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
A PHENIX OR The Solemn LEAGUE and COVENANT Whereunto is annexed I. The Form and manner of His Majesties Coronation in Scotland With a Sermon then preached on that occasion by Robert Douglas of Edenburgh II. A Declaration of the Kings Majesty to all His loving Subjects of the Kingdoms of Scotland c. in the Yeare 1650. III. The great Danger of Covenant-breaking c. Being the substance of a Sermon preached by Edm. Calamy the 14. of Jan. 1645. before the then Lord Mayor of the City of London Sir Tho. Adams together with the Shieriffs Aldermen and Common-councell of the said City being the day of their taking the Solemn League and Covenant at Michael Basenshaw London EDINBVRGH Printed in the year of Covenant-breaking To the Reader Reader THou mayst expect some Reasons by way of Preface why these things thus collected are presented to thy consideration the principall part thereof having been the occasion of so much contest and trouble in these Nations and therefore desired by many it should have been buried in its own ashes But for that things of such publique concernment have been acted by the Heads of these Nations and in so solemn a manner in the presence of Almighty God it cannot so soon be forgotten but ought to be weighed and layd to heart with the good or evil consequences that have or shall accrew thereby it is therefore left to thy serious consideration A solemn League and Covenant For Reformation and defence of Religion the Honour and Happines of the King and the Peace and Safety of the three Kingdoms of England Scotland and Ireland WE the Noblemen Barons Knights Gentlemen Citizens Burgesses Ministers of the Gospel and Commons of all sorts in the Kingdoms of England Scotland and Ireland by the providence of God living under one King and being of one Reformed Religion having before our Eyes the glory of God and the advancement of the Kingdom of our Lord Saviour Jesus Christ the Honour and Happiness of the Kings Majesty and his Posterity and the true Publick Liberty Safety peace of the Kingdoms wherein every ones private condition is included calling to mind the treacherous and bloody Plots Conspiracies Attempts Practices of the Enemies of God against the true Religion and Professors thereof in all places especially in these three Kingdoms ever since the Reformation of Religion and how much their Rage Power and Presumption are of late and at this time increased and exercised whereof the deplorable estate of the Church and Kingdom of Ireland the distressed estate of the Church and Kingdom of England and the dangerous estate of the Church Kingdom of Scotland are present and publick Testimonies We have now at last after other means of Supplication Remonstrance Protestations and Sufferings for the preservation of our Selves and our Religion from utter ruine and destruction according to the commendable practice of these Kingdoms in former times and the example of Gods people in other Nations after mature deliberation resolved and determined to enter into a Mutuall and Solemn League and Covenant wherein we all subscribe and each one of us for himself with our hands lifted up to the most high God do swear 1. THat we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best Reformed Churches And shall endeavour to bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity in religion confession of faith form of Church-government Directory for worship and catechising That we and our posterity after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us 2. That we shall in like manner without respect of persons endeavor the extirpation of popery prelacy that is Church-government by Archbishops Bishops their Chancellors and Commissaries Deans Deans and Chapters Archdeacons and all other Ecclesiasticall Officers depending on that Hierarchy superstition heresie schism prophanness and whatsoever shall be found to be contrary to sound Doctrine and the power of godliness lest we partake in other mens sins and therein be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdoms 3. We shall with the same sincerity reality and constancy in our severall vocations endeavour with our estates and lives mutually to preserve the rights and priviledges of the parliaments and the Liberties of the kingdomes and to preserve and defend the Kings Majesties Person and Authority in the Preservation and Defence of the true Religion and Liberties of the Kingdomes that the World may bear witnesse with our Consciences of our Loyalty and that we have no thoughts or intentions to diminish His Majesties just Power and Greatnesse 4. We shall also with all Faithfulnesse endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindering the Reformation of Religion dividing the King from His People or one of the three Kingdomes from another or making any faction or parties among the People contrary to this League and Covenant that they may be brought to publick Tryal and receive condign Punishment as the degree of their Offences shall require or deserve or the Supream Judicatories of both Kingdomes respectively or others having power from them for that effect shall judge convenient 5. And whereas the Happinesse of a blessed Peace between these Kingdomes denied in former times to our Progenitors is by the good Providence of God granted unto us and hath been lately concluded and setled by both the Parliaments we shall each one of us according to our place and interest endeavour that they may remain conjoyned in a firm Peace and Union to all Posterity and that Justice may be done upon the wilfull opposers thereof in manner expressed in the precedent Articles 6. We shall also according to our places and callings in this common cause of Religion Liberty and Peace of the Kingdomes assist and defend all those that enter into this League and Covenant in the maintaining and pursuing thereof and shall not suffer our selves directly or indirectly by whatsoever combination perswasion or terrour to be divided and withdrawn from this blessed Union and Conjunction whether to make defection to the contrary part or to give our selves to a detestable indifferency or neutrality in this cause which so much concerneth the glory of God the good of the Kingdomes and the honour of the King but shall all the dayes of our lives zealously and constantly continue therein against all opposition and promote the same according to our power against all lets and impediments whatsoever and what we are not able our selves to suppresse or overcome we shall reveal and make known that it may be timely prevented or removed All
