likewise engageth himself to be their God This covenant is likewise renewed when we come to the Lords Supper wherein we bind our selves by a sacramental oath unto thankfulnesse to God for Christ Adde further that besides this general covenant of grace whereof the Sacraments are seales there are particular and personal and family national covenants Thus Job had his covenant Job 20. and David Psal 119.106 And when he came to be King he joyned in a covenant with his people to serve the Lord. Thus Asa Jehoiada and Josiah c. Thus the people of Israel had not onely a covenant in circumcision but renewed a covenant in Horeb and in Moab and did often again and again bind themselves to God by vow and covenant And thus the Churches of the Christians besides the vow in Baptisme have many personal and national engagements unto God by covenant which are nothing else but the renovations and particular applications of that first vow in Baptisme Of this nature is that you are to renew this day c. Now give me leave to shew you what a sword-procuring and soul-undoing sin this sin of Covenant-breaking is and then the reason of it Famous is that text Levit. 26.25 And I will send my sword which shall avenge the quarrel of my covenant The words in Hebrew run thus I will avenge the avengement In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latins ulciscar ultionem which importeth thus much That God is at open war and at publick defiance with those that break his covenant he is not only angry with them but he will be revenged of them The Lord hath a controversie with all covenant-breakers Hos 4 1. or as it is Lev. 26.23 The Lord will walk contrary to them In the 29 of Deuter. first God takes his people into covenant and then he tells them of the happy condition they should be in if they did keep the covenant But if they did break covenant he tells them vers 20 21 22 23 24 25. That the Lord will not spare him but the anger of the Lord and his jealousies shall smoak against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven And the Lord shall separate him c. And when the nations shall say Wherefore hath the Lord done thus unto this land What meaneth rhe heat of this anger Then shall men say Because they have forsaken the covenant of the Lord God of their Fathers c. This was the sin that caused God to send his people of Israel into captivity and to remove the candlestick from the Asian Churches It is for this sin that the sword is now devouring Germany Ireland and England c. God hath sent his sword to avenge the quarrel of his covenant The reasons why this sin is a God-provoking sin are Reas 1. Because that to sin against the covenant is a greater sin than to sin against a Commandement of God or to sin against a promise or to sin against an Ordinance of God First it is a greater sin than to break a Commandement of God For the more mercy there is in the thing we sin against the greater is the sin Now there is more mercy in a covenant then in a bare Commandement The Commandement tells us our duty but gives no power to do it But the covenant of grace gives power to do what it requires to be done And therefore if it be a hell-procuring sin to break the least of Gods Commandements much more to be a Covenant-breaker Heb. 10.28 29. Secondly it is a greater sin then to sin against a promise of God because a Covenant is a promise joyn'd with an oath it is a mutuall stipulation between God and us And therefore if it be a great sin to break promise much more to break covenant Thirdly it is a greater sin than to sin against an Ordinance because the covenant is the root and ground of all the Ordinances It is by vertue of the covenant that we are made partakers of
the Ordinances The word is the book of the covenant and the Sacraments are the seales of the covenant And if it be a sin of an high nature to sin against the book of the covenant and the seals of the covenant much more against the covenant it self To break covenant is a fundamental sin it raseth the very foundation of Christianity because the Covenant is the foundation of all the priviledges and prerogatives hopes of the Saints of God And therefore we read Ephes 2.12 that a stranger from the covenant is one without hope All hope of heaven is cut off where the Covenant is willingly broken To break covenant is an universal sin it includes all other sins By vertue of the Covenant we tye our selves to the obedience of Gods Commandements we give up our selves to the guidance of Jesus Christ we take him for our Lord and King All the promises of this life and that that is to come are contained within the Covenant The Ordinances are fruits of the Covenant And therefore they that forsake the Covenant commit many sins in one and bring not only many but all curses upon their heads The sum of the first Argument is If the Lord will avenge the quarrel of his commandement if God was avenged upon the stick-gatherer for breaking the Sabbath much more will he be avenged upon a covenant breaker If God will avenge the quarrel of a promise if the quarrel of an Ordinance if they that reject the Ordidinances shall be punished Of how much severer punishment