pleaseth without controlement There is no man able alone to governe all The kingdome should not lay that upon one man who may easilie miscarrie The Estates of the Land are bound in this Contract to beare a burthen with him These men who have flattered kinges to take unto themselves an absolute power to doe what they please have wronged kinges and kingdomes It had been good that kinges of late had carried themselves so as this question of kings power might never have come in debate For they have been great loosers thereby Kings are verie desyrous to have thinges spoken and written to holde up their Arbitrarie and unlimited power but that way doeth exceedinglie wrong them There is one a learned man I confesse who hath written a booke for the mayntenance of the absolute power of kinges called DEFENSIO REGIA whereby hee hath wronged himselfe in his reputation and the king in his government As for the fact in taking away the lyfe of the late King what ever was GODS justice in it I doe agree with him to condemne it as a most injust and horrid fact upon their part who did it But when hee commeth to speake of the power of kinges in giving unto them an absolute and illimited power urging the damnable Maxime QUOD LIBET LICET hee will have a king to doe what he pleaseth impunè and without controlement In this I can not but dislent from him In regard of Subordination some say That a king is comptable to none but GOD Doe what hee will let GOD take order with it this leadeth kinges to Atheisme let them doe what they please and take GOD in their owne hand In regard of Lawes they teach nothing to kinges but Tyrannie And in regard of governement they teach a king to take an Arbitrarie power to himselfe to doe what hee pleaseth without controlement How dangerous this hath been to kinges is cleare by sad experience Abuse of Power and Arbitrarie Governement hath been one of GODS Great Controversies with our Kinges Praedecessoures GOD in His justice because Power hath been abused hath throwne it out of their handes And I may confidentlie say That GODS Controversie with the kinges of the earth is for their Arbitrarie and Tyrannicall Governement It is good for our King to learne to bee wyse in tyme and know that hee receaveth this day a power to governe but a power limited by contract and these conditions hee is bound by Oath to stand to Kinges are deceaved who thinke that the people are ordayned for the king and not the king for the people The SCRIPTURE showeth the contrarie ROM. 13. 4. The King is the MINISTER OF GOD FOR THE PEOPLES good GOD will not have a king in an arbitrarie way to encroach upon the possessions of Subjects EZEH 45. 7. 8. A portion is appoynted for the Prince And it is sayd My Princes shall no more oppresse my people and the rest of the Land shall hee give vnto the house of Israell according to their Tribes The king hath his distinct Possessiions and Revenewes from the people hee must not oppresse and doe what hee pleaseth there must bee no Tyrannie upon the Throne I desyre not to speake much of this subject Men have been verie tender in medling with the power of kinges yet seeing these dayes have brought forth debates concerning the power of kinges it will bee necessarie to bee cleare in the matter Extremities would bee shunned A King should keepe within the boundes of the Covenant made with the people in the exercyse of his power And Subjectes would keepe within the bounds of this Covenant in regulating that power Concerning the last I shall propound these three to your consideration 1. A King abusing his power to the over-throw of Religion Lawes and Liberties which are the verie Fundamentalls of this Contract and Covenant may bee controled and opposed And if hee set himselfe to over-throw all these by Armes then they who have power as the Estates of a Land may and ought to resist by Armes Because hee doeth by that opposition breake the verie bondes and over-throweth all the essentialls of this Contract and Covenant This may serve to justifie the proceedinges of this kingdome agaynst the late King who in an Hostile way set himselfe to over-throw Religion Parliaments Lawes and Liberties 2. Everie breach of Covenant wherein a king falleth after hee hath entered in Covenant doeth not dissolve the bond of the Covenant Neither should Subjectes lay asyde a king for everie breach except the breaches bee such as over-throw the fundamentalls of the Covenant with the people Manie exemples of this may bee brought from Scripture I shall give but one King ASA entered solemnelie in Covenant with GOD and the people 2. CHRON. 15. After that hee falleth in grosse transgressions and breaches 2. CHRON. 16. Hee associate himselfe and entered in League with Benhadad king of Syria an Idolater Hee imprisoned HANANI the LORDS Prophet who reproved him threatened judgement agaynst that association And at that same tyme hee oppressed some of the people And yet for all this they neither lay him asyde nor compt him an hypocrite 3. Private persons should bee verie circumspect about that which they doe in relation to the authoritie of kinges It is very dangerous for private men to meddle with the power of kinges and the suspending of them from the exercyse thereof I doe ingenuouslie confesse that I fynd no exemple of it The Prophets taught not such doctrine to their people Nor the Apostles Nor the Reformed Kirkes Have ever private men Pastoures or Professoures given in to the Estates of a Land as their judgement unto which they resolve to adhere That a king should bee suspended from the exercise of his power And if wee looke upon those godlie Pastoures who lived in KING IAMES his tyme of whom one may truelie say more faythfull Men lived not in these last tymes For they spared not to tell the king his Faultes to his face Yea some of them suffered persecution for their honestie and feeedome Yet wee never read nor have heard that anie of these godlie Pastoures joyned with other private men did ever remonstrate to Parliament or Estate as their judgement That the king should bee suspended from the exercyse of his Royall power II. It is cleare from this COVENANT That people should obey their King in the LORD For as the King is bound by the COVENANT to make use of his power to their good So they are bound to obey him in the LORD in the exercyse of that power About the peoples duetie to the king take these foure Observations 1. That the obedience of the people is in subordination to GOD For the COVENANT is first with GOD and then with the King If a King command anie thing contrarie to the will of GOD in this case PETER sayeth It is better to obey GOD then man There is a lyne drawne from GOD to the people they are lowest the lyne
