IN this Text of Scripture, you have the Solemn Enthronizing of Joash, a young King, and that in a very troublesome time; for A­thaliah [Page 20] the mother of Ahaziah ha [...] cruelly murthered the Royal Seed▪ and usurped the Kingdome, by th [...] space of six yeares. Onely thi [...] young Prince was preserved by Iehosheba the sister of Ahaziah, and wife to Jehojada the high Priest, being hid with her in the house o [...] 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 [Page 21] 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 [Page 22] men by falshood and dissimulatio [...] have gotten power in their hand [...] which to them is so sweet, that th [...] are unwilling to part with it; A [...] because the King and his seed stoo [...] in their way, they have made awa [...] the King, and disinherited his chi [...] dren, that the sole power might b [...] in their hand. 2. They have [...] number of damnable errors, and false worship to set up, and inten [...] to take away the Ordinances o [...] Christ, and Government of hi [...] Kirk. All this cannot be done, unlesse they have the sole power i [...] their hands, and this they canno [...] have till the King and his posteri [...] be cut off. But I leave this, an [...] 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 i [...] not been better to have defeated Athaliah, and then to have crown­ed the King? Two reasons may b [...] [Page 23] rendred, why they delay not the [...]oronation. To crown the King [...]as a duty they were bound to, [...]azard should not make them leave [...]heir duty. They did their duty, [...]nd left the successe to God. [...]. They crowned the young King, [...]o endear the peoples affections to their own native Prince, and to [...]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 comply­ [...]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 necessary duty to crown the King upon all ha­zards, and to leave the successe to God. 2. It appeareth now, it hath been too long delayed. Delay is [Page 24] dangerous, because of the com [...] ance of some, and treachery of [...] thers. If it shall be delayed long it is to be feared, that the m [...] part shall sit down under the sh [...] dow of the Bramble, the destroyi [...] usurpers.

I come to the particular han [...] ling of this present Text, and [...] speak from it to the present ti [...] I have read the 12. and 17. v. [...] cause of these two which meet t [...] gether, the Crowning of a Kin [...] and his renewing the Covena [...] Amongst many particulars whi [...] may be handled from the Text, shall confine my self to these fiv [...] 1. The Crown, He put the Cro [...] upon his head: 2. The Testimon [...] He gave them the Testimony. 3. T [...] Anointing, They Anointed hi [...] These three are in the 12. vers [...] As for that which is spoken of t [...] peoples joy, we shall give it a tou [...] when we come to the peoples dut [...] The covenant between God an [...] the King, and the people, Jehoja [...] made a covenant between God an [...] the King and the people, that th [...] [Page 25] should be the Lords people. 5. The Covenant between the King and the people, Between the King al­so and the people; both in the 17. verse.

First, the Crown is put upon his Head. A Crown is the most excel­lent badge of Royal Majesty. To discourse on Crowns in a State­way, I shall leave unto States-men, and lay only these three before you of the Crown.

I. In putting on of the Crown, it would be well fastened, for Kings Crowns are often times tot­tering; and this is a time wherein they totter. There are two things which make Kings Crowns to tot­ter; great sins, and great com­motions and troubles; take heed of both.

1. There are many sins upon our King and his Family. Sin will make the surest Crown that ever men set on to totter. The sins of former Kings have made this a tot­tering Crown. I shall not insist here, seeing there hath been a so­lemn day of humiliation through [Page 26] the Land, on Thursday last, for the sins of the Royal Family. I wish the Lord may blesse it; and desire the King may be truly humbled for his own sins, and the sins of his fathers house, which have been great, beware of putting on these sins with the Crown; For if you put them on, all the well-wishers to a King in the three Kingdomes will not be able to hold on the Crown, and keep it from tottering; yea, from falling. Lord, take away the controversie with the Royal Family, that the Crown may be fastened sure upon the Kings head, without falling or tottering.