shall they be thought worthy that trample under their feet the blood of the Covenant If God was avenged of those that abused the Ark of the Covenant much more will he punish those that abuse the Angell of the Covenant The second Reason why covenant-breaking is such a Land-stroâ—ing sin is because it is a solemn and serious thing to enter into covenant with God a matter of such great weight importance that it is impossible but God should be exceedingly provoked with those that slight it and dis-respect it The Vow in Baptisme is the first the most generall and the solemnest vow that ever any Christian took saith Chrysostom wherein he doth not only promise but engage himself by covenant in the sight of God and his holy Angels to be the servant of Jesus Christ and therefore God will not hold him guiltless that breaks this Vow The solemnity and weightinesse of covenant-taking consisteth in three things 1. Because it is made with the glorious Majesty of Heaven and Earth who will not be trifled and baffled withall And therefore what Jehoshaphat said to his Judges 2 Chron. 18.6 Take heed what you doe for ye judge not for men but for the Lord who is with you in judgements wherefore now let the fear of the Lord be upon you c. The like I may say to every one that enters into covenant this day Take heed what you do for it is the Lords covenant and there is no iniquity with the Lord wherfore now let the fear of the Lord be upon you For our God is a holy God he is a jealous God he will not forgive your transgressions nor your sins as Joshua saith Josh 24.19 2. Because the articles of the Covenant are weighty and of great importance In the Covenant of grace God ingageth himself to give Christ and with him all temporal spiritual and eternal blessings and we engage our selves to be his faithful servants all our dayes In this Covenant we oblige our selves to doe great matters that neerly concern the glory of God the good of our own soules and the happinesse of three Kingdomes And in such holy and heavenly things which so neerly concern our everlasting estate to dally and trifle must needs incense the anger of the great Jehovah 3. The manner used both by Jewes Heathen and Christians in entring into Covenant doth clearly set out the weightinesse of it and what a horrible sin it is to break it The custome amongst the Jewes will appear by divers texts of Scripture Jer. 34.18 it is said And I will give the men that have transgressed my covenant which they had made before me when they cut the Calf in twain and passed between the parts thereof The words they used when they passed between the parts where So God divide me if I keep not covenant Neh. 5.12 Nehemiah took an oath of the Priests and shook his lap and said So God shake out every man from his house and from his labour that performeth not this promise even thus be he shaken out and emptied And all the Congregation said Amen In the 15. of Genesis Abraham divided the Heifer and she-Goat and a Ram c. And when the Sun was down a smoaking furnace and burning lamp passed between these pieces This did represent Gods presence saith Clemens Alexandrinus and it was as if God should say Behold this day I enter into covenant with thee and if thou keepest covenant I will be as a burning lampe to illighten and to comfort thee But if thou breakest covenant I will be like a smoaking furnace to consume thee Thus also Exod. 24.6 Moses makes a covenant with Israel and offers sacrifices takes the blood of the sacrifice and divides it and half of it he sprinkles upon the Altar which represented Gods part and the other half he sprinkled upon the people as if he should say As this blood is divided so will God divide you if you break covenant This was the custom amongst the Jews Amongst the Romans Caesa firmabant foedera porca And when it was divided the Feciales gave one half to one party the other half to the other and said So God divide you asunder if you break this covenant and let God do this so much the more by how much he is the more able Hinc foedus à foedo animali scilicet porco diviso Sometimes they make covenants by taking a stone in their hands and saying If I make this covenant seriously faithfully then let the great Iupiter bless me If not so let me be cast away from the face of the gods as I cast away this stone This was called Jurare per Jovem lapidem All these things are not empty notions and metaphorical shadowes but real and substantial practises signifying unto us That God will and must for it stands with his honour to do it divide and break them in pieces that break covenant with him This day you are to take a Covenant by the lifting up of your hands unto the most high God which is a most emphatical ceremony whereby we doe as it were call God to be a witnesse and a judge of what we doe and a rewarder or a revenger according as we keep or break the Covenant If we keep it the lifting up of our hands will be as an Evening sacrifice if we break it the lifting up of our hands will be as the lifting up of the hands
