A PHOENIX, OR, The Solemn LEAGUE and COVENANT. Whereunto is annexed, I. The Form and manner of His Majesty's Coronation in Scotland. With a Sermon then preached on that occasion, by Robert Douglas of Edinburgh. II. A Declaration of the King's Majesty to all His loving Subjects of the Kingdoms of Scotland, etc. in the Year 1650. III. The great Danger of Covenant-breaking, etc. Being the substance of a Sermon preached by Edm. Calamy the 14. of Jan. 1645. before the then Lord Mayor of the City of London, Sir Tho. adam's, together with the Sheriffs, Aldermen, and Common-council of the said City: being the day of their taking the Solemn League and Covenant at Michael Basenshaw, London. EDINBURGH, Printed in the year of Covenant-breaking. To the Reader. Reader, THou mayst expect some Reasons (by way of Preface) why these things thus collected are presented to thy consideration, the principal part thereof having been the occasion of so much contest and trouble in these Nations, and therefore desired by many it should have been buried in its own ashes. But for that things of such public concernment, have been acted by the Heads of these Nations, and in so solemn a manner, in the presence of Almighty God, it cannot so soon be forgotten, but aught to be weighed, and laid to heart, with the good or evil consequences that have or shall accrue thereby, it is therefore left to thy serious consideration. A solemn League and Covenant: For Reformation and defence of Religion: the Honour and Happiness of the King, and the Peace and Safety of the three Kingdoms of England, Scotland, and Ireland. WE the Noblemen, Barons, Knights, Gentlemen, Citizens, Burgesses, Ministers of the Gospel, and Commons of all sorts in the Kingdoms of England, Scotland, and Ireland, by the providence of God living under one King and being of one Reformed Religion, having before our Eyes the glory of God, and the advancement of the Kingdom of our Lord & Saviour Jesus Christ, the Honour and Happiness of the King's Majesty, and his Posterity, and the true Public Liberty, Safety & peace of the Kingdoms, wherein every ones private condition is included; & calling to mind the treacherous and bloody Plots, Conspiracies, Attempts, & Practices of the Enemies of God, against the true Religion, and Professors thereof in all places, especially in these three Kingdoms, ever since the Reformation of Religion, and how much their Rage, Power, and Presumption are of late, and at this time increased and exercised; whereof the deplorable estate of the Church and Kingdom of Ireland, the distressed estate of the Church and Kingdom of England, and the dangerous estate of the Church & Kingdom of Scotland, are present and public Testimonies. We have now at last (after other means of Supplication, Remonstrance, Protestations, and Sufferings,) for the preservation of ourselves and our Religion from utter ruin and destruction, according to the commendable practice of these Kingdoms in former times, and the example of God's people in other Nations, after mature deliberation, resolved and determined to enter into a Mutual and Solemn League and Covenant, wherein we all subscribe, and each one of us for himself, with our hands lifted up to the most high God, do swear: 1. THat we shall sincerely, really, and constantly, through the grace of God, endeavour in our several places and callings, the preservation of the reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and Government, according to the Word of God, and the example of the best Reformed Churches: And shall endeavour to bring the Churches of God in the three kingdoms to the nearest conjunction and uniformity in religion, confession of faith, form of Church-government, Directory for worship and catechising: That we and our posterity after us may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us. 2. That we shall in like manner without respect of persons, endeavour the extirpation of popery, prelacy, (that is, Church-government by Archbishops, Bishops, their Chancellors, and Commissaries, Deans, Deans and Chapters, Archdeacon's, and all other Ecclesiastical Officers depending on that Hierarchy) superstition, heresy, schism, profaneness, and whatsoever shall be found to be contrary to sound Doctrine, and the power of godliness; lest we partake in other men's sins, and therein be in danger to receive of their plagues, and that the Lord may be one, and his Name one in the three Kingdoms. 3. We shall with the same sincerity, reality and constancy, in our several vocations, endeavour with our estates and lives, mutually to preserve the rights and privileges of the parliaments, and the Liberties of the kingdoms, and to preserve and defend the King's Majesty's Person and Authority, in the Preservation and Defence of the true Religion, and Liberties of the Kingdoms, that the World may bear witness with our Consciences of our Loyalty, and that we have no thoughts or intentions to diminish His Majesty's just Power and Greatness. 4. We shall also with all Faithfulness endeavour the discovery of all such as have been, or shall be Incendiaries, Malignants, or evil Instruments, by hindering the Reformation of Religion, dividing the King from His People, or one of the three Kingdoms from another, or making any faction or parties among the People, contrary to this League and Covenant, that they may be brought to public Trial, and receive condign Punishment, as the degree of their Offences shall require or deserve, or the Supreme Judicatories of both Kingdoms respectively, or others having power from them for that effect shall judge convenient. 5. And whereas the Happiness of a blessed Peace between these Kingdoms, denied in former times to our Progenitors, is by the good Providence of God granted unto us, and hath been lately concluded, and settled by both the Parliaments, we shall each one of us, according to our place and interest, endeavour that they may remain conjoined in a firm Peace and Union to all Posterity, and that Justice may be done upon the wilful opposers thereof, in manner expressed in the precedent Articles. 6. We shall also according to our places and callings in this common cause of Religion, Liberty, and Peace of the Kingdoms, assist and defend all those that enter into this League and Covenant, in the maintaining and pursuing thereof, and shall not suffer ourselves directly or indirectly by whatsoever combination, persuasion, or terror, to be divided and withdrawn from this blessed Union and Conjunction, whether to make defection to the contrary part, or to give ourselves to a detestable indifferency or neutrality in this cause, which so much concerneth the glory of God, the good of the Kingdoms, and the honour of the King; but shall all the days of our lives, zealously, and constantly continue therein, against all opposition, and promote the same according to our power, against all lets and impediments whatsoever; and what we are not able ourselves to suppress or overcome, we shall reveal and make known, that it may be timely prevented or removed; All which we shall do as in the sight of God. And because these Kingdoms are guilty of many sins and provocations against God, and his Son Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof: We profess and declare before God and the world our unfeigned desire to be humbled for our own sins, and for the sins of these Kingdoms, especially that we have not as we ought, valued the inestimable benefit of the Gospel, that we have not laboured for the purity and power thereof, and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of our sins and transgressions so much abounding amongst us; and our true and unfeigned purpose, desire, and endeavour for ourselves, and all others under our power and charge, both in public and in private, in all duties we own to God and Man to amend our lives, and each one to go before another in the example of a real Reformation, that the Lord may turn away his wrath and heavy indignation, and establish these Churches and Kingdoms in truth and peace. And this Covenant we make in the presence of Almighty God the Searcher of all hearts, with a true intention to perform the same, as we shall answer at the great Day, when the secrets of all hearts shall be disclosed: Most humbly beseeching the Lord to strengthen us by his Holy Spirit for this end, and to bless our desires and proceed with such success, as may be deliverance and safety to his people, and encouragement to other Christian Churches, groaning under, or in danger of the yoke of Antichristian tyranny: to join in the same or like Association and Covonant, to the glory of God, the enlargement of the Kingdom of Jesus Christ, and the peace and tranquillity of Christian Kingdoms and Commonwealths. Wil Lenthal, Speaker Beuchamp St. John Gilbert Gerrard Walter Earl James Cambel Thomas Cheek. Robert Nicholas Benjamin Rudyard John Gurdon Robert Harley Francis Knollis Edward Master John White Anthony Sapley Dennis Bond Laurence Whitaker Michael Noble ●ere. Hoby Richard Barwis Edward Baynton William Cawley John Moyle John Pyne George Searle Henry Vane signior Nevil Pool John Young Henry Herbert Thomas Sandys William jesson Philip L. Herbert Thomas Bartington Martin Lumley John Trevor Francis Godolphin Thomas Arundel Edward Stephens Gilbert Piekering John Greve Oliver Cromwell Henry Vane junior William Cage Richard Erisey Philip L. Lisle Will. Heveningham Isaac Pennington Richard Cresheld Thomas Pelham Thomas Parker John Leigh John Harris Augustin Skinner John Venn William Strickland John Franklin Samuel Brown Robert Scawen Roger Hill John Button John Meyrick Ambrose Brown Richard Winn Edward Owner Charles Pym Charles L. Cranborn Ben. Weston Dudley North John Nut John Corbet Roger Burgoyne Peter Temple Benjamin Valentine Thomas Walsingham Oliver Luke William Alenson Humphrey Salwey Richard Moor William Ashurst Thomas Moor Thomas Fountain William Ellys Henry Shelley Rich. Shuttleworth Henry Ludlow George Gallop Robert Wallop Arthur Hesilrige Oliver Saint-John Thomas Grantham Francis Barnham Will. L. Fitz Williams Edmund Dunch Henry Mildmay Hugh Rogers Thomas Hatcher John Wray Simonds D'Ewes Anthony Bedingfield John Ashe William L. Munson Martin Lister Robert Goodwin Edward Thomas Henry Lucas Miles Corbet Philip Smith Cornelius Holland William Spurflowe John Lowry Peter Wentworth Henry Chomley Philip Stapleton William Pierrepoint Roger North Alexander Popham Thomas Hodges John Maynard Samuel Vassal Anthony Irby John Clotworthy John Br●●●●lme Richard Jervoyse John Blackiston Walter Long John roll Robert Jennor John Waddon William Masham John Lisle Edmund Fowel Edward Ashe Thomas Pury Richard Whitehead Richard J●nyns Humphrey Tufton Thomas Da●res Thomas Earl John Downes John Goodwin Francis Drake William Waller Samuel Luke Francis Buller Richard Harman George Buller Arthur Onslowe Richard Wynwood Robert Pie H. L. Grace of Ruthin Richard Knightley John Pym Christoph. Yeluerton Anthony nicol Peter Wroth Robert Reynolds Nat. Barnardiston Henry Heyman William Purefoy Valentine Walton Michael Oldesworth William Wheeler Hall Ravenscroft T. L. Grace of Groby Thomas Middleton Edw. Hungerford Christopher Wrey Richard Lee Herbert Morley Thomas Lane Robert Cecil William Bell Thomas Some Herbot. Grimstone Simon snow John Nash Herbot. Grimstone Ralph Asheton Edward Ayshcoghe John Wild John Trenchard Thomas Jervoyse Richard Browne William Plaiters Nathaniel Stephens Richard Rose Francis Rous Gilbert Millington Walter Young John Brown John Hippisley Edward Poole Henry Pelham William Hay John Driden Nathaniel Fyennes; William Lewis Giles Grene William Lytton John Harvey. Edward Dowce William Strode Edmond Prideaux Thomas Hoyle Edward Exton Francis Popham Zouch Tate John Curson Alexander Bence Squire Bence John Selden John Glyn Richard Onslow John Coke Tho. L. Wenman Bulstrode Whitlock George Montague Edward Partheriche Henry Campion William Whittaker Denzel Holles Edward Wingate James Fennys Poynings Moor Edward Bisse, junior. William Jephson Edward Montague Norton Knatchboll Thomas Eden Edward Baynton Jo. Evelin Jo. Potts Sam. Rolls Ralph Ashton William Drake Pereg. Pelham William Brereton Thomas Widdrington Natha. Hallows Joh. Bamfield Symond Thelwall. Hen. Worsley Phil. Parker Edw. Boys John Alford. Die Veneris, 29 Januar. 