governement sweet and could not part with it And because the Royall seed stood in her way shee cruellie destroyed them that shee might reigne with the greater freedome 2. Shee was earnest to set up a false worship even the worship of Baal which shee thought could not bee so well done as by cutting off the Royall race and getting the sole power in her hand that shee might doe what shee pleased The businesse you are about this day is not unlyke You are to invest a young King in the Throne in a verie troublesome tyme and wicked men have risen up and usurped the Kingdome put to death the late king most unnaturallie The lyke motives seeme to have prevayled with them 1. These men by falsehood and dissimulation have gotten power in their hands which to them is so sweet that they are unwilling to parte with it And because the King and his seed stood in their way they have made away the King and disinherited his children that the sole power might bee in their hand 2. They have a number of damnable errours and a false worship to set up and intend to take away the Ordinances of CHRIST and Gogovernement of His Kirk All this cannot bee done unlesse they have the sole power in their hand and this they cannot have till the King and his posteritie bee cut off But I leave this and come to the present solemnitie There is a Prince to bee inthroned good Jehojada will have the Crowne put upon his head It may bee questioned Why they went about this Coronation in a tyme of so great hazard when Athaliah had reigned six yeares Had it not been better to have defate Athaliah and then to have crowned the King Two reasons may bee rendered why they delay not the Coronation 1. To crowne the King was a duetie they were bound to Hazard should not make men leave their duetie They did their duetie and left the successe to GOD 2. They crowned the young King to endeare the peoples affections to their own native Prince and to alienate their heartes from her that had usurped the kingdome If they had delayed the king being knowne to bee preserved it might have brought on not onlie compliance with her but also subjection to her governement by resting in it and being content to lay asyde the righteous heire of the Crowne The same is observed in our case and manie wonder that you should crowne the king in a dangerous tyme when the usurpers have such power in the Land The same reasons may serve to answer for your doing 1. It is our necessarie duetie to crowne the king upon all hazards and to leave the successe to GOD 2. It appeareth now it hath been too long delayed Delay is dangerous because of the compliance of some and treacherie of others If it shall bee delayed longer it is to bee feared that the most part shall sit downe under the shadow of the Bramble the destroying usurpers I come to the particular handling of the present Text and to speake from it to the present tyme I have read the 12. and 17. vers. Because of these two which meet together The crowning of a King and his renewing the Covenant Amongst manie particulars which may bee handled from the Text I shall confyne my selfe to these fyve 1. The Crowne Hee put the Crowne vpon his head 2. The Testimonie Hee gave him the Testimonie 3. The anoynting They anoynted him These three are in the 12. vers. As for that which is spoken of the peoples joy wee shall give it a touch when wee come to the peoples duetie 4. The Covenant between GOD and the king the people Jehojada made a Covenant between GOD and the King and the people that they should bee the LORDS People 5. The Covenant between the king and the people Between the King also and the people both in the 17. vers. First The Crowne is put upon his head A Crowne is the most excellent Badge of Royall Majestie To discourse on Crownes in a state way I shall leave unto States-men and lay onlie these three before you of the Crowne 1. In putting on of the Crowne it would bee well fastened For Kinges Crownes are often tymes tottering and this is a tyme wherein they totter There are two thinges that make Kinges Crownes to totter Great Sinnes and Great Commotions and Troubles take heed of both 1. There are manie sinnes upon our king and his familie Sinne will make the surest crown that ever men set on to totter The Sinnes of former kinges have made this a tottering Crowne I shall not insist here seing there hath been a solemn day of Humiliation through the Land on Thursday last for the sinnes of the Royall Familie I wish the LORD may blesse it and desyre the king to bee truelie humbled for his owne sinnes and the sinnes of his Fathers house which have been great Beware of putting on these sinnes with the Crowne For if you put them on all the well-wishers to a king in the three kingdomes will not bee able to hold on the Crown and keepe it from tottering yea from falling LORD take away the Controversie with the Royall Familie that the Crowne may bee fastened sure upon the kinges head without falling or tottering 2. Troubles and Commotions in a kingdome make crowns to totter A Crowne at the best and in the moste calme tymes is full of trouble which if it were well weighed by men there would not bee such hunting after Crownes I read of a great man who considering the trouble and care that accompanied a Crowne sayd Hee would not take it up at his foote though hee might have it for taking Now if a Crowne at the best bee so full of troubles what shall one thinke of a Crowne at the worst when there are so great commotions wherein the Crowne is directlie aimed at Surelie it must bee a tottering Crown at the least especiallie when former sinnes have brought on these Troubles As the remedie of the former is true Humiliation and turning unto GOD So the remedie of the latter is Psal. 21. 3. speaking of Davids Crowne Thou settest a Crowne of pure golde vpon his head GOD set on Davids Crowne and therefore it was setled not-with-standing of manie troubles Men may set on crownes and they may bee throwne off agayne But when GOD setteth them on they will bee fast Enemies have touched the Crowne 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 bee crowned and you who are to crowne him should deale earnestlie with GOD to set the crowne on the kinges head and to keepe it on agaynst all the commotions of this cruell generation 2. A king should esteeme more of the people hee reigneth over then of his crowne Kings use to bee so taken up with their crownes that they despyse their people I would have a king following CHRIST the king of his people
who sayeth of them Is 62. 3. Thou shalt bee a Crowne of glorie in the hand of the LORD and a Royall Diademe in the hand of thy GOD CHRIST accounteth His people his Crowne and Diademe So should a king esteeme the people of the LORD over whom hee ruleth to bee his Crowne and Diademe Take away the people and a Crowne is but an emptie symbole 3. A king when hee getteth his crowne on his head should thinke at the best it is but a fading crowne All the crownes of kinges are but fading crownes Therefore they should have an eye upon that Crowne of glorie that fadeth not away 1. Pet. 5. 4. And upon a Kingdome that cannot bee shaken Hebr. 12. 28. That crowne and kingdome belongeth not to kinges as kinges but unto believers and a believing king hath this comfort that when hee hath endured a whyle and been tryed hee shall receave the Crowne of Lyfe which the LORD hath promised to them that love Him The second thing in this Solemnity is the Testimonie by this is meant the Law of GOD so called because it testifieth of the Mynde and Will of GOD It was commanded Deut. 17. 18. 19. When the king shall sit upon the Throne of his kingdome hee shall wryte him a copie of the Book of the Law and it shall bee with him that hee may reade therein all the dayes of his lyfe The king should have the TESTIMONIE for these three maine uses 1. For his information in the wayes of GOD Deut. 17. 19. This use of the kinges having the Book of the Law is expressed that hee may lèarne to feare the LORD his GOD The reading of other books may doe a king good for governement but no book will teach him the way to salvation but the Booke of GOD CHRIST biddeth Search the Scriptures for in thom yee thinke to have aeternall lyfe and they testifie of Mee John 5. 39. Hee is a Blessed man who meditateth in the Law of the LORD day and night Psal. 1. 1. 