of a Malefactor at the Bar and procure woe and misery and wringing of hands at the great day of appearing The third reason why God will be avenged of those that are Covenant-breakers is because that a Covenant is the greatest obligation and the most forcible chain that can be invented to tye us to obedience and service God may justly challenge obedience without covenanting by virtue of creation preservation and redemption he hath made us and when lost he hath purchased us with his blood But being willing more abundantly to manifest his love and that we might be the more fastned to him he hath tyed himself to us and us to him by the strong bond of a Covenant as if God should say Oh ye sons of men I see you are rebellious and sons of Belial and therefore if it be possible I will make you sure I will engage you unto me not only by creation preservation redemption but also by the right of covenant and association I will make you mine by promise oath And surely he that will break these bonds is as bad as the man possessed with the Divel in the Gospel whom no chains could keep fast When we enter into covenant with God we take the oath of Supremacy and swear unto him that he shal be our chief Lord and Governour that we will admit no forein power or jurisdiction but that God shall be all in all We likewise take the oath of Allegiance to be his servants and vassals and that he shal be our Supreme in spirituals temporals Now for a Christian that believes there is a God to break both these oaths of allegiance and supremacy it is cursed treason against the God of heaven which surely God wil be avenged of Amongst the Romans when any Souldier was pressed he took an oath to serve the Captain faithfully and not to forsake him and he was called Miles per sacramentum Sometimes one took an oath for all the rest and the others only said The same oath that A. B. took the same do I. And these were called Milites per conjurationem or milites evocati And when any souldier forsook his Captain he had Martial law executed upon him Thus it is with every Christian He is a profess ed souldier of Christ he hath taken press-mony he hath sworn and taken the Sacrament upon it to become the Lords he is miles per sacramentum miles per conjurationem And if he forsake his Captain and break covenant the great Lord of Hosts will be avenged of him as it is written Jer. 11.3 Cursed be the main that obeyeth not the words of this covenant To break covenant is a sin of perjury which is a sin of high nature and if for oaths the land mourneth much more for breach of oaths To break covenant is a sin of spiritual adultery for by covenanting with God we do as it were joyn our selves in marriage to God as the Hebrew word signifieth Jer. 50.5 Now to break the mariage knot is a sin for which God may justly give a Bill of divorce to a Nation To break covenant is a sin of injustice for by our covenant we do enter as it were into bond to God engage our selves as a creditor to his debtor Now the sin of injustice is a land destroying sin The fourth Reason why God must needs be avenged of those that are covenant-breakers is because it is an act of the highest Sacriledge that can be committed For by vertue of the Covenant the Lord layes claim to us as his peculiar inheritance Ezek. 16.8 I sware unto thee and entred into covenant with thee and thou becamest mine Jer. 31.33 I will be their God and they shall be my people It is worthy observation that in the Covenant there is a double surrender one on Gods part another on our part God Almighty makes a surrender of himself and of his Sonne and of the Holy Ghost Behold saith God I am wholly thy God all my power and mercy and goodnesse c. is all thine my Son is thine and all his rich purchases My spirit is thine and all his graces This is Gods surrender On our parts when we take hold of the Covenant we make a delivery of our bodies and souls into the hands of God we choose him to be our Lord and Governour we resign up our selves into his hands Lord we are thine at thy disposing we alienate our selves from our selves and make a deed of gift of our selves and give thee the lock and key of head heart and affections c. This is the nature of every religious Covenant but especially of the Covenant of grace But now for a Christian to call in as it were his surrender to disclaime his resignation to steal away himself from God and to lay claim to himself after his alienation to fulfill his own lusts to walk after his own wayes to do what he lists and not what he hath Covenanted to do and so to rob God of what is his this is the highest degree of Sacriledge which God will never suffer to go unpunished And surely if the stick-gatherer that did but alienate a little of Gods time and Ananias and Sapphira that withheld but some part of his estate and if Belshazzer for abusing the consecrated vessels of the Temple were so grievously punished how much more will God punish those that alienate themselves from the service of that God whom they have sworn to be obedient It is observed by a learned Author of three famous Commanders of the Romans that they never prospered after they had defiled and robbed the Temple of Jerusalem First Pompey the great he went into the Sanctum Sanctorum a place never before entred by any