1644. ORdered by the Commons assembled in Parliament, That the Solemn League and Covenant be on every day of Fast and Public Humiliation, publicly read in every Church and Congregation within the Kingdom: And that every Congregation be enjoined to have one of the said Covenants fairly Printed in a fair Letter, in a Table fitted to hang up in some public place of the Church to be read. Hen. Elsing Cler. Pail. Dom. Com. The Form and Order of the CORONATION OF CHARLES II. King of Scotland, England, France and Ireland. As it was acted and done at Scoon, the first day of January 1651. By Robert Dowglas Minister at Edinburgh. FIrst the King's Majesty in a Prince's Robe, was conducted from his Bedchamber, by the Constable on his right hand, and the Marshal on his left, to the Chamber of presence; and there was placed in a Chair, under a cloth of State, by the Lord of Angus, Chamberlain appointed by the King for that day; and there, after a little repose, the Noblemen, with the Commissioners of Barons and Burroughs, entered the Hall, and presented themselves before his Majesty. Thereafter the Lord chancellor spoke to the King, to this purpose, Sir, your good Subjects desire You may be crowned, as the righteous and lawful Heir of the Crown of this Kingdom; that you would maintain Religion, as it is presently professed and established; conform to the National covenant, League and Covenant, and according to your Declaration at Dumferling in August last: Also that you would be graciously pleased to receive them under Your Highness' Protection, to govern them by the Laws of the Kingdom, and to defend them in their Rights and Liberties, by Your Royal power; offering themselves in most humble manner to Your Majesty, with their vows, to bestow land, life, and what else is in their power, for the maintenance of Religion, for the safety of Your Majesty's sacred Person, and maintenance of Your Crown, which they entreat Your Majesty to accept, and pray Almighty God, that for many Years You may happily enjoy the same. The King made this Answer; I do esteem the affections of my good people, more than the Crowns of many Kingdoms, and shall be ready by God's assistance, to bestow my life in their Defence; Wishing to live no longer, than I may see Religion and this Kingdom flourish in all happiness. Thereafter, the Commissioners of Burroughs and Barons, and the Noblemen, accompanied his Majesty to the Kirk of Scoon, in order and rank, according to their quality, two and two. The Spurs being carried by the Earl of Eg●ington. Next, the Sword by the E. of Rothes. Then the Sceptre, by the E. of Crauford and Lindesay. And the Crown by Marq. of Argyle, immediately before the King. Then came the King, with the great Constable on his right hand, and the great Marshal on his left; his train being carried by the L. Freskine, the L. Montgomery, the L. Newbottle, and the L. Machlene, ●our Earls eldest sons, under a Canopy of crimson Velvet, supported by six Earls sons; to wit, the L. Drummond, the L. Carnegie, the L. Ramsey, the L. Johnstoun, the the L Brechin, L. Yester; and the six Carriers supported by six Nobleman's sons. Thus the King's Majesty entered the Kirk. The Kirk being fitted and prepared, with a Table, whereupon the Honours were laid, and a Chair set in a fitting place for his Majesty's hearing of Sermon, over against the Minister, and another Chair on the other side where he received the Crown; before which there was a Bench, decently covered; as also for seats about, for Noblemen, Barons, and Burgesses. And there being also a Stage in a fit place erected, of 24 foot square, about four foot high from the ground, covered with Carpets, with two stairs, one from the West, another to the East; upon which great stage, there was another little stage erected, some two foot high, ascending by two steps; on which th● Throne, or Chair of State wa● set. The Kirk thus fittingly prepared, the King's Majesty entry the same, accompanied as afore said, and first setteth himself in his chair for hearing of Se●mon. All being quietly compose unto attention, Mr. Robert Dowglas, Moderator of the Gener●● Assembly, after incalling upo● God by prayer, preached the following Sermon. A Sermon preached at Scoon, Jan. 1. 1651. At the Coronation of Charles the Second, King of Seotland, England, France and Ireland. By Robert Dowglas, Minister at Edinburgh, Moderator of the Commission of the General Assembly. 2 KINGS 11. Vers. 12.17. And he brought forth the King's Son, and put the Crown upon him, and gave him the Testimony; and they made him King, and anointed him, and they clape their hands and said, God save the King. And Jehojada made a Covenant between the Lord, and the King, and the People, that they should be the Lords people, between the King also and the people. IN this Text of Scripture, you have the Solemn Enthronising of Joash, a young King, and that in a very troublesome time; for Athaliah the mother of Ahaziah ha● cruelly murdered the Royal Seed▪ and usurped the Kingdom, by th● space of six years. Only thi● young Prince was preserved by jehosheba 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 Kingdom 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 Kingdom; which they conceive to be for the want of children in that house; And because of the absurdity and unnaturalness of the fact, that Athaliah the Grandmother should have cut off her sons children. I shall not stand upon the matter, only I may say, if they were Ahaziah his own children, it was a most unnatural and cruel fact of Athaliah to cut off her own posterity. For the usurpation, there might have been two motives. 1. It seemeth that when Ahaziah went to battle, Athaliah was left to govern the Kingdom; 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 reign with the greater freedom. 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 business 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 Kingdom, and put to death the late King most unnaturally. The like motives seem to have prevailed with them. 1. These men by falsehood and dissimulation 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 children, 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, unless 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 enthroned, 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 years? Had i● not been better to have defeated Athaliah, and then to have crowned the King? Two reasons may b● rendered, why they delay not the coronation. 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 success to God. 〈◊〉. They crowned the young King, ●o endear the people's affections to their own native Prince, and to alienate their hearts from her that had usurped the Kingdom. If they had delayed, the King being known to be preserved, it might have brought on, not only compliance 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 success to God. 2. It appeareth now, it hath been too long delayed. Delay is dangerous, because of the com●●●ance of some, and treachery of others. If it shall be delayed long it is to be feared, that the m●●● part shall sit down under the shadow of the Bramble, the destroying usurpers. I come to the particular handling 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 together, the Crowning of a Kin● and his renewing the Covenant Amongst many particulars whi●● may be handled from the Text, shall confine myself to these fiv● 1. The Crown, He put the Cro●● upon his head: 2. The Testimony 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●● people's joy, we shall give it a tou●● when we come to the people's 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● should be the Lords people. 5. The Covenant between the King and the people, Between the King also and the people; both in the 17. verse. First, the Crown is put upon his Head. A Crown is the most excellent badge of Royal Majesty. To discourse on Crowns in a State-way, I shall leave unto Statesmen, and lay only these three before you of the Crown. I. In putting on of the Crown, it would be well fastened, for King's Crowns are often times tottering; and this is a time wherein they totter. There are two things which make Kings Crowns to totter; great sins, and great commotions and troubles; take heed of both. 1. There are many sins upon our King and his Family. Sin will make the surest Crown that ever men set on to totter. The sins of former Kings have made this a tottering Crown. I shall not insist here, seeing there hath been a solemn day of humiliation through the Land, on Thursday last, for the sins of the Royal Family. I wish the Lord may bless it; and desire the King may be truly humbled for his own sins, and the sins of his father's house, which have been great, beware of putting on these sins with the Crown; For if you put them on, all the wellwishers to a King in the three Kingdoms will not be able to hold on the Crown, and keep it from tottering; yea, from falling. Lord, take away the controversy with the Royal Family, that the Crown may be fastened sure upon the King's head, without falling or tottering. 2. Troubles and commotions in a Kingdom, make crowns to totter. A Crown at the best, and in the most calm times, is full of trouble, which if it were well weighed by men, there would not be such hunting after Crowns. I read of a Great man, who considering the trouble and care that accompanied a Crown, said, he would not take it up at his foot, though he might have it for taking. Now if a Crown at the best be so full of troubles, what shall one think of a Crown at the worst, when there are so great commotions, wherein the Crown is directly aimed at? Surely it must be a tottering crown at the least, especially when former sins have brought on these troubles. As the remedy of the former is true humiliation, and turning unto God; so the remedy of the latter, is Psal. 21.3. (speaking of David's crown) Thou settest a crown of pure gold upon his head. God set on David's crown, and therefore it was settled, 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 Kingdom, and have made it totter in this Kingdom, 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 King's head, and to keep it on against all the commotions of this generation. 2. A King should esteem more of the people he reigneth 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 symbol. 