2. Troubles and commotions in a Kingdome, make crowns to tot­ter. A Crown at the best, and in the most calme times, is full of trouble, which if it were well weighed by men, there would not be such hunting after Crowns. I read of a Great man, who consi­dering the trouble and care that accompanied a Crown, said, he would not take it up at his foot, though he might have it for taking. [Page 27] Now if a Crown at the best be so full of troubles, what shall one think of a Crown at the worst, when there are so great commotions, wherein the Crown is directly aimed at? Surely it must be a tottering crown at the least, especially when for­mer sins have brought on these troubles. As the remedy of the former is true humiliation, and turning unto God; so the remedy of the latter, is Psal. 21.3. (speak­ing of Davids crown) Thou settest a crown of pure gold upon his head. God set on Davids crown, and therefore it was setled, notwith­standing of many troubles. Men may set on crowns, and they may be thrown off again; but when God setteth them on, they will be fast. Enemies have touched the Crown of our King, and casten it off in the other Kingdome, and have made it totter in this King­dome, both the King who is to be crowned, and you who are to crown him, should deal earnestly with God, to set the Crown on the Kings head, and to keep it on a­gainst [Page 28] all the commotions of this generation. 2. A King should e­steem more of the people he raign­eth over, than of his crown, Kings use to be so taken up with their Crowns, that they despise their people. I would have a King fol­lowing Christ, the King of his peo­ple, who saith of them, Isa. 62.3. Thou shalt be a crown of Glory in the hand of the Lord, and a royal dia­dene in the hand of thy God. Christ counteth his people his Crown and Diadem; so should a King esteem the people of the Lord, over whom he ruleth, to be as his Crown and Diadem; take away the people, and a Crown is but an empty sym­bole. 3. A King when he getteth his Crown on his head, should think at the best, it is but a fading Crown. All the Crowns of Kings are but fading Crowns: therefore they should have an eye upon that Crown of Glory, that fadeth not a­way, 1 Pet. 5.4. And upon a King­dome that cannot be shaken, Heb. 12.28. that Crown and Kingdome belongeth not to Kings as Kings, [Page 29] but unto believers; and a believe­ing King hath this Comfort, that when he hath endured a while, and been tryed, he shall receive the crown of life, which the Lord hath promi­sed to them that love him.

II. The second thing in this So­lemnity, is the Testimony, by this is meant the Law of God; so called because it testifieth of the mind and will of God. It was command­ed, Deut. 17.18, 19. when the King shall sit upon the throne of his king­dome, he shall write a copy of the book of the Law, and it shall be with him, that he may read therein all the dayes of his life. The King should have the Testimony for these three main uses.

1. For his information in the way of God, Deut. 17.19. This use of the Kings having the Book of the Law, is expressed, That he may learn to fear the Lord his God; the reading of other books may do a King good for Government, but no book will teach him the way of salvation, but the book of God. Christ biddeth search the Scriptures, [Page 30] for in them ye think to have eternal life, and they testifie of me, Joh. 5.39. He is a blessed man who medi­tateth in the Law of the Lord, Psal. 1.1, 2. King David was well ac­quainted herewith, as appeareth, Psal. 119. Kings should be well exercised in Scripture. It is report­ed of Alphonsus King of Aragon, that he read the Bible fourteen times, with glosses thereupon. I recommend to the King, to take some houres for reading holy Scri­pture: It will be a good meanes to make him acquainted with Gods mind, and with Christ as a Sa­viour.