but the High Priest and the Lord blasted him in all his proceedings after that time Vt illi qui terram non habuit ante ad victoriam de esset illi terra at sepulturam That he that before that time wanted earth to overcome had not at last earth enough to bury him withall The next was Crassus who took away 10000 talents of gold from the Temple and afterwards dyed by having gold poured down his throat The third was Cassius who afterwards killed himself If then God did thus avenge himself of those that polluted his consecrated Temple much more will he not leave them unpunished that are the living temples of the Holy Ghost consecrated to God by a Covenant and afterwards proving sacrilegious robbing God of that worship and service which they have sworn to give him The fifth reason why this sin makes the time perilous is because covenant-breakers are reckoned amongst the number of those that have the mark of reprobation upon them I do not say that they are all Reprobates yet I say that the Apostle makes it to be one of those sins which are committed by those that are given up to a reprobate mind Rom. 1.28.31 The words are spoken of the Heathen and
are to be understood of Covenants made between man and man But then the Argument will hold à fortiori If it be the brand of a reprobate to break covenant with man much more a covenant made with the great Jehovah by the lifting up of our hands to Heaven The last reason is because it is a sin against such infinite mercy such bowels of Gods unexpressible mercy It is said Jer. 31.22 Which covenant they brake although I was a Husband to them That is although I had chosen them for my Spouse and married my self unto them with an everlasting Covenant of mercy and intailed heaven unto them yet they have broken my Covenant This was a great provocation Thus Ezek. 16 4 5 When thou wast in thy blood and no eye pitied thee to have compassion upon thee I said unto thee when thou wert in thy blood Live yea I said unto thee Live It is twice repeated As if God should say Mark it O Israel when no eye regarded thee then I said unto thee Live Behold saith God ver 8. thy time was the time of Love Behold and wonder at it and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into covenant with thee saith the Lord and thou becamest mine And yet for all this thou hast sinned grievously against me Woe woe unto thee saith the Lord God Ezek. 16.23 There is fivefold mercy in the covenant especially in the covenant of grace that makes the sinne of covenant-breaking to be so odious 1. It is a mercy that the great God will vouchsafe to enter into covenant with dust ashes As David saith in another case is it a sleight matter to be the son in law of a King so may I say is it a sleight matter for the Lord of heaven earth to condescend so far as to covenant with his poor creatures thereby to become their debtors to make them as it were his equals When Jonathan and David entered into a Covenant of friendship though one was a Kings Sonne the other a poor Shepheard yet there was then a kind of equality between them But this must be understood warily according to the the text 2 Cor. 2 9. Blessed be God who hath called us into the fellowship of his Son Jesus Christ our Lord. He is still our Lord though in fellowship with us It is a Covenant of infinite condescension on Gods part whereby he enters into a league of friendship to with his people 2. The mercy is the greater because this covenant was made after the fall of Adam after we had broken the first covenant That the Lord should try us the second time is not only an act of infinite goodness of God but of infinite mercy There is a difference between the goodnesse and the mercy of God Goodnesse may be shewed to those that are not in misery but mercy supposeth misery and this was our condition after the breach of the first covenant 3. That God should make this covenant with Man and not with Devils 4. This sets out the mercy of the covenant because it contains such rare and glorious benefits and therefore it is called a covenant of life and peace Mal. 2.5 an everlasting covenant even the sure mercies of David Esa 54.3 It is compared to the waters of Noah Esa 54.6 Famous are those two Texts Exodus 19.5 6. Jer. 32.40 41. Texts that hold forth strong consolation By vertue of the covenant Heaven is not only made possible but certain to all believers and certain by way of oath It is by vertue of the covenant that we call God Father and may lay claim to all the power wisdome goodnesse and mercy c. that is in God As Jehoshaphat told the King of Israel to whom he was joyned in covenant I am as thou art my people as thy people my horses as thy horses So doth God say to all that are in covenant with him My power is thine my goodnesse is thine c. By vettue of this covenant whatsoever thou wantest God cannot deny it thee if it be good for thee Say unto God Lord thou hast sworn to take away my heart of stone end to give me a heart of flesh Thou hast sworn to write thy law in my heart thou hast sworn to circumcise my heart thou hast sworn to gave me Christ to be my King Priest and Prophet c. And God cannot but be a covenant-keeper By vertue of this covenant God cannot but accept of a poor penitent sinner laying hold upon Christ for pardon 2 Chron. 