Chapter XV: Part 15

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

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

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

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

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

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

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

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

III. The third particular about this covenant remains to be spoken of; _to wit_, Some directions to the king, for the right performing of his duty, whereof I shall give seven.

1. A king, meeting with many difficulties in doing of duty, by reason of strong corruption within and many temptations without: he should be careful to seek God by prayer, for grace to overcome these impediments, and for an understanding heart to govern his people. Solomon, having in his option to ask what he would, he asked an understanding heart, to go out and in before his people; knowing that the government of a people was a very difficult work, and needed more than ordinary understanding. A king hath also many enemies (as our king hath this day), and a praying king is a prevailing king. Asa, when he had to do with a mighty enemy, prayed fervently and prevailed. Jehoshaphat was invaded by a mighty enemy, He prayed and did prevail. Hezekiah prayed against Sennacherib's huge army and prevailed. Sir, you have many difficulties and oppositions to meet; acquaint yourself with prayer, be instant with God, and He will fight for you. Prayers are not in much request at court; but a covenanted king must bring them in request. I know a king is burthened with multiplicity of affairs, and will meet with many diversions; but, sir, you must not be diverted. Take hours, and set them apart for that exercise: men being once acquainted with your way, will not dare to divert you. Prayer to God will make your affairs easy all the day. I read of a king, of whom his courtiers said, "He spoke oftener with God, than with men." If you be frequent in prayer, you may expect the blessing of the Most High upon yourself, and upon your government.

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

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

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

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

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

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

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

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

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

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

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

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

Another example I give you, yet in recent memory, of your grandfather, king James. He fell, to be very young, in a time full of difficulties: yet there was a godly party in the land who did put the crown upon his head. And when he came to some years, he and his people entered into a covenant with God. He was much commended by godly and faithful men, comparing him to young Josiah standing at the altar, renewing a covenant with God; and he himself did thank God that he was born in a reformed kirk, better reformed than England: for they retained many popish ceremonies: yea better reformed than Geneva; for they keep some holy days; charging his people to be constant and promising himself to continue in that reformation, and to maintain the same. Notwithstanding of all this, he made a foul defection: he remembered not the kindness of them who had held the crown upon his head; yea he persecuted faithful ministers for opposing that course of defection: he never rested till he had undone presbyterial government and kirk assemblies, setting up bishops, and bringing in ceremonies, against which formerly he had given large testimony. In a word, he laid the foundation whereupon his son, our late king, did build much mischief to religion, all the days of his life. Sir, I lay this example before you the rather because it is so near you, that the guiltiness of the transgression lieth upon the throne and family, and it is one of the sins for which you have professed humiliation very lately. Let it be laid to heart, take warning, requite not faithful men's kindness with persecution; yea, requite not the Lord so, who hath preserved you to this time, and is setting a crown upon your head. Requite not the Lord with apostasy and defection from a sworn covenant: but be stedfast in the covenant, as you would give testimony of your true humiliation for the defection of these that went before you.

I have set up these two examples before you, as beacons to warn you to keep off such dangerous courses, and shall add one for imitation, which, if followed, may happily bring with it the blessing of that godly man's adherence to God. The example is of Hezekiah, who did that "which was right in the sight of the Lord." It is said of him, "He trusted in the Lord God of Israel, and he clave unto the Lord, and departed not from following Him, but kept His commandments." And "The Lord was with him, and he prospered whithersoever he went forth."

Sir, follow this example, cleave unto the Lord, and depart not from following Him, and the Lord will be with you, and prosper you, whithersoever you go. To this Lord, from whom we expect a blessing upon this day's work, be glory and praise for ever. Amen.

CHARLES II. TAKING THE COVENANTS.

Sermon being ended, prayer was made for a blessing upon the doctrine delivered. The king began to renew the covenants. First the National Covenant and then the Solemn League and Covenant were distinctly read. After the reading of these covenants, the minister prayed for grace to perform the contents of the covenants, and for faithful stedfastness in the oath of God: and then (the ministers, commissioners of the General Assembly, desired to be present, standing before the pulpit) he administered the oath unto the king, who, kneeling and lifting up his right hand, did swear in the words following.

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

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

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

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

Thereafter the king's majesty, supported by the constable and marshal, cometh down from the stage, and sitteth down in the chair, where he heard the sermon. The minister, accompanied with the ministers before-mentioned, cometh from the pulpit toward the king, and requireth, if he was willing to take the oath, appointed to be taken at the coronation? The king answered, he was most willing.