2. For this direction in govern­ment, Kings read books that may learn them to govern well, which I condemn not, but all the books a King can read, will not make him govern to please God, as this book. I know nothing that is good in government, but a 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 [Page 31] 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, [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 [Page 37] 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 [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] not only of Idolatry but of pro­phanity and loosness, which hath abounded in it. Much hath been spoken of this matter, but little hath been done in it. Let the king and others who have charge in that fa­mily think it lieth upon them as a duty to purge it. And if you would have a Famiy well purged and constitute, take David for a pattern, in the purgation and con­stitution of his Psalm 10. The fro­ward heart, wicked persons, and slan­derers he will have far from him; but his eyes are upon the faithful of the land, that they may dwell with him. Ye may extent this Refor­mation to the Court. A prophane Court is dangerous for a king; it hath been observed as a provoking sin in England, which hath drawn down judgement upon King and Court, as appeareth this day. It is to be wished that such were in the Court as David speaketh of in that Psalm. Let the King see to it and resolve with David, Psal. 101.7. That he who worketh deceit shall not dwell within his house; and he who [Page 45] 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 [Page 46] 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, [Page 47] 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 [Page 48] 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 [...]ower, to do what they please, have wronged Kings and kingdomes. It [...]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, [Page 50] he will have a King to do what [...] pleaseth impune, and without co [...] trolement. In this I cannot bu [...] 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 [Page 51] 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 [Page 52] 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 [Page 53] 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 [Page 54] 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 [Page 55] 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, [Page 56] 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 [Page 57] 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 [Page 58] 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 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 [Page 59] 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.

[Page 60]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 [Page 61] 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 [Page 62] 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 Servant [...] of Christ, who speak the truth. Evi [...] Kings are branded with this, tha [...] 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 o [...] Gods Word; take with reproof, e­steem of it as David did, Psal. 141.5. An excellent oyl which shall not brea [...] the head. To make much of the faith­ful Servants of Christ, will be an evidence of reality.

2. Let the King esteem well o [...] godly Professors. Let Piety be in ac­compt. [Page 63] 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 [Page 64] 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 [Page 66] 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 [Page 67] 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 mod [...]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 [Page 69] 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, [Page 68] 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 [Page 70] 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 [Page 71] 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 [Page 72] Jehojada, who reproved them mild­ly for their Idolatry, and stoned him with stones, and flew him at the Kings commandment. And ver. 22. it is said, Joash remembred not the kindnesse that Jehojada his Father had done to him, but slew his Son.

Sir, Take this example for a warn­ing: You are obliged by the Cove­nant, to go on in the work of Refor­mation, it may be some great ones are waiting their time, not having opportunity to work for the present, till afterward they may make obey­sance, and perswade you to destroy all that hath been done in the work of God these divers years. Beware of it, Let no allurement of perswasion prevail with you to fall from that, which this day you bind your self to maintain.

Another example I give you, yet in recent memory, of your Grand­father King James. He fell to be King very young, in a time full of difficulties; yet there was a godly party in the Land, who did put the Crown upon his head. And when [Page 73] he came to some years, He and and his people entred in a Covenant with God, he was much commended by godly and faithful men, comparing him to young Josiah standing at the Altar, renewing a Covenant with God; and he himself did thank God that he was born in a reformed Kirk, better reformed then England; for they retained many Po­pish ceremonies: yea, better reformed then Geneva; for they keep some holy days: charging his people to be con­stant, and promising himself to continue in that Reformation, and to maintain the same. Notwithstanding of all this, he made a foul defection: He remem­bred not the kindness of them who had held the Crown upon his head; yea, he persecuted faithful Ministers, for opposing that course of defection. He never rested till he had undone Presby­terial Government, and Kirk Assem­blies, setting up Bishops, and bringing in ceremonies, against which he had formerly given large testimonies. In a word, he laid the foundation, where­upon his Son our late King did build much mischief in Religion all the days of his life.

Sir, I lay this example before you [Page 74] the rather, because it is so near you, that the guiltinesse of the transgression lieth upon the Throne and Family, and it is one of the sins for which you have professed humiliation very lately. Let it be laid to heart, take warning, re­quite not faithful mens kindnesse with persecution; yea, requite not the Lord so, who hath preserved you to this time, and is setting a Crown upon your head. Requite not the Lord with apostasie and defection from a sworn Covenant, but be stedfast in the Cove­nant, as you would give testimony of your true humiliation for the defection of those that went before you.