7.14 Jer. 3.14 Promissa haec tua sunt Domine quis falli timet cum promittit ipsa veritas In a word we may challenge pardon and heaven by our Covenant 1 Joh. 1.9 God is not only merciful but just to forgive us We may challenge Heaven through Christ out of justice 5. Add lastly that the conditions of the Covenant on our parts should be upon such easie terms therefore it is called a covenant of Free-grace All that God requires of us is to take hold of this Covenant Isa 56 to receive this gift of righteousnesse Rom 5. to take all Christ as he is tendred in the Covenant And that which is the greatest consolation of all God hath promised in his Covenant to do our part for us Jer. 31.33 34. Therefore it is called a Testament rather then a Covenant In the new Testament the wore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies used by the Apostle and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven is conveyed unto the Elect by way of Legacy It is part of Gods Testament to write his Law in our hearts and to cause us to walk in his wayes c. Put these things together Seeing there is such infinite mercy in the Covenant A mercy for God to enter into covenant with us to do it with us and not the Angels with us fallen with us upon such easie termes and to make such a Covenant that containes so many and not onely so but all blessings here and hereafter in the wombe of it it must needs be a land-destroying and soul-destroying sin to a Covenant-breaker The use and application of this doctrine is four-fold Vse 1. Of information If it be such a Land-devouring sin to be a Covenant-breaker let us from hence learn the true cause of all the miseries that have hapned unto England in these late yeares The wombe out of which all our calamities are come England hath broken Covenant with God and now God is breaking England in pieces even as a Potter breakes a vessel in pieces God hath sent his sword to avenge the quarrel of his Covenant As Christ whipt the buyers and sellers out of the Temple with whips made of the cords which they brought to tye their oxen and sheep withall A Covenant is a cord to tye us to God and now God hath made an iron whip of these cords which we have broken asunder to whip
us withall We are a Nation in Covenant with God we have the books of the covenant the Old and New Testament we have the seales of the covenant Baptisme and the Lords Supper We have the Messengers of the covenant the Ministers of the Gospel We have the Angells of the covenant the Lord Jesus Christ fully and clearly set out before us in the Ministery of the word But alas are not these blessings amongst us as the Ark was amongst the Philistines rather as prisoners then as priviledges rather in testimonium ruinam quam in salutem rather for our ruine then for our happinesse May it not be said of us as Reverend Moulin said of the French Protestants While they burned us saith he for reading the Scriptures we burnt with zeal to be reading of them now with our liberty is bred also negligence and disesteem of Gods word So is it with us While we were under the Tyranny of the Bishops oh how sweet was a Fasting-day how beautifull were the feet of them that brought the Gospel of peace unto you How dear and precious were Gods people one to another c. But now how are our Fasting-days sleighted and vilified how are the people of God divided one from another railing upon instead of loving one another And is not the godly Ministery as much persecuted by the tongues of some that would be accounted godly as heretofore by the Bishops hand Is not the Holy Bible by some rather wrested then read wrested I say by ignorant and unstable souls to their own destruction And us for the seals of the covenant 1. For the Lords Supper Hâ—w often have we spilt the blood of Christ by our unworthy approaches to his Table and hence it is that he is now spilling our blood How hard a matter is it to obtain power to keep the blood of Christ from being profaned by ignorant and scandalous Communicants and can we think that God will be easily intreated to sheath up his bloody sword and to cease shedding our blood 2. For the Sacrament of Baptisme how cruel are men grown to their little infants by keeping of them from the seal of entrance into the Kingdome of heaven and making their children their own children to be just in the same condition with the children of Turks and Infidels I remember at the beginning of these Wars there was a great fear fell upon godly people about their little children and all their care was for the preservation and their safety and for the continuance of the Gospel to them c. But now our little children are likely to be in a worser condition then ever And all this is come upon us as a just punishment of our Baptismall covenant-breaking And as for Jesus Christ who is the Angell of the covenant are there not some amongst us that un-god Jesus Christ and is it not fit and equal that God should un-church us and un-people us are there not thousands that have sworn to be Christs servants and