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 Kingdom that cannot be shaken, Heb. 12.28. that Crown and Kingdom belongeth not to Kings as Kings, but unto believers; and a believing King hath this Comfort, that when he hath endured a while, and been tried, 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 kingdom, he shall write a copy of the book of the Law, and it shall be with him, that he may read therein all the days of his life. The King should have the Testimony for these three main uses. 1. For his information in the way of God, Deut. 17.19. This use of the Kings having the Book of the Law, is expressed, That he may learn to fear the Lord his God; the reading of other books may do a King good for Government, but no book will teach him the way of salvation, but the book of God. Christ biddeth search the Scriptures, for in them ye think to have eternal life, and they testify 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. King's should be well exercised in Scripture. It is reported of Alphonsus' King of Arragon, that he read the Bible fourteen times, with glosses thereupon. I recommend to the King, to take some hours for reading holy Scripture: It will be a good means to make him acquainted with God's 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 departed out of his mouth, and he is commanded to do according to that is written therein. He should not only do himself that which is written in it, but do and govern his people according to that is written in it; King David knew this use of the Testimony, who said, Psal. 119.24. Thy Testimonies are my delight and my Counsellors. The best counsels that ever a King getteth, are in the book of God; yea the testimonies are the best and surest Counsellors, because although King's 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 dispense with it; But that he should preserve the Word of God, and the true Religion, according to the Word of God, pure, entire, and uncorrupted within his dominions, and transmit them to posterity, and also be careful 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 lawful 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, than it was not absolutely necessary under the Old Testament, and therefore far less under the New. Because it may be said, That in our case there is an interruption by usurpation, let it be considered; That the Anointing under the Old Testament was Typical, 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 Kingdom of England, and our late King was Anointed with Oil. It may be replied, 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 Emperor's subject to themselves, did swear them to the Pope, when they were Anointed, (and yet the Jewish Priests did never swear Kings to themselves) as for England although the Pope was casten off, yet the subjection of Kings to Bishops was still retained, for they Anointed the King, and swore him to the maintenance of their Prelatical 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 oil go to the door with them, and let them never come in again. The Anointing with material oil, 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 oil. King's are the Anointed of the Lord, because by the Ordinance of the Lord, their Authority is sacred and inviolable. It is enough for us to have the thing though we want the Ceremony, which being laid aside, I will give some Observations of the thing. 1. A King being the Lords Anointed, should be thinking upon a better unction, even that spiritual 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 than the Anointing with oil. 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 endued, for discharge of the Royal calling. For Anointing did signify the gifts of Office. It is said of Saul, when he was Anointed King; As 1 Sam. 10 9 God gave him another heart And Cap. 11.6. The spirit of God came upon him it is meant, of a heart for this calling, and a spirit of ability for Government. It should be our desire this day, that our King may have a spirit for his calling, as the spirit of Wisdom, Fortitude, Justice, and other Princely endowments. 3. This Anointing may put Subjects in mind of the sacred due of the Authority of a King. He should be respected, as the Lords Anointed. There are divers sorts of persons, that are Enemies to the Authory of Kings; As 1. Anabaptists, who deny there should be Kings in the New Testament. They will have no Kings, nor civil Magistrate. 2. The late Photinians, who speak respectively of Kings, and Magistrates, but they take away from them their power, and the exercise of it in the administration of Justice. 3. These who rise against Kings in open Rebellion, as Absolom and Sheba, who said, what have we to do with David, the son of Jesse? To your Tents, O Israel 4. They who do not rebel openly, yet they despise a King in their heart, like the sons of belial, 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 profess they acknowledge a King, but despise him in their heart saying, Shall this man save us? I wish all had David's tenderness, whose heart smote him when he did but cut off the lap of saul's garment, that we may be far from cutting off a lap of that just power and greatness which God hath allowed to the King, and we have bound ourselves by Covenant not to diminish. I have gone through the three particulars contained in ver. 12. I come to the other two in v. 17. which appertain also to this said work; for our King is not only to be crowned but to renew a covenant with God and his people, and to make a covenant with the people; Answerable hereto there is a twofold covenant in the words, one between God and the King, and the people; God being the one party, the King and the people the other. Another between the King and the people, the King being the one party, the people the other. The covenant with God is the fourth particular propounded to be spoken of. The sum of the covenant ye may find, 2 King. 23.3. in Josiah his renewing the covenant, To walk after the Lord, & keep his commandments and testimonies with all thy heart, and to perform the words of the covenant. The renewing of the covenant was after a great defection from God, and the setting up of false worship. The King and the people of God bound themselves before the Lord, to set up true worship, and to abolish the false. Scotland hath a preference in this before other Nations. In time of defection they have renewed a covenant with God to reform all: And because the King after a great defection in that family is to renew the covenant, I shall mention some particulars from the League and Covenant. 1. We are bound to maintain the true Reformed Religion in Doctrine Worship, Discipline and Government established in this kingdom, 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 only to maintain Religion as it is established in Scotland, but also to endeavour the reformation of Religion in his other kingdoms: The King should consider well, when it shall please God to restore him to his Government there, that he is bound to endeavour the establishment of the work of Reformation there, as well as to maintain it here. According to the second article, the King is bound without respect of persons to extirpate Popery, Prelacy, Superstition, Heresy, Scheism & profaneness, and whatsoever shall be found contrary to sound Doctrine and the power of godliness; and therefore Popery is not to be suffered in his Royal family, nor within his Dominions; Prelacy once pluck up by the root is not to be permitted to take root again; all Heresy and Error whatsoever must be opposed by him to the utmost of his power; and by the covenant the K. must be fare from toleration of any false Religion within his Dominions. 3. As the people are bound to maintain the King's person and authority in the maintenance of the true Religion and liberties of the kingdom: So the King is bound with them to maintain the rights and privileges 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 hindering 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. entering in covenant with God, should do as the kings did of old when they entered 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 broke it down, etc. And godly Josiah when he entered in covenant made a thorough 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 godliness 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 Machiavelli 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 devilish counsel, and it is just with God to bring a King to the shadow of a Kingdom, who hath but the shadow of Religion. We know that dissembling Kings have been punished of God; and let our King know that no King but a religious king can please God. David is highly commended for godliness; Hezekiah a man eminent for piety, Josiah a young king, commended for the tenderness of his heart when he heard the law of the Lord read; he was much troubled before the Lord when he heard the judgements threatened against his Father's house and his people, it is earnestly wished that our King's heart may be tender, and be truly humbled before the Lord for the sins of his Father's house, and of the land; and for the many evils that are upon that Family and upon that Kingdom. 2. A Family Reformation. The King should reform his Family, after the example of godly kings; Asa when he entered in covenant, spared not his Mother's 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 reform; and that it may be a religious Family wherein God will have pleasure. Let it be purged not only of Idolatry but of profanity and looseness, 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 profane Court is dangerous for a king; it hath been observed as a provoking sin in England, which hath drawn down judgement upon King and Court, as appeareth this day. It is to be wished that such were in the Court as David speaketh of in that Psalm. Let the King see to it and resolve with David, Psal. 101.7. That he who worketh deceit shall not dwell within his house; and he who telleth lies shall not tarry in his sight. 3. Reformation in Judicatories. It should be carefully seen to, that Judicatories be reform; and that men fearing God, and hating covetousness, 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 do: ye judge not for men, but for the Lord, who is with you in judgement: wherefore now let the fear of the Lord be before you, etc. 4. The Reformation of the whole land: the King's eye should be upon it, 2 Chron. 19.4. Jehoshaphat went out through the people, from Beersheba to mount Ephraim, and brought them back to the Lord God of their fathers. Our land hath great need of reformation; for there is a part of it, that hath scarce ever yet found the benefit of it; they are lying without the Gospel. It will be a work of a covenanted King to have a care that the Gospel may be preached through the whole land: care also would be taken that they who have the Gospel may live suitably thereto. If a king would be a through Reformer, he must reform himself, other ways 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 Emperor to have been endued. He was 1. Devote at home. 2. Courageous 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 kingdom, 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 mutual contract between him and them, containing conditions, mutually to be observed. Time will not suffer to insist upon many particulars, I shall only lay before you three. First, it is clear from this Covenant, That a king hath not absolute power to do what he pleaseth, he is tied to conditions, by virtue 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 king's power is not absolute, as kings and flattering Courtiers apprehend, a king's power is a limited power, by this Covenant. And there is a threefold limitation of the king's power. 1. In regard of subordination. There is a power above his, even God's 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 King's Reign, Prov. 8.15. kings have not only their Crowns from God, but they must Reign according to his will, which is clear from Rom. 8.13. He is called the Minister of God He is but God's 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 sinful breach of this Covenant between the king and the people. 3. In rgard of government: The total 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 do what he pleaseth, without controlment. There is no man able alone to govern all. The kingdom 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 kingdoms. It ●ad been good that Kings of late had carried themselves so, as this question of King's power might never have come in debate; for they have been great loser's thereby, Kings are very desirous to have things spoken and written to hold up their arbitrary and unlimited power; but that way doth exceedingly wrong them. There is one, a learned man, I confess, 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 God's 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 Maxim, Quod libet licet, he will have a King to do what 〈◊〉 pleaseth impune, and without controlment. In this I cannot bu● descent 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 controlment. How dangerous this hath been to Kings, is clear by sad experience. Abuse of Power and Arbitrary Government, hath been one of God's 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 God's controversy with the kings of the Earth, is for their Arbitrary and Tyrannical Government. It is good for our king to learn to be wise in time; and know, that he receiveth this day a power to govern; but a power limited by contract; and these conditions he is bound by Oath to stand to. King's are deceived, who think that the people are ordained for the king; and not the king for the people. The Scripture showeth 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 oppress 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 meddling with the power of kings; yet seeing these days have brought forth debates concerning the power of kings, it will be necessary to be clear in the matter. Extremities should be shunned. A king should keep within the bounds of the Covenant made with the people, in the exercise of his power: concerning the last, I shall propound these three to your consideration. 