2. King DAVID was well acquainted here-with as appeareth Ps. 119. Kinges should bee well exercised in Scripture It is reported of Alphonsus king of Arragon that hee did reade the BIBLE fourteene tymes with glosses there-upon I recommend to the king to take some houres for reading holie Scripture It will bee a good meane to make him acquaynt with GODS Mynd and with CHRIST a Saviour 2. For his direction in governement kinges reade bookes that they may learne to governe well which I condemne not but all the bookes a king can reade will not make him governe to please GOD as this Booke I know nothing that is good in governement but a king may learne it out of the Booke of GOD For this cause IOSHUA is commanded IOS. 1. 8. That the Booke of the Law shall not depart out of his mouth and hee is commanded to Doe according to all that is written there-in Hee should not onlie doe himselfe that which is written in it but doe and governe his people according to all that is written in it King DAVID knew this use of the Testimonie who sayd Psal. 119. 24. Thy Testimonies are my delight and my Counsellours The best Counsells that ever a king getteth are in the Booke of GOD Yea the Testimonies are the best surest Counsellours Because although a kinges Counsellours bee never so wyse and trustie yet they use not to bee so free with a king as they ought But the Scriptures will tell kinges verie freelie both their sinne and their duetie 3. For preservation and custodie The king is Custos vtriusque Tabulae The keeper of both Tables Not that hee should take upon him the power either to dispense the Word of GOD or to dispense with it But that hee should preserve the Word of GOD and true Religion according to the Word of GOD pure intier and uncorrupted within his Dominions and transmit them so to posteritie And also bee carefull to see his Subjectes observe both Tables and to punish the transgressours of the same The third thing in this Solemnitie is the anoynting of the king The anoynting of kings was not absolutelie necessarie under the Old Testament for wee reade not that all the kinges of IUDAH and ISRAEL were anoynted The HEBREWES observe that anoynting of kinges was used in three cases 1. When the first of a Familie was made king as SAUL DAVID 2. When there was a question for the Crowne as in the case of SOLOMON and ADONIâ—AH 3. When there was an interruption of the lawfull succession by usurpation as in the case of IOASH there is an interruption by the usurpation of ATHALIAH therefore hee is anoynted If this Observation holde as it is probable then it was not absolutelie necessarie under the OLD TESTAMENT and therefore farre lesse under the NEW Because it may bee sayd That in our case there is an interruption by usurpation Let it bee considered That the Anoynting under the OLD TESTAMENT was typicall Although all kinges were not types of CHRIST yet the Anoynting of kinges Priests and Prophets was typicall of CHRIST and His Offices But CHRIST being now come all these Ceremonies ceasse And therefore the Anoynting of kinges ought not to bee used in the NEW TESTAMENT If it bee sayd Anoynting of kinges hath been in use amongst Christians not onlie Papistes but PROTESTANTS as in the kingdome of ENGLAND and our late king was anoynted withoyle It may bee replyed They who used it under the NEW TESTAMENT tooke it from the Jewes without warrand It was most in use with the Bishops of Rome who to keepe Kinges and Emperoures subject to themselves did sweare them to the Pope when they were anoynted and yet the Jewish priests did never sweare kinges to themselves As for ENGLAND although the Pope was casten off yet the subjection of kings to Bishops was still retayned for they anoynted the king and sware him to the mayntenance of their praelaticall dignitie They are here who were witnesses at the CORONATION of the late king The Bishops behoved to performe that rite and the king behoved to bee sworne to them But now by the Blessing of GOD Poperie and Praelacie are removed The Bishops as limmes of Antichrist are put to the doore Let the Anoynting of kinges with oyle goe to the doore with them and let them never come in agayne The anoynting with materiall oyle maketh not a king the Anoynted of the LORD for hee is so without it Hee is the ANOYNTED of the LORD who by Divine Ordinance and appoyntment is a King Is 45. 1. GOD calleth CYRUS His anoynted yet wee reade not that hee was anoynted with oyle Kinges are the Anoynted of the LORD because by the Ordinance of the LORD their authoritie is sacred and inviolable It is enough for us to have the thing though wee want the Ceremonie which being layd asyde I will give some Observations of the thing 1. A King being the LORDS anoynted should bee thinking upon a better
unction even that Spirituall Unction where-with Believers are anointed which you have 1. John 2. 27. The anoynting yee have receaved of him abydeth in you And 2. Cor. 1. 21. Hee that hath anoynted vs is GOD who hath also sealed vs This anoynting is not proper to kinges but Common to Believers Few kinges are so anoynted A King should stryve to bee a good CHRISTIAN and then a good KING The anoynting with GRACE is better then the anoynting with oyle It is of more worth for a king to bee the Anoynted of the LORD with GRACE then to bee the greatest Monarch of the world without it 2. This anoynting may put a king in mynde of the guifts where-with kinges should bee endued for discharge of their Royall Calling For anoynting did signifie the guifts of Office It is sayd of SAUL when hee was anoynted king 1. SAM. 10. 9. GOD gave him another heart And CAP. 11. 6. The Spirit of GOD came vpon him It is meant of a heart for his Calling and a spirit of abilitie for Government It should bee our desyre this day That our king may have a spirit for his Calling as the Spirit of Wisdome Fortitude Iustice and other Princelie Enduements 3. This anoynting may put Subjectes in mynde of the Sacre-dues of the authoritie of a king Hee should bee respected as the LORDS Anoynted There are diverse sorts of persons that are enemies to the authoritie of kinges As 1. Anabaptists who deny there should bee kinges in the NEW TESTAMENT They will have no king nor Civile Magistrate 2. The late Photinians who speake respectfullie of kinges and Magistrates but they take away from them their power and the exercise of it in the administation of justice 3. These who ryse agaynst kinges in open Rebellion as Absalom and Sheba who sayd What have wee to doe with David the sonne of Iesse To your Tentes O Israel 4. They who doe not rebell openlie yet they despyse a king in their heart lyke these sonnes of Beliall 1. SAM. 10. last Who sayd of Saul after hee was anoynted king Shall this man save vs And they despysed him and brought him no Presents All these meet in our presentage 1. Anabaptistes who are agaynst the being of kinges are verie ryfe You may fynd to our great griefe a great number of them in that Armie that hath injustlie invaded the Land who have trampled upon the authoritie of kinges 2. There are also of the second sort who are secretlie Photinians in this poynt They allow of kings in profession but they are agaynst the exercyse of their power in the administration of Iustice 3. A third sort are in open Rebellion even all that generation which are risen up not onlie agaynst the person of a king but agaynst kinglie governement 4. There is a fourth who professe they acknowledge a king but despyse him in their heart saying Shall this man save vs I wish all had DAVIDS tendernesse whose heart did smyte him when hee did but cut off the lap of SAULS Garment That wee may bee farre from cutting off a lap of that just power and greatnesse which GOD hath allowed to the king and wee have bound our selves by COVENANT not to diminish I have gone through the three particulars contayned in the 12. vers. I come to the other two in the 17. vers. which appertayne also to this dayes Worke For our king is not onlie to bee crowned but to renew a COVENANT with GOD and His People and to make a COVENANT with the People Answerable hereto there is a twofolde COVENANT in the wordes One betweene GOD and the king the people GOD being the one partie The king and the people the other Another betweene the king and the people The king being the one partie The people the other The COVENANT with GOD is the fourth particular propounded to bee spoken of The summe of this COVENANT yee may fynd 2. King 23. 