yet are in their lives the Vassals of sinne and satan and shall not God be avenged of such a nation as this these things considered is no wonder our miseries are so great but the wonder is that they are no greater The 2d use is an use of examination Days of humiliation ought to be days of self-examination Let us therefore upon such a day as this examine whether we be not amongst the number of those that make the times perilous whether we be not covenant-breakers Here I will speak of three Covenants 1. Of the covenant we made with God in our Baptisme 2. Of the covenant we have made with God in our distresses Thirdly and especially of this covenant you are to renue this day First of the covenant which we made in Baptisme and renue every time we come to the Lords Supper and upon our solemn days of fasting There are none here but I may say of them The vows of God are upon you You are servi nati empti jurati you are the born bought and sworn servants of God you have made a surrender of your selves unto God and Christ The question I put to you is this how often have you broke covenant with God it is said Isa 33.14 The sinners of Sion are afraid who shall dwell with everlasting torments who shall dwel with devouring fire c. When God comes to a Church-sinner to a sinner under the Old Testament much more to a Christian sinner a sinner under the new Testament and layeth to his charge his often covenant-breaking fear fulness shall possess him and he will cry out oh wo is me who can dwel with everlasting burnings our God is a consuming fire and we are as stubble before him Who can stund before his indignation Nah. 1.6 who can abide in the fierceness of his anger when his fury is poured forth like fire and the rocks are thrown down before him Who can stand of all sorts of creatures a sinful Christian shall never be able to stand before the Lord when he comes to visit the world for their sins For when a Christian sinnes against God he sins not only against the commandement but against the covenant And in every sin he is a commandement-breaker and a covenant-breaker And therefore whereas the Apostle saith Tribulation and anguish upon every soul that sinneth but first upon the Jew c. I may add First upon the christian then upon the Jew and then upon the Grecian because the Covenant made with the Christian is called a better covenant and therefore his sins hath a higher aggravation in them There is a notable passage in Austin in which he brings the devil thus pleading with God against a wicked christian at the day of judgement Aequissime judex judica quod aequum est judica meum esse qui tuus esse noluit post renunciationem Vt quid invasit pannos meos Quid apud eum lascivia incontinentia c. quibus ipse renunciaverit Quid intemperantia quid gula quid fastus quid caetera mea Haec omnia mea post renunciationem invasit Meus esse voluit mea concupivit Judica aequissime judex quoniam quam tu non dedignatus es tanto pretio liberare ipse mihi postmodum voluit obligare That is Oh thou righteous Judge give right judgement Judge him to be mine who refused to be thine even after he had renounced me in his Baptisme What had he to do to wear my Livery What had he to doe with gluttony drunkenness pride wantonness incontinency and the rest of my ware All these things he hath practised since he recounced the Devil and all his works Mine he is judge righteous judgement For he whom thou hast not disdained to dye for hath obliged himself to me by his sins c. Now what can God say to this charge of the Devils but take him Devil seeing he would be thine take him torment him with everlasting torments Cyprian brings
strongest arguments to perswade the world to believe in Christ John 17.21 Is it not the chief desire of the holy Apostles that we should all speak the same things and that their should be no divisions amongst us c. 1 Cor. 1.10 Phil. 2.1 2 3 c. Is not unity the happiness of heaven Is it not the happinesse of a City to be at unity within it self Is it not a good and pleasant thing for brethren to dwell together in unity how comes it then to passe that this part of the Covenant is so much forgotten The Lord mind you of it this day And the Lord make this great and famous City a City of holiness and a City at unity within it self For if unity be destroyed purity wil quickly also be destroyd The Church of God is una as well as sancta It is but one church as well as it is a holy church And Jesus Christ gave some to be Apostles c. till we all come to the unity of the faith The goyernment of Christ is appointed for the keeping of his Church in unity as well as purity Those things which God hath joined together let no man put asunder That government which doth not promote unity as well as purity is not the government of Christ Oh the misery of that Kingdome where Church-divisions are nourished and fomented A kingdome or a church divided against it self cannot stand Would it not be a sad thing to see twelve in a family one of them a Presbyterian another an Independent another a Brownist another an Antinomian another an Anabaptist another a Familist another for the Prelatical government another a Seeker another a Papist and the tenth it may be an Atheist the eleventh a Iew the twelth a Turk The Lord in his due time heal our divisions and make you his choice instruments according to your places that the Lord may be one and his Name one in the three Kingdomes Q. But some will say How shall I do to get up my heart to this high pitch that I may be a Covenant-keeper I will propound these three helps 1. Labour to be always mindful of your Covenant according to that text 1 Chron. 