1. A king abusing his power, to the overthrow of Religion, Laws and Liberties, which are the very fundamentals of this contract and Covenant, may be controlled and opposed: and if he set himself to overthrow all these by Arms, than they who have power, as the Estates of a Land, may and aught 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 justify the proceed of this kingdom 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 entered in Covenant, doth not dissolve the bond of the Covenant. Neither should Subjects lay aside a king for every breach, except the breaches be such as overthrow the Fundamentals of the Covenant with the people. Many examples of this may be brought from Scripture. I shall give but one. King Asa entered solemnly in Covenant with God and his People, 2 Chron. 15. After that he falleth in gross transgressions and breaches, 2 Chron. 16. He associates himself and entered in League with Benhadad king of Syria, an Idolater, he imprisoned Hananis the Lord's Prophet, who reproved him, and threatened judgement against that association; and at the same time he oppressed some of the people: and yet, for all this, they neither lay aside, nor count him an Hypocrite. 3. Private persons should be very circumspect about that which they do in relation to the Authority of kings. It is very dangerous for private men to meddle with the power of kings, and the suspending of them from the exercise thereof. I do ingeniously confess, that I find no example of it: The Prophets taught not such doctrine to their people, nor the Apostles nor the reformed kirks. Have ever private men, Pastors, 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 Pastors 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 Pastors joined with other private men, did never remonstrate to Parliament or Estate, as their judgement, that the king should be suspended from the exercise of his Royal power. 2. It is clear from this Covenant, that people should obey their King in the Lord: for as the king is bound by Covenant to make use of his power to their good: so are they bound to obey him in the Lord in the exercise of that power. About the people's 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 superior and supreme above them, and God above all. When the King commandeth the people that which is lawful and commanded by God, than he should be obeyed, because he standeth in the right line under God, who hath put him in his place. But if he command that which is unlawful, and forbidden of God, in that he shall not be obeyed to do it; because he is out of his line. That a King is to be obeyed with this subordination, is evident from Scripture; take one place for all, Rom. 13. at the beginning, ye have both obedience urged to Superior Powers at the ordinance of God, and damnation threatened against those who resist the lawful 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 Christ's, this also is an error. 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 Christ's in erest. 3. The third particular about this Covenant resteth to be spoken of, to wit, some directions to the King, for the right performing of his Duty, whereof I shall give seven. 1. A King, meeting with many difficulties in doing of duty, by reason of strong corruption within, and many tentations without; he should be careful to seek GOD by Prayer for grace to overcome these Impediments, and for an understanding heart to Govern his people. Solomon having in his option to ask what he would, he asked an Understanding Heart, to go out and in before his people: knowing that the Government of a people was a very difficile work, and needed more than 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 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 burdened 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 easy all the day. I read of a king of whom his Courtiers said, He spoke oftener with God, then with men. If you be frequent in Prayer you may expect the blessing of the most high upon yourself, and 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 the Meeting-places; Over the Senate's house at Rome was written, Ne quid Republica detrimenti capiat; I shall wish this may be written over your Assembly-houses: But there is another which I would have written with it, Ne quid Ecclesia detrimenti capiat. Be careful of both; let not church nor State suffer hurt; let them go together. The best way for standing of a kingdom, is a well constitute church: They deceive kings who make them believe that the Government of the church, I mean Presbyterial Government, cannot suit with Monarchy. They suit well, it being the Ordinance of Christ, rendering to God what is Gods, and to Caesar what is Caesar's. Sir, kings who have a tender care of the church, Isa. 41.3. are called Nursing Fathers. You would be careful that the Gospel may have free passage through the kingdom, and that the Government of the church may be preserved entire, according to your Solemn Engagement. The church 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 would be carefully looked on. 1. Sectaries, great enemies to the church, 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 church, 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 church 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 prejudicial to Civil Government, affirming, My Kingdom is not of this world. This Government Christ hath not committed to kings, but to the Office-bearers of his house; who in regard of civil subjection, are under the civil power as well as others; but in their spiritual administration they are under Christ, who hath not given to any king upon earth, the dispensation of spiritual things to his people. SIR, You are in covenant with God and his people, and are obliged to maintain Presbyterial Government, as well against Erastians' as Sectaries. I know this Erastian humour aboundeth at Court. It may be some endeavour to make your reproach upon that, for which God hath punished your Predecessors. Be who he will that meddleth with this Government to overturn it, it shall be as heavy to him as the burdensome stone to the enemies of the church, They are cut in pieces who burden themselves with it, Zach. 12. 3. A King in Covenant with the people of God, should make much of those who are in Covenant with him; having in high estimation the faithful Servants of Christ, and the godly people of the Land. It is rare to find kings lovers of faithful Ministers, and pious people. It hath been the fault of our own Kings to persecute the godly. 1. Let the King love the 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 Prophet's warning, is a forerunner of following destruction. Be a careful hearer o● God's Word; take with reproof, esteem of it as David did, Psal. 141.5. An excellent oil 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 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 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 foully, and betrayed their trust; that men will take advantage to speak against the godly of the Land. Beware of this, for its 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 fain out at this time. I dare affirm that there are very many really godly men, who by their prayers are supporting your Throne. 4. A king should be 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 story, meet for this purpose. One Septimius Arabmus, a man famous or rather infamous for Oppression was put out of the Senate but readmitted. 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, 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 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 skill 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 will make them quit it. 3. They who are both skilful and stout, yet are not honest, but , and treacherous should have no trust at all. Of all these we have sad 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. 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 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 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 set 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 paper. He being alone after some thoughts, wrote with fair and legible Characters in the head of the sheet, Modus, in the middle of the sheet, Modus, and in the foot of the sheet, Modus, and wrote no more in all his paper which he wrapped up and delivered to the King, meaning that the best counsel he could give him, was, that he should keep temper in all things. Nothing more fit for a young King, then to keep temper in all. Take his 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 born 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 his Enemy, I am not of the judgement of some, who distinguish a Treaty before invasion, and after invasion, and say, treating is very lawful before invasion; because it is supposed there is little wrong done; but after invasion when a kingdom is wronged, and put to infinite losses, then say a Treaty is to be shunned: but in my judgement 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 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 straight 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 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 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 renewing of the Covenants, it would 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 steadfastness 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 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, Jehosaphat and Josiah. They were both sincere and constant. Let us neither have the first nor the second, but the third written upon our King, He did right in the sight of the Lord, with a perfect heart. Begin well, and continue constant. Before I close, I shall seek leave to lay before our young King two examples, to beware of; and one to follow, the two warning examples one of them is in my text, another in our own History. The first example of Joash, he began well, and went on in godly Reformation all the days of Jehojada; but it is observed 2 Chron. 