I have set these two examples before you as Beacons to warn you to keep off such dangerous courses, and shall add one of that godly mans adherence to God. The example is of Hezekiah, who did that which was right in the sight of the Lord, 2 Kings 18.6, 6. It is said of him, he trusted in the Lord God of Israel, and he clave unto the Lord, and depar­ted not from following him, but kept his Commandments. And ver. 7. The Lord was with him, and he prospered whither­soever he went forth.

Sir, follow this example, cleave unto [Page 75] the Lord, and depart not from follow­ing him, and the Lord will be with you, and prosper you whithersoever you go. To this Lord, from whom we ex­pect a blessing on this dayes work, be glory and praise for ever. Amen.

Sermon being ended, Prayer was made for a blessing upon the Doctrine delivered.

The King being to renew the Co­venants first the National Covenant, then the solemn League and Covenant were distinctly read.

After the reading of these Covenants the Minister prayed for grace to per­form the contents of the Covenants, and for faithful stedfastness in the Oath of God; and then (the Ministers, and Commissioners of the General Assem­bly, desired to be present, standing be­fore the Pulpit) he ministed the Oath unto the King who kneeling, and lifting up his right hand, did swear in the words following.

I CHARLES King of Great Brittain, France, and Ireland, do assure and de­clare by solemn Oath, in the presence of Almighty God, the Searcher of hearts, my allowance and approbation of the [Page 76] National Covenant, and of the solemn League and Covenant above written, and faithfully obliege my self, to prosecute the ends thereof in my Station and Cal­ling; And that I for my self and Suc­cessors, shall consent and agree to all Acts of Parliament enjoyning the Nationall Covenant, and of the Solemne League and Covenant, and fully establish Pres­byteriall Government, the Directory of Worship, Confession of Faith, and Cate­chisms in the Kingdome of Scotland, as they are approved by the Generall Assem­blies of this Kirk and Parliament of this Kingdome: And that I shall give my Royall assent to Acts and Ordinances of Parliament passed or to be passed, en­joyning the same in my other Dominions: And that I shall observe these in my own practise and Family, and shall never make oppositon to any of these, or endea­vour any change thereof.

After the King had thus solemnly sworn the Nationall Covenant, the League and Covenant, and the Kings Oath subjoyned unto both being drawn up into a fair Partchment; the King did subscribe the same in presence of all.

Thereafter the King ascendeth the [Page 77] Stage, and sitteth down in the Chair of State.

Then the Lords, great Constable, and Marshall, went to the four corners of the Stage with the Lyon going be­fore them; who spoke to the people these words; Sirs, I do present unto you the King, Charles, the rightfull and undoubted Heir of the Crown and Dig­nity of this Realm; this day is by the Parliament of this Kingdome appointed for his Coronation. And are you not wil­ling to have him for your King, and be­come Subjects to his Commandments.

In which action, the Kings Majesty stood up, showing himself to the people in each corner, And the penple expres­sed their willingnesse, by chearful ac­clamations, in these words, God save the King, Charles the Second.

Thereafter the Kings Majesty suppor­ted by the Constable and Marshall, cometh down from the Stage, and sitteth down in the Chair, where he heard the Sermon.

The Minister, accompanied with the Ministers before mentioned, cometh from the Pulpit toward the King; and requireth, If he was willing to take the Oath, appointed to be taken at the Coronation.

The King answered, he was most wil­ling.