15.16 God is always mindful of his Covenant It was the great sin of the people of Israel that they were unmindful of the Covenant Neh. 9.17 They first forgat the Covenant and afterwards did quickly forsake it He that forgets the Covenant must needs be a Covenant-breaker Let us â—herefore remember it and carry it about us as quotidianum argumentum and quotidianum munimentum First let us make a Covenant a daily argument agaâ—nst all sin and iniquity and when we are tempted to any sin let us say I have sworn to forsake my old iniquities and if I commit this sin I am not only a Commandment-breaker but an Oath-breaker I am perjur'd I have sworn to reform my famiâ—y and therefore I will not suffer a wicked person to tarry in my family I have sworn against neutrality and indifferency and therefore I will be zealous in Gods cause c. Secondly let us make this Covenant a daily muniment armour of defence to beat back all the fiery darts of the divel When any one tempts thee to promise of preferment to do contrary to thy Covenant or by threatning to ruine thee for the hearty pursuing of thy Covenant here is a ready answer I am sworn to do what I do and if I do otherwise I am a perjur'd wretch This is a wall of brass to resist any dart that shall be shot against thee for well doing according to thy Covenant Famous is the story of Hannibal which he told to King Antiochus when he required aid of him against the Romans When I was nine years old said he my Father carried me to the Altur and made me take an Oath to be an irreconcileable foe to the Romans In pursuance of this Oath I have waged war against them 36 years To keep this Oath I have left my countrey and am come to seek aid at your hands which if you deny I will travell all over the world to find out some enemies to the Roman state Odi odioque sum Romanis If an Oath did so mightily operate in Hannibal let the Oath you are to take this day work as powerful upon you and make your Oath an argument to oppose personal sins and family sins and to oppose Heresie Schisme and all profanenesse and to endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity c. And let this Oath be armour of proof against all temptations to the contrary And know this one thing that if the Covenant be not a daily argument and muniment against sin it will beâ—ome upon your breaking of it quotidianum testimonium aeternum opprobrium A daily witnesse against you as the book of the law was Deut. 31.26 and an everlasting shame reproach unto you yours 2. Let us have high thoughts of the Covenant Actions and affections follow our apprehensions If thy judgement be beleapred with a corrupt opinion about the Covenant thy affections and actions will quickly be beleapred also And therefore you ought to endeavour according to your places that nothing be spoken or written that may tend to the prejudice of the covenant 3. You must take heed of the cursed sinne of self-love which is placed in the fore-front as the cause of all the Catalogue of sins here named because men arâ—â—eâ—s of themselves therefore they are covetous c. and therefore they are covenant-breakers A self-seeker cannot be a covenant-breaker this is a sin that you must hate as the very gates of hell And this is the second sin that I promised in the beginning of my Sermon to speak on but the time and your other occasions will not permit There is a natural self-love and a divine self-love and a sinful self-love This sinful self-love is when we make our selves the last end of all our actions when we so love our selves as to love no man but our selves according to the Proverb Every man for himself c. when we pretend God and his glory and the common good but intend our selves and our own private gain and interest when we serve God upon politique designes Of this sinful self-love the Apostle speaks Phil. 2.21 For all seek their own and not the things of Jesus Christ And if we had a window to look into the hearts of most people we should find their hearts made up all of this Idolatrous self-love All their designes are for to promote themselves They monopolize and ingrosse all to themselves as if made for themselves Where his sinful self-love dwels there dwels no love to God no love to thy brother no love to Church nor State This sinful self-love is the Caterpillar that destroyeth Church Commonwealth It is from this sinful self-love that the publique affairs drive on so heavily and that Church-government is not setled that our Covenant is so much neglected Of this sin I cannot now speak but when God shall offer opportunity I shall endeavour to uncase iâ—â—or you In the mean time the Lord give you grace to hate it as hell it self Fâ—â—â—â—