2.17. after the days of Jehojada, the Princes of Judah came, and did obeisance to the King, and he harkened unto them, ver. 18. It appeareth they had been at wait till the death of Jehojada; and took that opportunity to destroy the true worship of God, and set up false worship, flattering the King to that effect: For it is said, They left the house of the Lord, and served groves and Idols, and were so far from being reclaimed by the Prophet of the Lord, that was sent unto them, that they conspired against Zechariah the son of Jehojada, who reproved them mildly for their Idolatry, and stoned him with stones, and flew him at the King's commandment. And ver. 22. it is said, Joash remembered not the kindness 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 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 of 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 King very young, in a time full of difficulties; yet there was a godly party in the Land, who did put the Crown upon his head. And when he came to some years, He and and his people entered 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 reform than England; for they retained many Popish ceremonies: yea, better reform 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 he had formerly given large testimonies. In a word, he laid the foundation, whereupon his Son our late King did build much mischief in Religion all the days of his life. Sir, I lay this example before you the rather, because it is so near you, that the 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 steadfast 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 man's 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 clavae unto the Lord, and departed not from following him, but kept his Commandments. And ver. 7. The Lord was with him, and he prospered whithersoever he went forth. Sir, follow this example, cleave unto the Lord, and depart not from following him, and the Lord will be with you, and prosper you whithersoever you go. To this Lord, from whom we expect a blessing on this day's 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, than 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 steadfastness 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 Britain, France, and Ireland, do assure and declare by solemn Oath, in the presence of Almighty God, the Searcher of hearts, my allowance and approbation of the National Covenant, and of the solemn League and Covenant above written, and faithfully 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 Nationall Covenant, and of the Solemn League and Covenant, and fully establish Presbyterial Government, the Directory of Worship, Confession of Faith, and Catechisms in the Kingdom of Scotland, as they are approved 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 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 King's Oath subjoined unto both being drawn up into a fair Parchment; the King did subscribe the same in presence of all. Thereafter the King ascendeth the Stage, and sitteth down in the Chair of State. Then the Lords, great Constable, and 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 Subjects to his Commandments. In which action, the King's Majesty stood up, showing himself to the people in each corner, And the penple 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 Martial, 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 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 Word, shall maintain the true Religion of Christ Jesus, the preaching of his Holy Word, and due and right Ministration of the Sacraments now received, and preached within this Realm. And shall abolish and gainstand all false religions, contrary to the same: and shall rule the people committed to their charge, according to the will and command of God revealed in his foresaid Word, and according to the Loveable 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 right, and ●ents, 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, 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 merciful unto them: and out of their Lands and Empire they shall be careful to root out all Heretics, and enemies to the true worship of God, that shall be convict by the true Kirk of God, of the aforesaid crimes; and that they shall faithfully affirm the things above written, by their Solemn Oath. The Minister tendered the Oath unto the King, who kneeling, and holding up his right hand, swore in these words. By the 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 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 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 the 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 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 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 Marquis put the Crown on the King's head. Which done, Lion King of Arms, the great Constable standing b●●im, causeth an Herald 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 King's 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, than all the Nobility held up their hands, and swore to be loyal and true subjects, and true to the Crown. The Earl Marshal, 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 Viscount's put on their Crowns, and the Lion likewise put on his. Then did the Lord Chamberlain lose 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 Lindesay 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 Marquis of Argyle, saying, Stand, and hold fast from henceforth, the place whereof you are the lawful and righteous heir, by a long and lineal succession of your Fathers, which is now delivered unto you by authority of Almighty God. When the King was set down upon the Throne, the Minister spoke to him a word of Exhortation, as followeth. Sir, You are set down upon the throne in a very difficil time: I shall therefore put you in mind of a Scriptural expression of a Throne, 1 Chron. 29.23. It is said, Solomon 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 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 wander to set you on 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 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 mown grass. 3. Your Throne is the Lords Throne; beware of making his Throne a Throne of iniquity: There is such a throne, Psal. 94.20. Which frameth mischief by Law; God will not own such a throne, it hath no fellowship with him. Sir, there is too much iniquity upon the throne by your predecessors, who framed mischief by a Law; such laws as have been destructive to Religion, and grievous to the Lords people: You are on the Throne, and have the Sceptre, beware of touching mischievous laws therewith. But as the Throne is the Lords Throne, let the laws be the Lords 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 shall have about the throne; wicked Counsellors are not for a King upon the Lord's Throne: Solomon knew this, who said, Prov. 25.5. Take away the wicked from before the King, and his Throne shall be established in righteousness. And Prov. 20.8. A King upon the Throne scattereth away all evil with his eyes. 5 The Lords throne putteth you in mind, that the judgement on the throne should be the Lords. Take the exhortation Jer. 22. from the beginning, the Prophet hath a command to go to the house of the King of Judah, and say, Hear the word of the Lord, O King of Judah, that sitteth upon the Throne, & thy servants, and thy people, execute ye judgement and righteousness, and deliver the spoil out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood 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 myself, saith the Lord, this house shall become a desolation. And ver. 7. I will prepare destroyers against thee. Sir, Destroyer's are prepared for the injustice of the Throne, I entreat you execute righteous judgement; if you do it not, your house will be a desolation: But if you do that which is right, God shall remove the destroyers, and you shall be established on your Throne: and there shall yet be Dignity in your house, for your servants and for your people. Lastly, If your Throne be the Throne of the Lord take a word of encouragement against Throne-adversaries. Your enemies are the enemies of the Lords Throne: Make your peace with God in Christ, and the Lord shall scatter your enemies from the Throne, and he shall 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 Lords throne, on which you are set, than 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 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, Marshal, and accompanied with the Chancellor, arose from the Throne, and went out at a door prepared for that purpose, to a Stage, and showeth 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 upwards, 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 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 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 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 entered 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 mortgaged Lands, which they promised to do; after the Oath was tendered, 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 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 entered in a Covenant he and his Princes to let them go free, and according to the Oath had let them go, afterwards they caused the Servants to return, and brought them in subjection, ver. 11. What followeth upon this breach? ver. 15, 16. Ye were now turned and had done right in my sight in proclaiming liberty, but ye turned and made them servants again. And therefore, verse 18, 19, 20, 21. I will give the men who have transgressed my Covenant, who have not performed the words of the Covenant, which they made before me, when they cut the Calf in twain, and passed between the parts thereof, I will even give them into the hands of their enemies, into the hand of them that seek their life, even Zedekiah and his Princes. If the breach of a Covenant made for the liberty of Servants was so punished, what shall be the punishment of the breach of a Covenant for Religion, and liberty of the people of God? There is nothing more terrible to Kings and Princes then to be given into the hands of enemies, that seek their life. If ye would escape this judgement, let King and Princes keep their Covenant made with God: Your enemies who seek your life, are in the land, if you break the Covenant, it may be feared, God will give you over unto them as a prey: but if ye yet keep Covenant it may be expected, God will keep you out of their hands. Let not the place ye heard opened be forgotten; for in it ye have an example of Divine justice against Joash and the Princes for breaking that Covenant, 2 Chron. 24.23. The Princes who enticed 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 against Joash. And ver. 25. His own servants conspired against him, and flew him on his bed, etc. 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 King's house, hath been the Grandfather's breach of Covenant with God, and the father's following steps, in opposing the work of God, and his Kirk within these Kingdoms; They broke Covenant with God, and men have broken Covenant with them: yea, most cruelly and perfidiously have invaded the Royal Family, and trodden upon all Princely dignity. Be wise by their example; you are now sitting upon the Throne of the 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 break this Covenant, and come against this cause, I assure you the controversy is not ended between God and your Family, but will be carried on to 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 to Reign, maugre the opposition of all your Enemies; And howsoever it shall please the Lord to dispose, you shall have a peace towards God, through Christ the Mediator. As for you who are Nobles and Peers of the Land, your share is great in this day of Coronation ye have come and touched the Crown, and sworn to support it, ye have handled the Sword and Sceptre, 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 yourselves 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 church, 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 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 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 Faithful unto him according to your Covenant; the Oaths of God are upon you, if directly or indirectly, you do any thing against his standing, God, by whom ye have sworn will be avenged upon you for the breach of his Oath. And now I will close up all in one word more to You, Sir, You are the 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 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 greatness. Therefore take counsel which David when he was dying gave to his Son Solomon, 1 Kings 2.2, 3. 