Then the Oath of Coronation, as it contained in the eighth Act of the first Parliament of King James, being read by the Lyon, the Tenour whereof fol­loweth:

Because, that the increase of Vertue, and suppressing of Idolatry, craveth, That the Prince and the people be of one perfect Religion, which of Gods mercy is now presently professed within this Realm: Therefore it is statuted and ordained, by our Soveraign Lord, my Lord Regent, and three estates of this present Parlia­ment: that all Kings, Princes, and Ma­gistrates whatsoever, holding their place which hereafter at any time shall hap­pen to Raign, and bear rule over this Realm, at the time of their Coronation, and receipt of their Princely Authority, make their faithful promise in the pre­sence of the eternal God: That enduring the whole course of their lives, they shall serve the same Eternal God, to the utter­most of their power, according as he hath required in his most holy Word, revealed and contained in the New and Old Te­staments; And according to the same Word, shall maintain the true Religion [Page 79] 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 [...]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 [Page 80] 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, s [...]pported as formerly, the Sword was brought by Sir William Cockburn of Langtown, Gentleman ush [...]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 [Page 81] 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 b [...] [...]im, [Page 82] 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 [Page 83] 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 [Page 84] 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. 3. Your Throne is the Lords Throne; be­ware of making his Throne a Throne of iniquity: There is such a throne, Psal. [Page 85] 94.20. Which frameth mischief by Law; God will not own such a throne, it hath no fellowship with him. Sir, there is too much iniquity upon the throne by your predecessors, who framed mischief by a Law; such lawes as have been de­structive to Religion, and grievous to the Lords people: You are on the Throne, and have the Scepter, beware of touching mischievous laws therewith. But as the Throne is the Lords Throne, let the lawes be the Lords lawes, agreeable to his Word, such as are terrible to evil doers, and comfortable to the godly, and a relief to the poor and oppressed in the Land. 4. The Lords Throne putteth you in mind whom you shall have about the throne; wicked Counsellors are not for a King upon the Lords Throne: Solomon knew this, who said, Prov. 25.5. Take away the wicked from before the King, and his Throne shall be established in righ­teousnesse. And Prov. 20.8. A King upon the Throne scattereth away all evil with his eyes. 5 The Lords throne putteth you in mind, that the judgement on the throne should be the Lords. Take the exhortation Jer. 22. from the begin­ning, the Prophet hath a command to go to the house of the King of Judah, and [Page 86] say, Hear the word of the Lord, O King of Judah, that sitteth upon the Throne, & thy servants, and thy people, execute ye judge­ment and righteousnesse, and deliver the spoil out of the hand of the oppressour: and do no wrong, do no violence to the stran­ger, the fatherlesse, nor the widow, nei­ther shed innocent bloud in this place. If ye do this thing indeed, then shall there enter by the gates of this house, Kings sit­ting upon the throne of David. But if ye will not hear these words, I swear by my self, saith the Lord, this house shall be­come a desolation. And ver. 7. I will prepare destroyers against thee.

Sir, Destroyers are prepared for the injustice of the Throne, I intreat you execute righteous judgment; if you do it not, your house will be a desolation: But if you do that which is right, God shall remove the destroyers, and you shall be established on your Throne: and there shall yet be Dignity in your house, for your servants and for your people.

Lastly, If your Throne be the Throne of the Lord take a word of encourage­ment against Throne-adversaries. Your enemies are the enemies of the Lords Throne: Make your peace with God [Page 87] in Christ, and the Lord shall scatter your enemies from the Throne, and he shall magnifie you yet in the sight of these Nations, and make the mis-led people submit themselves willingly to your government. Sir, if you use well the Lords throne, on which you are set, then the two words in the place cited, 1 Chron. 29.23. spoken of Solomon sit­ting on the Throne of the Lord, He prospered, and all Israel obeyed him, shall belong unto you, your people shall obey you in the Lord, and you shall prosper in the fight of the Nations round about.

Then the Lord Chancellor went to the four corners of the Stage, the Lyon King of Armes going before him, and proclaimed his Majesties free pardon, to all breakers of penal Statutes, and made offer thereof. Whereupon the peo­ple cryed, God save the King.

Then the King supported by the great Constable, Marshal, and accompanied with the Chancellor, arose from the Throne, and went out at a door pre­pared for that purpose, to a Stage, and sheweth himself to the people with­out, who clapped their hands, and cry­ed with a loud voice a long time, God save the King.