3. in Iosiah his renewing the COVENANT To walke after the LORD and keepe His Commandementes and Testimonies with all the heart and to performe the wordes of the COVENANT The renewing of the COVENANT was after a great defection from GOD and the setting up of a false worship The king and people of GOD bound themselves before the LORD to set up the TRUE WORSHIP and to abolish the false SCOTLAND hath a Preference in this before other Nations In tyme of Defection they have renewed a COVENANT with GOD to reforme all And because the king after a great Defection in that familie is to renew the COVENANT I shall mention some particulars from the LEAGVE and COVENANT 1. Wee are bound to maintaine the True Reformed Religion in doctrine Worship Discipline Governement established in this kingdome and to endevour the Reformation of Religion in the other two kingdomes according to the Word of GOD and the example of the best Reformed Kirkes By this Article the king is obliedged not onlie to maintaine Religion as it is established in SCOTLAND but also to endeavour the Reformation of Religion in his other kingdomes The king would consider well when it shall please GOD to restore him to his Governement there that hee is bound to endevour the establishment of the Worke of Reformation there aswell as to maintaine it here 2. According to the second Article The king is bound without respect of persons to extirpate Poperie Praelacie Superstition Heresie Schisme and Prophanenesse and what-so-ever shall bee found contrarie to sound Doctrine and the power of godlynesse And therefore Poperie is not to bee suffered in the Royall Familie nor within his Dominions Praelacie once plucked up by the roote is not to bee permitted to take roote agayne All Haeresie and Errour what-so-ever must bee opposed by him to the uttermost of his power and by the COVENANT the King must bee farre from Toleration of anie false religion within his Dominions 3. As the people are bound to maintaine the kinges person and authoritie in the maintenance of the True Religion and Liberties of the Kingdome So the King is bound with them to maintaine the Rights and Priviledges of the PARLIAMENT and Liberties of the Subjects according to the third Article 4. Wee are bound to discover and to bring unto condigne punishment all such as have been or shall bee Iucendiaries Malignantes or evill instrumentes in hindering the Reformation of Religion divyding the King from the people or one of the kingdomes from another or making aniefaction or parties amongst the people Here-by the King is bound to have an eye upon such and neither allow of them nor comply with them but to concurre according to his power to have them censured and punished as is expressed in the fourth Article I shall summe up all in this That a King entering in COVENANT with GOD should doe as Kinges did of Olde when they entered in COVENANT They and their people wēt on in the work of Reformation as appeareth here vers. 18. And all the people of the
land went into the house of Baal and brake it downe c. And godlie IOSIAH when hee entered in COVENANT made a thorow Reformation There is a fourfelde Reformation in Scripture and contained in the LEAGUE COVENANT 1. A personall Reformation 2. A Familie Reformation 3. A Reformation of ludicatories 4. A Reformation of the whole land Kinges have had their hand in all the foure and therefore I recommend them to our KING 1. A personall Reformation A king should reforme his owne lyfe that hee may bee a Patterne of Godlinesse to others and to this hee is tyed by the COVENANTS The godlie Reformers of IUDAH were pious and religious men A King should not follow Machiavell his counsell who requyreth not that a Prince should bee truelie religious but sayeth that a shadow of it and externall simulation are sufficient A divelish counsell and it is just with GOD to bring a king to the shadow of a kingdome who hath but the shadow of Religion Wee know that dissembling kinges have been punished of GOD And let our King know that no king but a religious king can please GOD DAVID is highlie commended for Godlynesse HEZEKIAH a man eminent for Pietie IOSIAH a young king commended for the tendernesse of his heart when hee heard the Law of the LORD read Hee was much troubled before the LORD when hee heard the judgementes threatened agaynst his fathers house and his people It is earnestlie wished that our Kinges heart may bee tender and bee truelie humbled before the LORD for the sinnes of his fathers house and of the land and for the manie evills that are upon that familie and upon the kingdome 2. A Familie Reformation The king should reforme his Familie after the example of Godlie kinges AS A when hee entered in COVENANT spared not his mothers Idolatrie The house of our king hath been much defyled by Idolatrie The king is now in COVENANT and to renew the COVENANT Let the Royall Familie bee reformed And that it may bee a Religious Familie wherein GOD will have pleasure Let it bee purged not onlie of Idolatrie but of prophanitie and loosnesse which hath abounded in it Much hath been spoken of this matter but little hath been done in it Let the king and others who have charge in that Familie thinke it lyeth upon them as a duetie to purge it And if yee would have a Familie well purged and constitute take DAVID for a Patterne in the purgation and constitution of his PSAL. 101. The froward heart wicked persons and slanderers hee will have farre from him But his eyes are vpon the faythfull of the land that they may dwell with him If there be a man better then another in the land hee should be for the king and his Familie Yee may extend this Reformation to the Court A prophane Court is dangerous for a king It hath been observed as a provoking sinne in ENGLAND which hath drawnedowne judgement upon King and Court as appeareth this day It is to bee wished that such were in the Court as DAVID speaketh of in that PSALME Let the King see to it and resolve with DAVID PSAL. 101. 7. That Hee who worketh deceat shall not dwell within his house and hee who telleth lies shall not tarrie in his sight 3. Reformation in Iudicatories It would bee carefullié seene to that Iudicatories bee reformed and that men fearing GOD and hating Covetousnesse may bee placed in them A King in COVENANT should doe as IEHOSHAPHAT did 2. CHRON. 19. 5. 6. 7. Hee set Judges in the land and sayd Take heed what yee doe yee judge not for men but for the LORD who is with you in judgement wherefore now let the feare of the LOR'D bee before you c. 4. The Reformation of the whole Land The Kings eye should bee upon it 2. CHRON. 19. 