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 thou mayst prosper in all that thou dost, and whithersoever thou turnest thyself. After this Exhortation the Minister closed the whole action with prayer, and the xx. Psalms 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 solemn manner to his Palace, the Sword being carried before him. FINIS. A Declaration by the King's Majesty, to all His Subjects of the Kingdoms of Scotland, England, and Ireland. Printed at Edinburgh, 1650. Sect. 1. HIs Majesty taking in consideration, that merciful Dispensation of Divine Providence, by which he hath been recovered out of the snare of Evil Counsel; and having attained so full persuasion and confidence of the Loyalty of his People in Scotland, with whom he hath too long stood at a distance; and of the Righteousness of their Cause, as to join in one Covenant with them, and to cast himself and his Interests wholly upon God; and in all matters Civil, to follow the Advice of his Parliament, and such as shall be entrusted by them; and in all matters Ecclesiastic, the Advice of the General Assembly, and their Commissioners; and being sensible of his duty to God, and desirous to approve himself to the consciences of all his good Subjects, and to stop the mouths of his and their enemies and Traducers, doth in reference to his former Deportments, and as to his Resolutions for the future, Declare as follows. Sect. 2. Though his Majesty, as a dutiful Son be obliged to honour the memory of his Royal Father, and have in estimation the person of his Mother; yet doth He desire to be deeply humbled and afflicted in Spirit before God, because of His Fathers harkening to, and following evil Counsels, and His opposition to the Work of Reformation, and to the Solemn League and Covenant, by which so much of the blood of the Lords People hath been shed in these Kingdoms; and for the Idolatry of his Mother, the Toleration whereof in the King's House, as it was matter of great stumbling to all the Protestant Churches; so could it not but be an high provocation against him who is a jealous God, visiting the sins of the Fathers upon the Children: And albeit HIs Majesty might extenuate His former Carriages and Actions, in following of the advice, and walking in the way of those who are opposite to the Covenant, and to the work of God, and might excuse His delaying to give satisfaction to the just and necessary desires of the Kirk and Kingdom of Scotland, from his education, and age, and evil Counsel, and Company, and from the strange and insolent proceed of Sectaries against his Royal Father, and in reference to Religion, and the ancient Government of the Kingdom of England, to which He hath the undoubted Right of Succession; yet knowing that he hath to do with God, He doth ingeniously acknowledge all His own sins, and all the sins of his Father's House, craving pardon, and hoping for mercy and reconciliation through the blood of Jesus Christ. And as he doth value the constant Addresses that were made by his people to the Throne of grace on His behalf, when He stood in opposition to the work of God, as a singular Testimony of Long-suffering, Patience and mercy upon the Lord's part, and Loyalty upon theirs; so doth He hope, and shall take it as one of the greatest tokens of their love and affection to Him and to His Government, That they will continue in Prayer and Supplication to God for Him; That the Lord who spared and preserved Him to this day, notwithstanding of all His own guiltiness, may be at peace with Him, and give him to fear the Lord His God, and to serve him with a perfect heart, and with a willing mind all the days of his life. Sect. 3. And his Majesty having, upon full persuasion of the Justice and Equity of all the Heads and Articles thereof, now Sworn, and subscribed the National Covenant of the Kingdom of Scotland, and the Solemn League and Covenant of the three Kingdoms of Scotland, England, and Ireland, doth declare, That He hath not sworn and subscribed these Covenants, and entered into the Oath of God with his People, upon any sinister Intention and crooked Design, for attaining His own Ends; but, so far as Humane Weakness will permit, in the truth and sincerity of His heart: And that He is firmly Resolved in the Lord's strength, to adhere thereto, and to prosecute to the utmost of his power, all the Ends thereof, in his Station and Calling, really, constantly and sincerely, all the days of his life. In order to which, He doth in the first place profess and Declare, That He will have no Enemies, but the Enemies of the Covenant; and that He will have no Friends, but the Friends of the Covenant: And therefore, as He doth now detest and abhor all Popery, Superstition and Idolatry, together with Prelacy, and all Errors, Heresy, Schism and Profaneness, and resolves not to tolerate, much less allow any of these in any part of His Majesty's Dominions, but to oppose Himself thereto, and to endeavour the Extirpation thereof to the utmost of his power; so doth He as a Christian Exhort, and as a King require, That all such of his Subjects, who have stood in Opposition to the Solemn League and Covenant, and Work of Reformation, upon a pretence of Kingly Interest, or any other pretext whatsoever, to lay down their Enmity against the Cause and People of God, and to cease to prefer the Interest of Man to the Interest of God; which hath been one of those things which hath occasioned many Troubles and Calamities in these Kingdoms, and being insisted into, will be so far from Establishing of the King's Throne, that it will prove an Idol of Jealousy, to provoke unto wrath him who is King King of kings, and Lord of lords. The King shall always esteem them best Servants, and most loyal Subjects, who serve Him, and seek His Greatness in a right line of subordination unto God; Giving unto God the things that are Gods, and unto Caesar the things that are Caesar's: And Resolveth, not to love or countenance any who have so little Conscience and Piety, as to follow his Interests with a prejudice to the Gospel and Kingdom of Jesus Christ, which He looks not upon as a duty, but as flattery, and driving Self-Designes, under a pretence of maintaining Royal Authority and Greatness. Secondly, His Majesty being convinced in Conscience of the exceeding great Sinfulness and Unlawfulness of that Treaty and Peace made with the Bloody Irish Rebels, who treacherously shed the Blood of so many of His Faithful and Loyal Subjects in Ireland, and of allowing unto them the Liberty of the Popish Religion; for the which He doth from His heart desire to be deeply humbled before the Lord: And likewise considering how many Breaches have been on their part, Doth Declare the same to be void, and that His Majesty is absolved therefrom; being truly sorry that He should have sought unto so unlawful Help for Restoring of him to His Throne, and resolving, for the time to come, rather to choose Affliction than Sin. Thirdly, As His Majesty did in the late Treaty with His people in this Kingdom, agree to recall and annul all Commissions against any of His Subjects who did adhere to the Covenant and Monarchical Government in any of His Kingdoms: So doth He now Declare, That by Commissionating of some persons by Sea against the people of England, He did not intent Damage or Injury to His oppressed and harmless Subjects in tha● Kingdom, who follow their Trade of Merchandise in their lawful Callings, but only the opposing and suppressing of those who had Usurped the Government; and not only bar Him from his just Right, but also exercise an Arbitrary Power over his people, in those things which concern their Persons, Consciences and Estates: And as since His coming into Scotland He hath given no Commissions against any of His Subjects in England or Ireland, so He doth hereby Assure and Declare, That He will give none to their prejudice or damage; and whatever shall be the Wrongs of these Usurpers, That He will be far from avenging these upon any who are free thereof, by interrupting or stopping the liberty of Trade and Merchandise, or otherwise, That He will seek their good, and to the utmost employ His Royal Power, That they may be protected and defended against the unjust Violence of all men whatsoever. And albeit His Majesty desires to construct well of the Intentions of those (in reference to his Majesty) who have been active in Council or Arms against the Covenant; yet, being convinced that it doth conduce for the Honour of God, the Good of his Cause, and His Own Honour and Happiness, and for the Peace and Safety of these Kingdoms, That such be not employed in Places of Power and Trust, He doth Declare, That He will not employ, nor give Commissions to any such, until they have not only taken, or renewed the Covenant, but also have given sufficient evidences of their Integrity, Carriage and Affection to the Work of Reformation, and shall be declared capable of Trust by the Parliament of either Kingdom respective: And His Majesty, upon the same grounds, doth hereby recall all Commissions given to any such persons; conceiving all such persons will so much tender a good Understanding betwixt Him and His Subjects, and the settling and preserving a firm Peace in these kingdoms, That they will not grudge nor repine at His Majesty's Resolutions and proceed herein, much less upon discontent act any any thing in a divided way, unto the raising of New Troubles, especially since upon their ●ious and good deportment, there is a Regress left unto them in manner above expressed. Sect. 4. And as His Majesty hath given satisfaction to the just and necessary Desires of the church and kingdom of Scotland, so doth He hereby assure and declare, That He is no less willing and desirous to give satisfaction to the just and necessary Desires of his good Subjects in England and Ireland: and in token thereof, if the Houses of Parliament of England, sitting in Freedom shall think fit to present unto Him the propositions of Peace, agreed upon by both kingdoms, He will not only accord to the same, and such alterations there: anent, as the Houses of Parliament, in regard of the Constitution of affairs, and the good of his Majesty and His Kingdoms shall judge necessary, but do what is further necessary for prosecuting the ends of the Solemn League and Covenant, especially in those things which concern the Reformation of the Church of England, in Doctrine, Worship, Discipline and Government; That not only the Directory of Worship, the Confession of Faith and Catechism, but also the Propositions and Directory for Church-Government, accorded upon by the Synod of Divines at Westminster, may be settled; and that the Church of England may enjoy the full Liberty and Freedom of all Assembles, and power of Kirk-Censures, and of all the Ordinances of Jesus Christ, according to the Rule of his own Word: And that whatsoever is commanded by the God of Heaven, may be diligently done for the House of the God of Heaven; and, whatever heretofore hath been the suggestions of some to him to render his Majesty jealous of His Parliament, and of the Servants of God: Yet as He hath declared, that in Scotland He will hearken to their Counsel, and follow their Advice in those things that concern that Kingdom and Kirk; So doth he also declare His firm Resolution to manage the Government of the Kingdom of England by the Advice of His Parliament, consisting of an House of Lords, and of an House of Commons there; and in those things that concern Religion, to prefer the Counsels of the Ministers of the Gospel, to all other counsels whatsoever. And that all the world may see how much he tenders the safety of his people, and how precious their blood is in his sight, and how desirous he is to recover his Crown and Government in England by peaceable means; as he doth esteem the service of those who first engaged in the Covenant, and have since that time faithfully followed the ends thereof, to be Duty to God, and Loyalty to Him; so is he willing in regard of others, who have been involved in these late commotions in England, against Religion and Government, to pass an Act of Oblivion, excepting only some few in that Nation, who have been chief Obstructers of the work of Reformation, and chief Authors of the change of the Government, and of the Murder of his Royal Father. Provided, That these who are to have the benefit of this Act, lay down Arms, and return unto the obedience of their lawful Sovereign. Sect. 5. The Committee of Estates of the Kingdom, and General Assembly of the Kirk of Scotland, having declared so fully in what concerns the Sectaries, and the present Designs, Resolutions, and Actings of their Army, against the Kingdom of Scotland: And the same Committee & Assembly having sufficiently laid open public Dangers & Duties, both upon the right hand & the left; It is not needful for His Majesty to add any thing