Then the King returning, and sit­ting down upon the Throne, delivered the Scepter to the Earl of Crawford and Lindsay, to be carried before him: Thereafter the Lyon King of Armes rehearsed the Royal Line of the Kings upwards, to Fergus the first.

Then the Lyon called the Lords one by one, who kneeling, and holding their hands betwixt the Kings hands; did swear these words; By the Eternal and Almighty God, who liveth and reign­eth for ever, I become your liege man, and Truth, and Faith shall bear unto you, and live and dy with you, against all manner of folks whatsoever, in your service, according to the National Co­venant, and Solemn League and Co­venant.

And every one of them kissed the Kings left cheek.

When these Solemnities were ended, the Minister standing before the King on his Throne, pronounced this blessing.

The Lord blesse thee, and save thee, the Lord hear thee in the day of trouble; the Name of the God of Jacob defend thee: the Lord send thee help from the Sanctu­ary, and strengthen thee out of Sion, Amen:

After the blessing pronounced, the Minister went to the Pulpit, and had the following exhortation, the King sitting still upon the Throne. Ye have this day a King Crowned, and entred into Co­venant with God, and his people, look, both King and people, that ye keep his Covenant, and beware of the breach of it: that you may be the more careful to keep it, I will lay a few things before you.

I remember when the solemn League and Covenant was entred by both Na­tions, the Commissioners from England being present in the East Kirk of Edin­burgh, a passage was cited out of Nehe. 6.13. Which I shall now again cite, Nehemiah required an Oath of the No­bles and people, to restore the morga­ged Lands, which they promised to do; after the Oath was tendred, in the 13. ver. he did shake his lap, and said, So God shake out every man from his house, and from his labour, that performeth not his promise, even thus be he shaken out and emptied, and all the Congregati [...]ns said, Amen. Since the time many of those who were in Covenant are shaken out of it, yea, they have shaken off the Covenant and laid it aside. It is [Page 90] true they are prospering this day, and think that they prosper by laying aside the Covenant; but they will be decei­ved, that word spoken then, shall not fall to the ground, God shall shake them out of their possession, and empty them for their perfidious breach of Cove­nant.

The same I say to King and Nobles, and all that are in Covenant. If you break that Covenant, being so solemnly sworn, all these who had touched your Crown, and sworn to support it, shall not be able to hold it on; but God will shake it off, and turn you from the Throne: and ye Noble men, who are assistant to the putting on of the Crown, and setting the King upon the Throne, if ye shall either assist, or advise the King to break the Covenant, and overturn the work of God, he shall shake you out of your possessions, and empty you of all your glory.

Another passage I offer to your con­sideration, Jer. 34.8. after that Zede­kiah had promised to proclaim liberty to all the people, who were servants, and entred in a Covenant he and his Princes to let them go free, and accor­ding to the Oath had let them go, after­wards [Page 91] they caused the Servants to re­turn, and brought them in subjection, ver. 11. What followeth upon this breach? ver. 15, 16. Ye were now turned and had done right in my sight in pro­claiming liberty, but ye turned and made them servants again. And therefore, verse 18, 19, 20, 21. I will give the men who have transgressed my Covenant, who have not performed the words of the Co­venant, which they made before me, when they cut the Calf in twain, and passed between the parts thereof, I will even give them into the hands of their enemies, into the hand of them that seek their life, even Zedekiah and his Princes. If the breach of a Covenant made for the liberty of Servants was so punished, what shall be the punishment of the breach of a Co­venant for Religion, and liberty of the people of God? There is nothing more terrible to Kings and Princes then to be given into the hands of enemies, that seek their life. If ye would escape this judgement, let King and Princes keep their Covenant made with God: Your enemies who seek your life, are in the land, if you break the Covenant, it may be feared, God will give you over unto them as a prey: but if ye yet keep Co­venant [Page 92] it may be expected, God will keep you out of their hands.