Then the oath of coronation, as it is contained in the eighth act of the first parliament of king James, being read by the lion, the tenor whereof followeth:

"Because that the increase of virtue, and suppressing of idolatry, craveth, that the prince and the people be of one perfect religion; which of God's mercy is now presently professed within this realm: therefore it is statuted and ordained, by our sovereign lord, my lord regent, and three estates of this present parliament: that all kings, princes, and magistrates whatsoever, holding their place, which hereafter at any time shall happen to reign, and bear rule over this realm, at the time of their coronation, and receipt of their princely authority, make their faithful promise, in the presence of the eternal God; that, enduring the whole course of their lives, they shall serve the same eternal God to the uttermost of their power, according as He hath required in His most holy Word, revealed and contained in the New and Old Testaments; and, according to the same words, shall maintain the true religion of Christ Jesus, the preaching of His holy Word, and due and right ministration of the sacraments now received and preached within this realm: and shall abolish and gainstand all false religions, contrary to the same: and shall rule the people committed to their charge, according to the will and command of God, revealed in His foresaid Word, and according to the loveable laws and constitutions received in this realm, no ways repugnant to the said Word of the eternal God; and shall procure to the uttermost of their power, to the kirk of God and whole Christian people, true and perfect peace, in time coming. The rights and rents, with all just privileges of the crown of Scotland, to preserve and keep inviolated: neither shall they transfer, nor alienate the same. They shall forbid and repress, in all estates and degrees, rife oppression, and all kind of wrong: in all judgments they shall command and procure that justice and equity be keeped to all creatures, without exception, as the Lord and Father of Mercies, be merciful unto them: and out of their lands and empire they shall be careful to root all heretics, and enemies to the true worship of God, that shall be convict by the true kirk of God, of the foresaid crimes; and that they shall faithfully affirm the things above written by their solemn oath."

The minister tendered the oath unto the king, who, kneeling and holding up his light hand, swore in these words, "By the Eternal and Almighty God, who liveth and reigneth for ever, I shall observe and keep all that is contained in this Oath."

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

Then the king riseth from his chair, and is disrobed by the lord great chamberlain, of the princely robe wherewith he entered the kirk, and is invested by the said chamberlain, in his royal robes.

Thereafter, the king being brought to the chair on the north side of the kirk, supported as formerly; the sword was brought by Sir William Cockburn of Langtown, gentleman usher from the table, and delivered to lion king of arms; who giveth it to the lord great constable, who putteth the same in the king's hand, saying, "Sir, receive this kingly sword, for the defence of the faith of Christ, and protection of His kirk, and of the true religion, as it is presently professed within this kingdom, and according to the national covenant and league and covenant, and for executing equity and justice, and for punishment of all iniquity and injustice."

This done, the great constable receiveth the sword from the king, and girdeth the same about his side.

Thereafter, the king sitteth down in his chair, and then the spurs were put on him by the earl Marshall.

Thereafter, Archibald, Marquiss of Argyle, having taken the crown in his hands, the minister prayed, to this purpose:

"That the Lord would purge the crown from the sins and transgressions of them that did reign before him; that it might be a pure crown; that God would settle the crown upon the king's head: and, since men that set it on were not able to settle it, that the Lord would put it on, and preserve it." And then the said Marquiss put the crown on the king's head.

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

The earl Marshall, with the lion, going to the four corners of the stage, the lion proclaimeth the obligatory oath of the people; and the people, holding up their hands all the time, did swear, "By the Eternal and Almighty God, who liveth and reigneth for ever, we become your liege men, and truth and faith shall bear unto you, and live and die with you against all manner of folks whatsoever, in your service, according to the National Covenant, and Solemn League and Covenant."

Then did the earls and viscounts put on their crowns, and the lion likewise put on his. Then did the lord chamberlain loose the sword wherewith the king was girded, and drew it, and delivered it drawn into the king's hands; and the king put it into the hands of the great constable, to carry it naked before him. Then John, earl of Crawford and Lindsay, took the sceptre, and put it in the king's right hand, saying, "Sir, receive this sceptre, the sign of royal power of the kingdom, that you may govern yourself right, and defend all the Christian people committed by God to your charge, punishing the wicked, and protecting the just."

Then did the king ascend the stage, attended by the officers of the crown, and nobility, and was installed in the royal throne by Archibald, Marquiss of Argyle, saying, "Stand, and hold fast from henceforth the place whereof you are the lawful and righteous heir, by a long and lineal succession of your fathers, which is new delivered unto you by authority of Almighty God."

When the king was set down upon the throne, the minister spoke to him a word of exhortation as followeth.

"Sir, you are set down upon the throne in a very difficult time, I shall therefore put you in mind of a scriptural expression of a throne. "It is said, Solomon sat on the throne of the Lord." Sir, you are a king, and a king in covenant with the Lord; if you would have the Lord to own you to be His king, and your throne to be His throne, I desire you may have some thoughts of this expression.

1. "It is the Lord's throne. Remember you have a King above you, the King of kings, and Lord of lords, who commandeth thrones. He setteth kings on thrones, and dethroneth them at His pleasure: therefore take a word of advice; be thankful to Him who hath brought you through many wanderings to set you upon this throne. Kiss the Son lest He be angry, and learn to serve Him with fear who is terrible to the kings of the earth.