thereunto; except, That in those things He doth commend and approve th●m, and that He Resolves to live and die with them, and his loyal Subjects, in prosecution of the Ends of the Covenant. Sect. 6. And whereas that prevailing party in England, after all their strange Usurpations, and insolent Actings in that Land; Do not only keep His Majesty from the Government of that Kingdom by force of Arms, but also have now invaded the Kingdom of Scotland, who have deserved better things at their hands, and against whom they have no just quarrel; His Majesty doth therefore desire and expect, That all his good Subjects in England, who are, and resolve to be faithful to God and to their King, according to the Covenant, will lay hold upon such an opportunity, and use their utmost endeavours to promote the Covenant, and all the ends thereof; and to recover and re-establish the Ancient Government of the Kingdom of England, (under which for many Generations, it did flourish in peace and plenty at home, and in Reputation abroad) and Privileges of the Parliament, and Native and Just Liberty of the People. His Majesty desires to assure himself, That there doth remain in these so much confidence of their duty to Religion, their King and Country, and so many sparkles of the ancient English Valour, which shined so eminently in their Noble Ancestors, as will put them on to bestir themselves for the breaking the Yoke of those men's Oppressions from off their Necks. Shall men of Conscience and Honour set Religion, Liberties and Government at so low a rate, as not rather to undergo any hazard, before they be thus deprived of them? Will not all generous men count any Death more tolerables than to live in servitude all their days? And will not Posterity blame those who dare attempt nothing for themselves, and for their Children, in so good a Cause, in such an Exigent? Whereas if they gather themselves, and take courage, putting on a Resolution answerable to so Noble and just an Enterprise, they shall honour God, and gain themselves the Reputation of Pious men, worthy Patriots, and loyal Subjects, and be called The Repairers of the Breach, by the present, and succeeding Generations; and they may certainly promise to themselves a Blessing from God upon so just and honourable undertaking for the Lord, and for his Cause, for their own Liberties, their Native King and country, and the unvaluable good and happiness of their Posterity. Whatever hath formerly been his Majesty's guiltiness before God, and the bad success that these have had who owned his Affairs, whilst he stood in opposition to the Work of God; yet the state of the question being now altered, and His Majesty having obtained Mercy to be on God's side, and to prefer God's Interest before his Own, He hopes, That the Lord will be gracious and countenance his own Cause, in the hands of weak and sinful Instruments, against all Enemies whatsoever. This is all that can be said by His Majesty at present, to those in England and Ireland, at such a distance; and as they shall acquit themselves at this time in the active discharge of their necessary Duties, so shall they be accepted before God, endeared to his Majesty, and their Names had in remembrance throughout the World. Given at Our Court of Dunfirmlin, the sixteenth day of August, 1650. and in the second year of Our Reign. FINIS. The great danger of Covenant-refusing, and Covenant-breaking. 2 Tim. 3.3. — Truce-breakers; or, Covenant-breakers. IN the beginning of the Chapter, the Apostle tells us the condition that the Church of God should be in, in the last days. This know also, that in the last days perilous times shall come. In the second Verse he tells us the reason why these times should be such hard and dangerous times; For men shall be lovers of themselves, covetous, etc. The reason is not drawn from the miseries and calamities of the last times, but from the sins and iniquities of the last times. It is sin and iniquity that makes times truly perilous. Sin and sin only, takes away God's love and favour from a Nation, and makes God turn an enemy to it. Sin causeth God to take away ●●e purity and power of his Ordinances from a Nation. Sin makes all the creatures to be armed against us, and makes our own conscience to fight against us. Sin is the cause of all the causes of perilous times. Sin is the cause of our civil wars, 2 Sam. 12.11. Sin is the cause of our divisions, Jam. 4.1. Sin is the cause why men fall into such dangerous errors, 2 Thess. 2.11. Sin brings such kinds of judgements which no other enemy can bring. Sin brings invisible, spiritual, and eternal judgements. It is sin that makes God give over a Nation to a sense, Rom. 1.24. Sin makes all times dangerous. Let the times be never so prosperous, yet if they be sinful times, they are times truly dangerous. And if they be not sinful, they are not dangerous, though never so miserable. It is sin that makes Afflictions to be the fruits of God's revenging wrath, part of the curse due to sin, and a beginning of Hell. It is sin, and sin only, that imbitters every affliction. Let us for ever look upon sin through these Scripture spectacles. The Apostle in four verses reckons up 19 sins, as the causes of the miseries of the last days. I may truly call these 19 sins, England's Looking-glass, wherein we may see what are the clouds that eclipse God's countenance from shining upon us: the Mountains that lie in the way to hinder the settlement of Church-discipline. Even these 19 sim which are as an Iron whip of 19 strings, with which God is whipping England at this day; which are as 19 Faggots with which God is burning and devouring England. My purpose is not t● speak of all these sins: Only let me propound a Divine project how to make the times happy for soul and body. And that is, To strike at the root of all misery, which is sin and iniquity. To repent for, and from all these 19 sins, which are as the Oil that feedeth, and increaseth the flame that is now consuming of us. For because men are lovers of themselves, Vsque ad contemptum Dei & Reipublicae. Because men drive their own designs not only to the neglect, but contempt of God and the Commonwealth. Because men are covetous, lovers of the world more than lovers of God. Because they are proud in head, heart, looks and apparel. Because they are unthankful, turning the mercies of God into instruments of sin, and making Darts with God's blessing▪ to shoot against God. Because men are unholy and beady, and make many covenants, and keep none. Because they are (as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth) Devils, acting the Devils part in accusing the brethren, and in bearing false witness one against another. Because they have a form of godliness, denying the power thereof, etc. hence it is that these times are so sad and bloody. These are thine enemies, O England, that have brought thee into this desolate condition! if ever God lead us back into the wilderness, it will be because of these sins. And therefore if ever you would have blessed days, you must make it your great business to remove these 19 mountains, and repent of these land-devouring, and soul-destroying abominations. At this time I shall pick out the first, and the tenth sin to speak on. The first is self-love, which is placed in the forefront as the cause of all the rest. Self-love is not only a sin that makes the times perilous, but it is the cause of all those sins that makes the times perilous. For because men are lovers of themselves, therefore they are covetous, proud, unholy, etc. The tenth sin is truce-breaking, and for fear lest the time should prevent me, I will begin with this sin first. The tenth sin than is truce-breakers; or, as Rom. 1.33. Covenant-breakers. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth three things. First such as are foederis nescii, as Beza renders it; or as others, infoederabiles; that is, such as refuse to enter into Covenant. Or secondly, such as are foedifragi, qui pacta non servant, (as Estius hath it) or sine fide, as Ambrose; that is, such as break faith and Covenant. Or thirdly, such as are implacabiles; or as others, sine place; that is, such as are implacable, and haters of peace. According to this threefold sense of the word, I shall gather these three observations. Doct. 1. That to be a Covenant-refuser, is a sin that makes the times perilous. Doct. 2. That to be a Covenant breaker, is a sin that makes the times perilous. Doct. 3. That to be a peace hater, or a truce-hater, is a sin that makes the times perilous. To begin with the first. Doctrine the first. That to be a Covenant-refuser, is a sin that makes the times perilous. To be foederis nescius, or indefoederabilis. For the understanding of this, you must know that there are two sorts of Covenants. There are devilish and hellish Covenants, and there are godly and religious Covenants. First, there are devilish Covenants, such as Acts 23.12. and Isaiah 28.15. such as the holy league (as it was unjustly called) in France against the Hugonites, and that of our Gunpowder Traitors in England. Now to refuse to take such Covenants, is not to make the times perilous, but the taking of them makes the times perilous. Secondly, there are godly Covenants; such as Job 31.1. I have made a Covenant with mine eyes, why then should I think upon a maid? Such as Psal. 119. I have sworn I will perform it, that I will keep thy righteous judgements; such as 2 Chron. 15.14. And such as this is, which you are met to take this day. For you are to swear to such things which you are bound to endeavour after, though you did not swear. Your swearing is not solum vinculum, but novum vinculum, is not the only, but only a new and another bond to tie you to the obedience of the things you swear unto; which are so excellent and so glorious, that if God give those that take it a heart to keep it, it will make these three Kingdoms the glory of the world. And as one of the Reverend Commissioners of Scotland said when it was first taken in a most solemn manner at Westminster, by the Parliament and the Assembly; That if the Pope should have this Covenant written upon a wall over against him sitting in his chair, it would be unto him like the hand-writing to Belshazzar; causing the joints to lose, and his knees to smioe one against another. And I may add, that if it be faithfully and fully kept, it will make all the Devils in Hell to tremble, as fearing lest their Kingdom should not long stand. Now then for a man to be an Anticovenanter, and to be such a Covenant-refuser, it must needs be a sin that makes the times perilous. And the reason is, Reason 1. Because you shall find in Scripture that when any Nation did enter into a religious Covenant, God did exceedingly bless and prosper that Nation after that time; As appears 2 Chron. 15.19. 