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
must be carefull of the kingdom which he hath sworn to maintain We have had many of too private a spirit by whom self-interest hath been preferred to the publick It becommeth a king well to be of a publick spirit to care more for the publick then his own interest Senates and States have had Motto's written over the doors of the Meeting-places Over the Senates house at Rome was written Ne quid Republica detrimenti capiat I shall wish this may be written over your Assembly-houses But there is another which I would have written with it Ne quid Ecclesia detrimenti capiat Be carefull of both let not kirk nor State suffer hurt let them go together The best way for standing of a kingdome is a well constitute kirk They deceive kings who make them believe that the Government of the kirk I mean Presbyterial Government cannot sute with Monarchy They sute well it being the Ordinance of Christ rendring to God what is Gods and to Caesar what is Caesars Sir kings who have a tender care of the kirk Isa 41.3 are called Nursing Fathers You would be careful that the Gospel may have free passage through the kingdome and that the Government of the kirk may be preserved intire according to your Solemn Engagement The kirk hath met with many enemies as Papists Prelates Malignants which I passe as known enemies But there are two sorts more who at this time would be carefully looked on 1. Sectaries great enemies to the kirk and to all the Ordinances of Christ and more particularly to Presbyterian Government which they have and would have altogether destroyed A king should set himself against these because they are enemies as well to the king as to the kirk and strive to make both fall together 2. Erastians more dangerous snares to kings than Sectaries because kings can look well enough to these who are against themselves and their power as Sectaries who will have no king But Erastians give more power to kings than they should have and are great enemies to Presbyterial Government For they would make kings believe that there is no Government but the Civil and derived from thence which is a great wrong to the Son of God who hath the Government of the kirk distinct from the Civil yet no wayes prejudicial to it being spiritual and of another nature Christ did put the Magistrate out of suspition that his kingdom was prejudicial to Civil Government affirming My Kingdom is not of this world This Government Christ hath not committed to kings but to the Office-bearers of his house who in regard of civil subjection are under the civil power as well as others but in their spiritual administration they are under Christ who hath not given to any king upon earth the dispensation of spiritual things to his people SIR You are in covenant with God and his people and are obliged to maintain Presbyterial Government as well against Erastians as Sectaries I know this Erastian humour aboundeth at Court It may be some endeavour to make your reproach upon that for which God hath punished your Predecessors Be who he will that medleth with this Government to overturn it it shall be as heavy to him as the burthensome stone to the enemies of the kirk They are cut in pieces who burthen themselves with it Zach. 12. 3. A King in Covenant with the people of God should make much of those who are in Covenant with him having in high estimation the faithful Servants of Christ and the godly people of the Land It is rare to find kings lovers of faithful Ministers and pious people It hath been the fault of our own Kings to persecute the godly 1. Let the King love the Servantâ— of Christ who speak the truth Eviâ— Kings are branded with this thaâ— 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 said Who made thee of the King counsel forbear lest thou be smitten This contempt of the Prophets warning is a fore-runner of following destruction Be a careful hearer oâ— Gods Word take with reproof esteem of it as David did Psal 141.5 An excellent oyl which shall not breaâ— the head To make much of the faithful Servants of Christ will be an evidence of reality 2. Let the King esteem well oâ— godly Professors Let Piety be in accompt It is a fault very common that pious men because of their conscientious and strict walking are hated by the Prophane who love to live loosely It is usual with prophane men to labour to bring kings unto a distaste of the godly especially when men who have professed Piety becomes scandalous whereupon they are ready to judge all pious men to be like them and take occasion to speak evil of Piety I fear at this time when men who have been commended for Piety have fallen fouly and betrayed their trust that men will take advantage to speak against the godly of the Land Beware of this for its Satans policy to put piety out of request Let not this move any Fall who will Piety is still the same and pious men will make conscience both of their wayes and trust Remember they are precious in Gods eyes who will not suffer men to despise them without their reward Sir let not your heart be from the godly in the Land whatever hath fain out at this time I dare affirm that there are very many really godly men who by their prayers are supporting your Throne 4. A king should be carefull whom he putteth in places of trust as a main thing for the good of the kingdome It is a Maxime that Trust should not be put in their hands who have oppressed the people or have betrayed their trust There is a passage in story meet for this purpose One Septimius Arabmus a man famous or rather infamous for Oppression was put out of the Senate but re-admitted About this time Alexander Severus being chosen to the Empire the Senators did entertain him with publick salutations and congratulations Severus espying Arabinus amongst the Senators cryed O Numina Arabinus non solum vivit sed in Senatum venit Ah! Arabinus not onely liveth but he is in the Senate Out of just indignation he could not endure to see him As all are not meet for places of trust in Judicatures so all are not meet for places of trust in Armies Men would be chosen who are godly and able for the charge But there are some who are not meet for trust 1. They who are godly but have no skil nor ability for the place a man may be a truly godly man who is not fit for such a place and no wrong is done to him nor to godliness when the place is denied to him I wonder how a godly man can take upon him a place whereof he hath no skill 2. They who have neither skill nor courage are