Let not the place ye heard opened be forgotten; for in it ye have an ex­ample of Divine justice against Joash and the Princes for breaking that Co­venant, 2 Chron. 24.23. The Princes who inticed that breath, are destroyed: and in the 24. ver. it is said: The Army of the Syrians came with a small compa­ny of men, and the Lord delivered a very great Host into their hands: because they had forsaken the Lord God of their Fa­thers: so they executed judgement a­against Joash. And ver. 25. His own servants conspired against him, and flew him on his bed, &c. The conspira­cy of Servants or Subjects against their King, is a wicked course: But God in his righteous judgements suffereth Sub­jects to conspire and rebel against their Princes, because they rebel against the Covenant made with God. I may say freely that a chief cause of the judge­ment upon the Kings house, hath been the Grandfathers breach of Covenant with God, and the fathers following steps, in opposing the work of God, and his Kirk within these Kingdoms; They broke Covenant with God, and men [Page 93] have broken Covenant with them: yea, most cruelly and perfidiously have in­vaded the Royal Family, and trodden upon all Princely dignity.

Be wise by their example; you are now sitting upon the Throne of the Kingdome, and your Nobles about you there is one above you even Jesus the King of Sion; and I, as his Servant dare not but be free with you; I charge you Sir in his Name, that you keep this Covenant in all points; if you break this Covenant, and come against this cause, I assure you the controversie is not ended between God and your Fa­mily, but will be carried on to further weakning, if not the overthrow of it; but if you shall keep this Covenant, and befriend the Kingdome of Christ, it may be from this day God shall begin to do you good, although your estate be very weak, God is able to raise you, and make you to Reign, maugre the opposition of all your Enemies; And howsoever it shall please the Lord to dispose, you shall have a peace towards God, through Christ the Mediator.

As for you who are Nobles and Peers of the Land, your share is great in this day of Coronation ye have [Page 94] come and touched the Crown, and sworn to support it, ye have handled the Sword and Scepter, and have set down the King upon his Throne.

1. I Charge you keep your Cove­nant with God, and see that ye never be moved your selves to come against it in any head or article thereof, and that ye give no counsel to the King to come against that Doctrine, Worship, Government and discipline of the kirk, established in their Land as you would eschew the Judgement of Covenant-breakers. If the King and ye who are engaged to support the Crown, conspire together against the kingdome of Christ, both ye that do support and he that is supported, will fall together. I presse this the more, because it is a rare thing to see a King and great men for Christ; in the long Catalogue of Kings which ye have heard recited this day, there will be found few to have been for Christ.

2. I Charge you also, because of your many Oaths to the King, that you keep them invoylably. Be Faithfull unto him according to your Covenant; the Oaths of God are upon you, if directly or indirectly, you do any thing against [Page 95] his standing, God, by whom ye have sworn will be avenged upon you for the breach of his Oath.

And now I will close up all in one word more to You, Sir, You are the onely Covenanted King with God and his people in the world: Many have obstructed your entry in it: now seeing the Lord hath brought you in over all these Obstructions, onely ob­serve to do what is contained therein; and it shall prove a happy time for You and Your House. And because you are entered in times of great difficulty, wherein small strength seems to remain with you in the eyes of the world for recovering your just power and great­nesse. Therefore take counsell which David when he was dying gave to his Sonne Solomon, 1 Kings 2.2, 3. Be strong and shew thy self a man, and keep the charge of the Lord thy God: to walk in his wayes, and keep his Com­mandements, that thou mayst prosper in all that thou dost, and whithersoever thou turnest thy self.

After this Exhortation the Minister closed the whole action with prayer, and the xx. Psalm being sung, he dismis­sed the people with the Blessing.

Then did the Kings Majesty de­scend from the Stage with the Crown upon his head, and receiving again the Scepter in his hand, returned with the whole Train in solemn manner to his Palace, the Sword being carried be­fore him.