2. "Your throne is the Lord's throne, and your people the Lord's people: let not your heart be lifted up above your brethren. They are your brethren, not only flesh of your flesh, but brethren by covenant with God. Let your government be refreshing unto them as the rain upon the mown grass.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Another passage I offer to your serious consideration. After that Zedekiah had promised to proclaim liberty to all the Lord's people, who were servants, and entered into a covenant, he and his princes let them go free, and according to the oath had let them go; afterwards they caused the servants to return, and brought them into subjection. What followeth upon this breach? "Ye were now turned, and had done right in My sight, in proclaiming liberty; but ye turned, and made them servants again." And therefore, "I will give the men who have transgressed My covenant, who have not performed the words of the covenant, which they made before me, when they cut the calf in twain, and passed between the parts thereof; I will even give them into the hands of their enemies, into the hand of them that seek their life, even Zedekiah and his princes."

If the breach of the covenant made for the liberty of servants was so punished, what shall be the punishment of the breach of a covenant for religion, and the liberty of the people of God? There is nothing more terrible to kings and princes than to be given into the hand of enemies that seek their life: if ye would escape this judgment, let kings and princes keep their covenant made with God: your enemies who seek your life, are in the land; if ye break the covenant, it may be feared God will give you over unto them as a prey: but, if ye keep the covenant, it may be expected God will keep you out of their hands.

Let not the place ye heard opened, be forgotten, for in it ye have an example of divine justice against Joash and the princes, for breaking that covenant. The princes who enticed to that breach, are destroyed: and it is said, "The army of the Syrians came with a small company of men, and the Lord delivered a very great host into their hand;" because they had forsaken the Lord God of their fathers: so they executed judgment against Joash. "His own servants conspired against him and slew him on his bed."

The conspiracy of servants or subjects against their king is a wicked course: but God in His righteous judgment suffereth subjects to conspire and rebel against their princes, because they rebel against God: and He suffereth subjects to break the covenant made with a king, because he breaketh the covenant made with God. I may say freely, that a chief cause of the judgment upon the king's house hath been the grandfather's breach of covenant with God, and the father's following his steps in opposing the work of God, and His kirk within these kingdoms; they broke covenant with God, and men have broken covenant with them: yea, most cruelly and perfidiously have invaded the royal family and trodden upon all princely dignity.

Be wise by their example: you are now sitting upon the throne of the kingdom, and your nobles about you. There is One above you, even Jesus, the King of Zion; and I as His servant, dare not but be free with you: I charge you, Sir, in His name, that you keep this covenant in all points; if you shall break this covenant and come against His cause, I assure you the controversy is not ended between God and your family: but will be carried on to the further weakening, if not the overthrow of it: but if you shall keep this covenant, and befriend the kingdom of Christ, it may be from this day God shall begin to do you good. Although your estate be very weak, God is able to raise you, and make you reign, maugre the opposition of all your enemies: and howsoever it shall please the Lord to dispose, you shall have peace toward God, through Christ the Mediator.

As for you who are nobles and peers of the land, your share is great in this day of coronation; ye have come and touched the crown, and sworn to support it; ye have handled the sword and the sceptre, and have set down the king upon his throne.

1. I charge you to keep your covenant with God; and see that ye never be moved yourselves to come against it in any head, or article thereof; and that ye give no counsel to the king to come against the doctrine, worship, government and discipline of the kirk, established in this land, as ye would eschew the judgment of covenant-breakers. If the king and ye who are engaged to support the crown, conspire together against the kingdom of Christ, both ye that do support and he that is supported will fall together. I press this the more, because it is a rare thing to see a king and great men for Christ. In the long catalogue of the kings, which ye have heard recited this day, they will be found few who have been for Christ.

2. I charge you also, because of your many oaths to the king; that you keep them inviolable. Be faithful to him, according to your covenant. The oaths of God are upon you; if, directly or indirectly, ye do anything against his standing, God, by whom ye have sworn, will be avenged upon you for the breach of His oath.

And now, I will shut up all with one word more to you. Sir, you are the only covenanted king with God and His people in the world; many have obstructed your entry in it: now, seeing the Lord hath brought you in over all these obstructions, only observe to do what is contained therein; and it shall prove an happy time for you and your house. And because you are entered in times of great difficulty, wherein small strength seemeth to remain with you in the eyes of the world, for recovering your just power and greatness; therefore take the counsel which David when he was dying gave to his son Solomon, "Be strong, and show thyself a man; and keep the charge of the Lord thy God: to walk in His ways, and keep His commandments; that them mayest prosper in all that thou doest, and whithersoever thou turnest thyself."

After this exhortation, the minister closed the whole action with prayer; and, Psalm xx. being sung, he dismissed the people with the blessing.

Then did the king's majesty descend from the stage with the crown upon his head; and, receiving again the sceptre in his hand, returned with the whole train, in a solemn manner, to his palace, the sword being carried before him.

THE ACTS RESCISSORY.

FIRST PARLIAMENT OF CHARLES II.

January, 1661.--7.--"_Act concerning the League and Covenant and discharging the renewing thereof without his Majesties Warrand and approbation._