very unmeet for if it be a place of never so great moment faint-heartedness wil make them quit it 3. They who are both skilfull and stout yet are not honest but persidious and treacherous should have no trust at all Of all these we have sad experience which should not move you to make choice of prophane and godless men by whom a blessing is not to be expected but it should move you to be wary in your choice I am confident such may be had who will be faithful for religion king and kingdome 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 affraid that the exercise of his power shall prove dangerous to the cause and indeed I confesse there is a ground of fear when we consider how this power hath been abused by former Kings therefore Sir make good use of your power and see that you rather keep within bounds then exceed in the exercise of it I may very well give such a counsel as an old Counsellour gave to a king of France He having spent many years at Court desired to retire into the Country for enjoying privacy fit for his age and having obtained leave the King his Master required him to set down and write some advice of Government to leave behind him which he out of Modesty declined The King would not be denyed but left with him Pen and Ink and a sheet paper He being alone after some thoughts wrote with fair and legible Characters in the head of the sheet Modus in the middle of the sheet Modus and in the foot of the sheet Modus and wrote no more in all his paper which he wrapped up and delivered to the King meaning that the best counsel he could give him was that he should keep temper in all things Nothing more fit for a young King then to keep temper in all Take his Counsell Sir and be modâ—rate in the use of your power The best way to keep power is moderation in the use of it 6. The King hath many Enemies even such as are enemies to his Family and to all Kingly Government and are now in the bowells of this kingdome wasting and destroying bestir your self according to Vows and Oaths that are upon you to be active for the relief of Christs kingdome born down by them in all the three kingdomes and for the relief of this kingdome grievously oppressed by them We shall earnestly desire that God would put that spirit upon our King now entered upon publick Government which he hath put upon the Deliverers of his people from their cruell oppressors In speaking of the Kings behaviour to Enemies One thing I cannot passe There is much spoken of a Treaty with his Enemy I am not of the judgement of some who distinguish a Treaty before invasion and after invasion and say treating is very lawfull before invasion because it is supposed there is little wrong done but after invasion when a kingdome is wronged and put to infinite losses then say a Treaty is to be shunned but in my judgement a Treaty may be lawfull after invasion and wrongs susteined The end of war is peace neither should desire of revenge obstruct it providing it be such a Treaty and Peace as is not prejudiciall to Religion nor to the safety of the Kingdome nor to the undoubted right of the King nor the League and Covenant whereunto we are solemnly engaged But I must break off this Treaty with a story related in Plutarch The City of Athens was in a great strait wherein they knew not what to do Themistocles in this strait said he had something wherein to give his opinion for the behoof of the State but he thought it not fit to deliver himself publickly Aristides a man of great trust is appointed to hear him privately and to make an account as he thought meet When Aristides came to make his report to the Senate he told them that Themistocles 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 publickly of it Hear them in private and it may be the best advice shall be profitable but not honest If a Treaty should be let it be both profitable and honest and no lover of peace will be against it 7. Seeing the King is now upon renewing of the Covenants it would be remembred that we enter into Covenant according to our profession therein with reality sincerity and constancy which are the qualifications of good Covenanters Many doubt of your reality in the Covenant Let your sincerity and reality be evidenced by your stedfastnesse and constancy for many 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 written upon them 1. Some Kings have this written on them He did evil in the sight of the Lord. They neither begin well nor end well Such an one was Ahaz King of Judah and divers others in that History 2. Others have this written on them He did that which was right in the sight of the Lord but not with a perfect heart Such a one was Amaziah King of Judah 2 Chron. 25.2 He was neither sincere nor constant when God blessed him with victory against the Edomites he sell fouly from the true worship of God and set up the gods of Edom. 3. A third sentence is written upon the godly Kings of Judah He did right in the sight of the Lord with a perfect heart as Asa Hezekiah Jehosaphat and Josiah They were both sincere and constant Let us neither have the first nor the second but the third written upon our King He did right in the sight of the Lord with a perfect heart Begin well and continue constant Before I close I shall seek leave to lay before our young King two examples to beware of and one to follow the two warning examples one of them is in my text another in our own History The first example of Joash he began well and went on in godly Reformation all the dayes of Jehojada but it is observed 2 Chron. 2.17 after the dayes of Jehojada the Princes of Judah came and did obeysance to the King and he hearkened unto them ver 18. It appeareth they had been at wait till the death of Jehojada and took that opportunity to destroy the true worship of God and set up false worship flattering the King to that effect For it is said They left the house of the Lord and served groves and Idols and were so far from being reclaimed by the Prophet of the Lord that was sent unto them that they conspired against Zechariah the son of Jehojada who reproved them mildly for their Idolatry and stoned him with
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
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