4. Jehoshaphat went out thorow the people from Beersheba to mount Ephraim and brought them backe to the LORD GOD of their fathers Our Land hath great need of Reformation For there is a part of it that hath scarce ever yet found the benefite of Reformation they are lying without the GOSPELL It will bee a good work for a COVENANTED KING to have a care that the GOSPEL may bee preached thorow the whole Land Care also would bee taken that they who have the GOSPEL may live suteably thereto If a King would bee a through Reformer hee must bee reformed himselfe otherwayes hee will never lay Reformation to heart To make a king a good Reformer I wish him these qualifications according to the Trueth and in sincerity where-with they report TRAJAN the Emperour to have been endued Hee was 1. Devote at home 2. Cowragious in warre 3. Iustin his Iudicatures 4. Prudent in all his effaires True PIETIE FORTITUDE IUSTICE and PRUDENCIE are notable qualifications in a Prince who would reforme a kingdome and reforme well I come now to the fyfth and last particular and that is the Covenant made betweene the king and the people When a king is crowned and receaved by the people there is a Covenant or mutuall Contract betweene him and them contayning conditions mutuallie to bee observed Tyme will not suffer to insist upon manie particulars I shall onlie lay before You three 1. It is cleare from this Covenant That a king hath not absolute power to doe what hee pleaseth hee is tyed to conditions by vertue of a Covenant 2. It is cleare from this Covenant That a people are bound to obey their king in the LORD 3. I shall present the king with some directions for the right governement of the people who are bound to obey I. It is cleare That the kinges power is not absolute as Kinges and flattering Courtiours apprehend a kinges power is a limited power by this Covenant And there is a three-folde limitation of the kinges power 1. In regard of subordination There is power above his even GODS power whom hee is obliedged to obey and to whom hee must give an accompt of his administration Yee heard yesterday that text By mee kinges reigne PROV. 8. 15. Kinges have not onlie their Crownes from GOD but they must reigne according to his will which is cleare from ROM. 13. 4. Hee is called THE MINISTER OF GOD Hee is but GODS Servant I need not stay upon this Kinges and all others will acknowledge this limitation 2. In regard of Lawes A King is sworne at his Coronation to rule according to the standing receaved Lawes of the kingdome The Lawes hee is sworne to limite him that hee can not doe agaynst them without a sinfull breach of this Covenant between the king and the people 3. In regard of Governement The totall Governement is not upō a king He hath Counsellours a Parliament or Estates in the Land who share in the burthen of Government No king should have the fole Government It was never the mynde of these who receaved a king to rule them to lay all Government upon him to doe what hee
and have Magistrates inferiour and supreme above them and GOD above all When the king commandeth the people that which is lawfull and commanded by GOD then hee should bee obeyed Because hee standeth in the right lyne under GOD who hath put him in his place But if hee command that which is unlawfull and forbidden of GOD in that hee should not bee obeyed to doe it because hee is out of his lyne That a king is to bee obeyed with this subordination is evident from Scripture take one place for all ROM. 13. At the beginning yee have both obedience urged to superiour powers at the Ordinance of GOD and damnation threatened agaynst these who resist the lawfull powers It is sayd by some that manie Ministers in Scotland will not have King IESUS but king CHARLES to regine Faythfull men are wronged by such speaches I doe not understand these men For if they thinke that a King IESUS are inconsistent then they will haue no King But I shall bee farre from entertayning such thoughts of them If they think the doing a necessarie duetie for KING CHARLES is to praeferre his Interest to CHRISTS this also is an errour Honest Ministers can verie well discerne betweene the Interest of CHRIST of the king I know no Minister that setteth up king CHARLES with prejudice to CHRISTS interest There are three sorts of persons who are not to bee allowed in relation to the Kinges interest 1. Such as have not been content to oppose a King in an evill course as they might lawfullie doe But contrarie to covenant vowes manie declarations have cast off Kinges and kinglie Governement These are the Sectaries 2. They who are so taken up with a King as they praeferre a Kinges interest to CHRISTS Interest which was the sinne of our Engagers 3. They who will have no ductie done to a King for feare of praejudging CHRISTS Interest These are to bee allowed who urge duetie to a King in subordination to CHRIST I shall desyre that men bee reall when they make mention of CHRISTS Interest For these three mentioned professe and praetend the Interest of CHRIST The Sectaries cover their destroying of Kinges with CHRISTS Interest where-unto â—â—-deed they have had no respect being Enemies to his kingdome and experience hath made it undeniable The Engagers alleadged they were for CHRISTS Interest but they misplaced it CHRISTS Interest should have gone before but they drew it after the interest of a king which evidenced their want of due respect to CHRISTS Interest As for the third who delay duetie for feare of praeferring the kinges interest to CHRIST I shall not take upon mee to judge their intentions I wish they may have charitie to these who thinke they may doe duetie to a king in subordination to CHRIST yea that they ought should doe duetie what ever â—â—â—…s fears bee of the prejudice may follow If to bee agaynst the suspending of the king from the exercyse of his power and to bee for the crowning of the king according to the publick fayth of the kingdoms Hee first performing all that KIRK and SSATE requyred of him in relation to Religion and Civile Liberties If this bee I say to praeferre a king to CHRIST let all men that are unbyassed bee judges in the case Wee shall well avow that wee crown a king in subordination to GOD and His Interest in subordination to CHRISTS which wee judge not onlie agreable to the Word of GOD but also that wee are bound expresselie in the COVENANT to maintaine the King in the praeservation and defence of the True Religion and Liberties of the Kingdome and not to diminish his just power and greatnesse 2. That the Covenant betweene GOD and the King and the people goeth before the Covenant betweene the King and the people which showeth that a peoples entering Covenant with GOD doeth not lessen their obedience and allegiance to the King but increasseth it and maketh the obedience firmer Because wee are in Covenant with GOD wee should the more obey a Covenanted King It is a great errour to thinke that a Covenant diminisheth obedience it was ever thought Cumulative And indeed True Religion layeth strict tyes upon men in doing of their duetie ROM. 13. 5. Wee must needs bee subject not onlie for wrath but also for conscience sake A necessitie to obey is layd upon all Manie Subjects obey for wrath but the Godlie obey for conscience sake 3. That a King Covenanted with GOD should be much respected by his Subjects They should love him There is an inbred affection in the hearts of the people to their King In the 12. vers. it is sayd That the people clapped their hands for joy and sayd GOD save the King They had no sooner seene their Native King installed in his kingdome but they rejoyced exceedinglie and saluted him with wishes of safetie What ever bee mens affections or respects this day to our king certainlie it is a duety lying on us both to pray for and rejoyce in his safetie The verie and that GOD hath in giving us kinges maketh this cleare 1. TIM. 2. 1. 2. That wee may live vnder them in Godlinesse and honestie And therefore Prayers and Supplications are to bee made for all kinges even for these that are not in Covenant much more for these that are in Covenant Yee are receaving this day a Crowned Covenanted King pray for saving grace to him and that GOD would delyver him and us out of the hand of these cruell enemies and blesse his Governement and Cause us to live a quyet and peaceable lyfe under him in all Godlinesse and honestie 4. That as the King is Solemnlie Sworne To maintaine the Right of the Subjectes agaynst Enemies and is bound to hazard his lyfe and all that hee hath for their defence So the people are also bound to maintaine his person and authoritie and to hazard lyfe and all that they have in defending him I shall not take the Quaestion in its full Latitude taking in what a people are bound to in persuing of a kings Right in another Nation which is not our praesent Quaestion Our Quaestion is What a people should doe when a kingdome is injustlie invaded by a forraigne enemie which seeketh the over-throw of Religion King and Kingdome Surelie if men bee tyed to anie duetie to a king and kingdome they are tyed in this case I have two sorts of men to meet with here who are deficient in doing this Covenanted duetie 1. These who doe not act agaynst the Enemie 2. These who doe act for the Enemie The first I meet with are they who act not but lye by to beholde what will become of all Three sorts of men act not for the defence of an invaded kingdom 1. These who withdraw themselves from publick counsells as from Parliament or Committee of Estates This with-drawing is not to act 2. These act not who upon an apprehension of the desperate state of thinges doe thinke that all is
multiplicitie of effaires and will meet with manie diversions But SIR You must not bee diverted Take houres and set them aparte for that exercyse Men being once acquaynted with Your way will not darre to divert You. PRAYER to GOD will make Your effaires easie all the day I read of a King of whom his courtiours sayd Hee spoke oftener with GOD then with men If You bee frequent in Prayer You may expect the Blessing of the most high upon your selfe upon Your Governement 2. A King must bee carefull of the Kingdome which hee hath sworne to mayntayne Wee have had manie of too private a spirit by whom selfe interest hath been preferred to the publick It becommeth a King well to bee of a publick spirit to care more for the publick then his owne interest SENATES and STATES have had Motto's written over the doores of their meeting places Over the Senate House of ROME was written NE QUID RESPUBLICA DETRIMENTI CAPIAT I shall wish this may bee written over Your Assemblie Houses But there is another that I would have written with it NE QUID ECCLESIA DETRIMENTI CAPIAT Bee carefull of both Let neither KIRK nor STATE suffer hurt Let them goe together The best way for standing of a Kingdome is a well constitute KIRK They deceave kinges who make them believe that the governemnt of the KIRK I meane Presbyteriall governement can not sute with MONARCHIE They sute well it being the Ordinance of CHRIST rendering to GOD what is GODS and to Caesar what is Caesars SIR Kinges who have a tender care of the Kirk Is. 41. 3. are called Nursing Fathers You would bee carefull that the GOSPELL may have a free passage through the kingdome and that the governement of the Kirk may bee preserved intiere according to Your Solemne Engagement The Kirk hath met with manie enemies as Papists Praelates Malignants which I passe as knowne enemies But there are two sorts more who at this tyme would be carefullie looked on 1. Sectaries great enemies to the Kirk and to all the Ordinances of CHRIST and more particularlie to Preshyteriall governement which they have and would have altogether destroyed A king should set himselfe agaynst these because they are enemies as well to the king as to the kirk and stryve to make both fall together 2. Erastians more dangerous snares to kinges then Sectaeries because kinges can looke well enough to these who are agaynst themselves and their power as Sectaries who will have no king But Erastians give more power to kinges then they should have and are great enemies to Presbyteriall governement For they would make kinges believe that there is no governement but the Civill and deryved from thence which is a great wrong to the Sonne of GOD who hath the governement of the kirk distinct from the Civill yet no wayes prejudiciall to it being spirituall and of another nature CHRIST did put the Magistrate out of suspition that his kingdome was prejudiciall to Civill government affirming My Kingdome is not of this world This Governement CHRIST hath not committed to kinges but to the Office-Bearers of his house who in regard of Civill subjection are under the Civill power as well as others but in their spirituall administration they are under CHRIST who hath not given unto anie king upon earth the dispensation of spirituall thinges to his people SIR You are in Covenant with GOD and His people and are obliedged to mayntayne Presbyteriall Governement as well agaynst Erastians as Sectaries I know this Erastian humour aboundeth at Court It may bee some endevour to make You encroach upon that for which GOD hath punished Your Predecessoures Bee who hee will that meddleth with this Governement to overturne it it shall be as heavie to him as the burthen some stone to the enemies of the Kirk They are cut in pieces who burthē themselves with it Zach 12. 3. A KING in COVENANT with the People of GOD should make much of these who are in COVENANT with him having in high estimation the Faythfull Servants of CHRIST and the Godlie People of the Land It is rare to fynd kings lovers of Faythfull Ministers Pious People It hath been the fault of our own kings to persecute the godly 1. Let the king love the Servants of CHRIST who speak the Trueth Evill kinges are branded with this that they contemned the PROPHETS 2. CHRON. 25. When Amaziah had taken the gods of Seir and set them up for his gods a Prophet came to him and reproved him unto whom the king sayd Who made thee of the Kinges Counsell forbeare lest thou bee smitten This contempt of the Prophets warning is a fore-runner of following destruction Bee a carefull hearer of GODS WORD take with reproofe esteeme of it as DAVID did PSAL. 141. 5. An excellent oyle which shall not breake the head To make much of the faithfull Servants of CHRIST will be an evidence of reality 2. Let the king esteem well of Godly PROFESSOURS Let Pietie bee in accompt It is a fault verie common that Pious Men because of their conscientious and strict walking are hated by the Prophane who love to live looselie It is usuall with prophane men to labour to bring kinges unto a distaste of the Godlie especiallie when men who have professed Pietie become scandalous whereupon they are readie to judge all Pious Men to bee lyke them and take occasion to speake evill of Pietie I feare at this tyme when men who have been commended for Pietie have fallen foulelie and betrayed their trust that men will take advantage to speake agaynst the Godlie of the Land Beware of this for it is Sathans policie to put Pietie out of request Let not this move anie Fall who will Pietie is still the same and Pious Men will make conscience both of their wayes and trust Remember they are precious in GODS Eyes who will not suffer men to despyse them without their reward SIR Let not your heart be from the godly in the Land whatever hath fallen out at this time I dare affirm there are very many really godly men who by their prayers are supporting your Throne 4. A King should bee carefull whom hee putteth in Places of Trust as a maine thing for the good of the kingdome It is a Maxime That Trust should not bee put in their handes who haue oppressed the people or have betrayed their Trust There is a passage in Storie meet for this purpose One SEPTIMIUS ARABINUS a man famous or rather infamous for Oppression was put out of the SENATE but re-admitted About this tyme ALEXANDER SEVERUS being chosen to the Empyre the SENATOURS did entertain him with publick salutations congratulations Severus espying Arabinus amongst the Senators cryed out O Numina Arabinus non solum vivit sed in Senatum venit Ah! Arabinus not only liveth but hee is in the Senate Out of just indignation he could not endure to see him As all are not meet for places of trust in judicatories
So all are not meet for places of trust in armies Mē wold be chosen who are godly able for the charge But there are some who are not meet for trust 1. They who are godly out have no Skill nor ability for the place A man may be a truely godly mā who is not fit for such place no wrong is done to him nor to godlynes whē the placae is denyed to him I wonder how a godly man can take upon him a place whereof hee hath no Skill 2. They who have neither Skill nor cowrage are verie unmeet for if it bee a place of never so great moment faint-heartednesse will make them qayte it 3. They who are both Skilfull and stout yet are not honest but perfidious and treacherous should have no trust at all Of all these we have sad experience which should not move You to make choise of prophane and godlesse men by whom a blessing is not to bee expected but it should move You to bee warie in Your choise I am confident such may bee had who will bee faythfull for Religion King and kingdome 5. There hath been much debate about the exercise of the kings power yet He is put in the exercise of his power and this day put in a better capacity to exercise it by his Coronation Many are affrayed that the exercise of his power shall prove dangerous to the Cause indeed I confesse there is ground of fear when we consider how this power hath been abused by former kings Therefore Sir make good use of this power see that You rather keep within bounds then exceed in the exercise of it I may very well give such a Counsell as an old Counsellour gave to a king of France He having spent many years at Court desired to retire into the countrey for enjoying privacie fit for his age having obtained leave The king his master required him to sit down and write some advise of government to leave behind him which he out of modesty declyned The king would not be denyed but left with him pen ink and a sheet of paper He being alone after some thoughts wrote with faire and legible Characters in the head of the sheet Modus in the middle of the sheet Modus in the foot of the sheet Modus wrote no more in all the paper which he wrapped up and delivered to the king Meaning that the best Counsell he could give him was That he should keep temper in all things Nothing more fit for a young king then to keep temper in all things Take this Counsell Sir and be moderate in the use of your power The best way to keep power is moderation in the use of it 6. The king hath many enemies even such as are enemies to his Family to all kingly government and are now in the bowels of this kingdom wasting destroying Bestirre Your selfe according to vowes oathes that are upon You to be active for the reliefe of CHRISTS kingdom born down by thē in all the three kingdoms and for the reliefe of this kingdom grievously oppressed by them We shall earnestly desyre that GOD would put that Spirit upō our king now entered upon publick government which he hath put upon the Delyverers of his people from their cruell oppressours In speaking of the kings behaviour to enemies One thing I can not passe There is much spoken of a treatie with this enemie I am not of the judgement of some who distinguish a treatie before invasion after invasion and say Treating is very lawfull before invasion because it is supposed that there is little wrong done but after invasion when a kingdom is wronged put to infinit losses then they say a treaty is to be shunned But in my judgemēt a treaty may be lawful after invasion wrongs sustained The end of war is peace neither should desire of revenge obstruct it providing it be such a treatie peace as is not prejudiciall to Religion nor to the safety of the kingdom nor to the undoubted right of the king not to the League Covenant wherunto we are so solemnly engaged But I must break off this treaty with a story related in Plutarch The City of Athens was in a great strait wherin they knew not what to doe Themistocles in this strait said he had something wherein to give his opinion for the behoofe of the State but he thought it not fit to deliver himselfe publickly Aristides a man of great trust is appointed to hear him privatly to make an accompt as he thought meet When Aristides came to make his report to the Senate He told them that Themistocles his advice was indeed profitable but not honest Whereupon the people would not so much as hear it There is much whispering of a treaty they are not willing to speak publikly of it Hear them in private it may be the best advice shall be profitable but not honest If a treatie should be let it be both profitable and honest and no lover of peace will be agaynst it 7. Seing the king is now upon the renewing of the Covenants It would be remembered that we enter into Covenant according to our profession therein with reality sincerity constancy which are the qualifications of good Covenāters Many doubt of your realitie in the Covenant Let Your sinceritie and realitie be evidenced by Your steadfastnesse and constancie For manie have begun well but have not been constant In the sacred history of Kings we find a note put upon kings according to their carriages One of three sentences is written upon them 1. Some kings have this writtē on them He did evil in the sight of the LORD They neither begin wel nor end wel Such an one was Ahaz king of Iudah diverse others in that history 2. Others have this writtē of thē He did that which was right in the sight of the LORD but not with a perfect heart Such an one was Amaziah king of Iudah 2. Chr. 25. 2. He was neither sincere nor constant whē GOD blessed him with victory against the Edomites he fel fouly frō the true worship of GOD set up the gods of Edom. 3. A third sentence is writtē upon the godly kings of Iudah He did right in the sight of the LORD with a perfect heart As Asa Hezekiah Iehoshaphat and Iosiah They were both sincere constant Let us neither have the first nor the second but the third writtē upon our King He did right in the sight of the LORD with a perfect heart Begin well and continue constant Before I close I shal seek leave to lay before our young king two exemples to beware of One to follow The two warning exemples One of them is in the Text another in our own Historie The first exemple is of Ioash He began wel went on in a godly reformation all the dayes of Iehojada but it is observed 2. Chrō 24. 17.
the Coronation The King answered hee was most willing Then the Oath of Coronation as it is contayned in the eight Act of the first Parliament of King IAMES being read by the Lyon The Tenour whereof followeth Because that the increase of Vertue and suppressing of Idolatrie craveth That the Prince and the people bee of one perfect Religion which of GODS Mercie is now presentlie professed within this Realme Therefore it is statuted and ordayned by our Soveraigne Lord my Lord Regent and three Estates of this present Parliament That all Kinges Princes and Magistrats whatsoever holding their place which here-after at any tyme shall happen to Reigne and beare rule over this Realme at the tyme of their Coronation and reâ—eat of their Princelie Authoritie make their faythfull promise in presence of the Eternall GOD That enduring the whole course of their lyves they shall serve the same Eternall GOD to the vttermost of their power according as hee hath requyred in His Most Holy Word revealed and contayned in the New and Old Testaments And according to the same Word shall mayntayne the True Religion of CHRIST IESVS the preaching of His Holy Word and due and right ministration of the Sacraments now receaved and preached within this Realme And shall abolish and gaynst and all false religions contrary to the same And shall rule the people committed to their charge according to the will and command of GOD revealed in His foresayd Word and according to the Loveable Lawes and Constitutions receaved in this Realme no wayes repugnant to the sayd Word of the Eternall GOD And shall procure to the vttermost of their power to the Kirk of GOD and whole Christian people true and perfect peace in tyme comming The Rights and Rents with all just Priviledges of the Crowne of Scotland to preserve and keepe inviolated Neither shall they transfer nor alienate the same They shall forbid and represse in all Eâ—ates and degrees reafe oppression and all kynd of wrong In all judgementes they shall command and procure that justice and equitie bee keeped to all creatures without exception as the LORD and Father of Mercies bee mercifull vnto them And out of their Landes and Empyre they shall bee carefull to roote out all Hereticks and enemies to the True Worship of GOD that shall bee convict by the True Kirk of GOD of the foresayd crymes And that they shall faythfullie affirme the things above written by their Solemne Oath The Minister tendered the Oath unto the King who kneeling and holding up his right hand sware in these wordes By the Eternall and Almightie GOD Who liveth and reigneth for ever I shall observe and keepe all that is contayned in this Oath This done the Kinges Majestie sitteth downe in his Chaire and reposeth himselfe a little Then the King aryseth from his Chaire and is disrobed by the Lord Great Chamberlaine of the Princelie Robe Where-with hee entered the Kirk and is invested by the sayd Chamberlaine in his Royall Robes There-after the King being brought to the Chaire on the North syde of the Kirk supported as formerlie the Sword was brought by Sir William Cockburne of Langtown Gentleman Usher from the Table and delyvered to Lyon king of Armes Who giveth it to the Lord Great Constable who putteth the same in the Kinges hand saying SIR Receave this kinglie Sword for the Defence of the Fayth of CHRIST and protection of His Kirk and of the True Religion as it is presentlie professed within this kingdome and according to the Nationall Covenant and League and Covenant and for executing Equitie and Justice and for punishment of all iniquitie and injustice This done the Great Constable receaveth the Sword from the King and girdeth the same about his syde There-after the King sitteth downe in his Chaire and then the Spurres were put on him by the Earle Matishall There-after Archibald Marquis of Argyle having taken the Crown in his handes the Minister prayed to this purpose That the LORD would purge the Crowne from the sinnes and transgressions of them that did reigne before Him That it might bee a pure Crowne That GOD would settle the Crowne vpon the Kinges head And since men that set it on were not able to settle it That the LORD would put it on and preserve it And then the sayd Marquis put the Crown on the Kings head Which done the Lyon king of Armes The Great Constable standing by him causeth an Herauld to call the whole Noble men one by one according to their rankes who comming before the King kneeling and with their hand touching the Crowne on the Kinges head sware these wordes By the Eternall and Almightie GOD who liveth and reigneth for ever I shall support thee to my vttermost And when they had done then all the Nobilitie held up their handes and sware to bee loyall and true subjects and faythfull to the Crown The Earle Marishall with the Lyon going to the four corners of the Stage The Lyon proclaymeth the Obligatorie Oath of the People And the People holding up their handes all the tyme did sweare By the Eternall and Almightie GOD who liveth and reigneth for ever wee become your liedge men and Trueth and Fayth shall beare vnto you and live and die with you against all manner of folkes what-so-ever in your service according to the Nationall Covenant and solemn League and Covenant Then did the Earls and Vicounts put on their crowns and the Lyon lykewayes put on his Then did the Lord Chamberlayne loose the Sword where-with the King was girded and draw it and delyver it drawne into the Kinges handes and the King put it in the hands of the Great Constable to carrie it naked before him Then Iohn Earle of Craufurd Lindsay took the Scepter and put it in the Kinges right hand saying SIR Receave this Scepter the sign of Royall Power of the Kingdom that you may govern your selfe right and defend all the Christian People committed by GOD to your Charge punishing the wicked protecting the just Then did the King ascend the Stage attended by the Officers of the Crown and Nobilitie was installed in the Royall Throne by Archibald Marquis of Argyle saying Stand hold fast from henceforth the place whereof you are the lawfull righteous Heir by a long and lineall succession of your fathers which is now delyvered vnto you by authoritie of Almightie GOD When the King was set down upon the Throne the Minister spoke to him a word of Exhortation as followeth SIR You are set down vpon the Throne in a verie difficill tyme I shall therefore put you in mind of a Scripturall expression of a Throne 1. Chron. 29. 23. it is sayd Solomon sate on the Throne of the LORD Sir you are a king and a king in Covenant with the LORD If you would have the LORD to own you to be his king your Throne to be his Throne I desire you may have some thoughts of this expression 1. It is