2 Kings 11.20. And we have a promise for it, Deut. 21.12, 13. That thou shouldest enter into covenant with the Lord thy God, etc. That he may establish thee to day for a people unto himself, and that he may be unto thee a God, etc. And therefore to be a Covenant-refuser, is to make our miseries perpetual. Reason 2. Because as it is the highest act of God's love to man, to vouchsafe to engage himself by Oath and Covenant to be his God, so it is the highest demonstration of man's love to God, to bind himself by Oath and Covenant to be Gods. There is nothing obligeth God more to us, then to see us willing to tie and bind ourselves fast unto his service. And therefore they that in this sense are Anticovenanters, are sons of Belial; that refuse the yoke of the Lord, that say, as Psalm 2.3. Let us break his bands asunder, and cast away his cords from us; such as Oderunt vincula pietatis, which is a soul-destroying, and land-destroying sin: Reason 3. Because that the union of England, Scotland, and Ireland, into one Covenant, is the chief, if not the only preservative of them at this time You find in our English Chroniclers, that England was never destroyed, but when divided within itself. Our civil divisions brought in the Romans, the Saxons, Danes, and Normans. But now the Anticovenanters, he divides the Parliament within itself, and the City within itself, and England against itself; he is as a stone separated from the building, which is of no use to itself, and threatneth the ruin of the building. Jesus Christ is called in Scripture the cornerstone, which is a stone that unites two ends of a building together; Jesus Christ is a stone of union, and therefore they that sow division, and study unjust separation, have little of Jesus Christ in them. When the ten tribes began to divide from the other two tribes, they presently began to war one against another, and to ruin one another. The Anticovenanter he divides, and separates, and disunites; and therefore he makes the times perilous. My chief aim is at the second Doctrine; which is, Doct. 2. That for a Covenant-taker to be a Covenant-breaker, is a sin that makes the times perilous. For the opening of this point, I must distinguish again of Covenants. There are civil, and there are religious Covenants. A civil Covenant, is a Covenant between man and man; and of this the Text is primarily, though not only to be understood. Now for a man to break promise and Covenant with his brother, is a land-stroying, and soul-devouring abomination. We read 2 Sam. 21. that because Saul had broken the Covenant that Joshua made with the Gibeonites, God sent a famine in David's time of three years' continuance: To teach us, that if we falsify our Word and Oath, God will avenge covenant-breaking, though it be forty years after. Famous is that text, Jer. 34.17, 18, 19, 20. Because the Princes and the People broke the covenant which they had made with their servants (though but their servants) God tells them. Because ye have not harkened unto me in proclaiming liberty every one to his brother, etc. Behold, I proclaim liberty for you, saith the Lord to the sword, to the pestilence, and and to the famine: and I will make you to be removed into all the Kingdoms of the Earth; etc. We read also Ezek. 17.18, 19, 20. That God tells Zedekiah because he broke the covenant he had made with the King of Babylon, that therefore he would recompense upon his head the oath that he had despised, and the covenant that he had broken, and would bring him to Babylon, and plead with him there for the trespass which he had trespassed against the Lord. David tells us, Psal. 15.4. that it is a sin that shuts a man out of heaven. The Turkish histories tell us of a covenant of peace made between Amurath the great Turk and Ladislaus King of Hungary, and how the Pope absolved Ladislaus from his oath, and provoked him to renew the war. In which war the Turk being put to the worst, and despairing of victory, pulls out a paper which he had in his bosom wherein the league was written; and said, O thou God of the Christians, if thou be'st a true God, be revenged of those that without cause have broken the league made by calling upon thy name. And the story saith, that after he had spoken these words, he had as it were a new heart and spirit put into him, and his soldiers, and that they obtained a glorious victory over Ladislaus. Thus God avenged the quarrel of man's covenant. The like story we have of Rodolphus Duke of Swevia, who by the Pope's instigation waged war with Henry the fourth Emperor of Germany, to whom he had sworn the contrary. The Pope sent a Crown to him with this Motto, Petra dedit Petro, Petrus diadema Rodolpho; but in the fight it chanced that Rodolphus lost his right hand; and falling sick upon it he called for it, and said, Spectate hanc dextram legitima ●upplicia expendentem, quae fidem sacramento munitam, & Henrico Domino meo datam, vobis urgentibus, praeter aequum & ●us temere violavit. Behold this right ●and with which I subscribed to the Emperor, with which I have violated my ●ath, and therefore I am rightly punished. I will not trouble you in rela●ing the gallant story of Regulus, that those rather to expose himself to a cruel death, then to falsify his oath to the Carthaginians. The sum of all is, if it be such a crying abomination to break covenant between man and man; and if ●uch persons are accounted as the offscouring of men, not worthy to live in a Christian, no not in a heathen Common-weal; If it be a sin that draws down vengeance from heaven, and excludes a man ●rom heaven; much more for a man to ●nter into a covenant with the great Jehovah, and to break such a religious engagement; this must needs be a destroying and soul-damning sin. And of such religious covenants I am now to speak. There are two covenants that God made with man, a covenant of nature, & a covenant of grace. The covenant of nature (or of works) was made with A●am, and all mankind in him. This covenant Adam broke, and God presently had a quarrel against him for breaking of it, Gen. 3.8, 9 And to avenge the quarre● of the covenant, he was thrust out of Paradise; and there was a sword also placed at the East end of the Garden of Eden, to avenge covenant-breaking. And by nature we are all children of wrath, heir● of hell, because of the breach of tha● covenant. And therefore we should never think of original sin, or of th● sinfulness and cursedness of our natural condition, but we should remember what a grievous sin Covenant-breaking is. But after man was fallen, God wa● pleased to strike a new covenant, which i● usually called a covenant of grace, or o● reconciliation; a copy of which you sha● read, Ezek. 16.7 8, 9 This was first propounded to Adam by way of promis● Gen. 3. The Seed of the woman shall bruise the Serpent's head. And then to Abram by way of Covenant, Gen. 17. In thy seed shall all the nations of the world be blessed. And then to Moses by way of Testament, Ex. 33. It is nothing else but the free and gracious tender of Jesus Christ, and all his rich purchases to all the lost and undone sons of Adam, that shall believe in him; or as the phrase is Isai. 56.4. that shall take bold of the covenant. Now you must know that Baptism is a seal of this covenant, and that all that are baptised, do sacramentally at least, engage themselves to walk before God, and to be upright; and God likewise engageth himself to be their God. This covenant is likewise renewed when we come to the Lords Supper, wherein we bind ourselves by a sacramental oath unto thankfulness to God for Christ. Add further, that besides this general covenant of grace whereof the Sacraments are seals, there are particular and personal, and family, & national covenants. Thus Job had his covenant, Job. 20. and David, Psal. 119.106. And when he came to be King, he joined in a covenant with his people to serve the Lord. Thus Asa, Jehoiada, and Josiah, etc. Thus the people of Israel had not only a covenant in circumcision, but renewed a covenant in Horeb, and in Moab; and did often again and again bind themselves to God by vow and covenant. And thus the Churches of the Christians, besides the vow in Baptism, have many personal and national engagements unto God by covenant, which are nothing else but the renovations, and particular applications of that first vow in Baptism. Of this nature is that you are to renew this day, etc. Now give me leave to show you what a sword-procuring and soul-undoing sin, this sin of Covenant-breaking is; and then the reason of it. Famous is that text, Levit. 26.25. And I will send my sword which shall avenge the quarrel of my covenant. The words in Hebrew run thus; I will avenge the avengement. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Latins ulciscar, ultionem; which importeth thus much. That God is at open war and at public defiance with those that break his covenant, he is not only angry with them, but he will be revenged of them. The Lord hath a controversy with all covenant-breakers, Hos. 4 1. or as it is Leu. 26.23. The Lord will walk contrary to them. In the 29 of Deuter. first God takes his people into covenant, and then he tells them of the happy condition they should be in if they did keep the covenant. But if they did break covenant, he tells them, vers. 20, 21, 22, 23, 24, 25. That the Lord will not spare him; but the anger of the Lord and his jealousies shall smoak against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. And the Lord shall separate him, etc. And when the nations shall say, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this anger? Then shall men say, Because they have forsaken the covenant of the Lord God of their Fathers, etc. This was the sin that caused God to send his people of Israel into captivity, and to remove the candlestick from the Asian Churches. It is for this sin that the sword is now devouring Germany Ireland and England, etc. God hath sent his sword to avenge the quarrel of his covenant. The reasons why this sin is a God-provoking sin, are, Reas. 1. Because that to sin against the covenant, is a greater sin than to sin against a Commandment of God, or to sin against a promise, or to sin against an Ordinance of God. First, it is a greater sin than to break a Commandment of God. For the more mercy there is in the thing we sin against, the greater is the sin. Now there is more mercy in a covenant, then in a bare Commandment. The Commandment tells us our duty, but gives no power to do it. But the covenant of grace gives power to do what it requires to be done. And therefore if it be a hell-procuring sin to break the least of God's Commandments, much more to be a Covenant-breaker, Heb. 10.28, 29. Secondly, it is a greater sin than to sin against a promise of God; because a Covenant is a promise joined with an oath, it is a mutual stipulation between God and us. And therefore if it be a great sin to break promise, much more to break covenant. Thirdly, it is a greater sin than to sin against an Ordinance, because the covenant is the root and ground of all the Ordinances It is by virtue of the covenant that we are made partakers of the Ordinances. The word is the book of the covenant, and the Sacraments are the seals of the covenant. And if it be a sin of an high nature to sin against the book of the covenant, and the seals of the covenant much more against the covenant, itself. To break covenant is a fundamental sin, it raseth the very foundation of Christianity, because the Covenant is the foundation of all the privileges and prerogatives, & hopes of the Saints of God. And therefore we read, Ephes. 2.12. that a stranger from the covenant is one without hope. All hope of heaven is cut off where the Covenant is willingly broken. To break covenant is an universal sin, it includes all other sins. By virtue of the Covenant we tie ourselves to the obedience of God's Commandments, we give up ourselves to the guidance of Jesus Christ, we take him for our Lord and King. All the promises of this life and that that is to come, are contained within the Covenant. The Ordinances are fruits of the Covenant. And therefore they that forsake the Covenant, commit many sins in one, and bring not only many, but all curses upon their heads. The sum of the first Argument is, If the Lord will avenge the quarrel of his commandment, if God was avenged upon the stick-gatherer for breaking the Sabbath, much more will he be avenged upon a covenant breaker. If God will avenge the quarrel of a promise, if the quarrel of an Ordinance: if they that reject the Ordidinances shall be punished; Of how much severer punishment shall they be thought worthy, that trample under their feet the blood of the Covenant? If God was avenged of those that abused the Ark of the Covenant, much more will he punish those that abuse the Angel of the Covenant. The second Reason why covenant-breaking is such a Land-stro●ing sin is, because it is a solemn and serious thing to enter into covenant with God; a matter of such great weight & importance, that it is impossible but God should be exceedingly provoked with those that slight it and disrespect it. The Vow in Baptism is the first, the most general and the solemnest vow that ever any Christian took, saith Chrysostom; wherein he doth not only promise, but engage himself by covenant in the sight of God and his holy Angels to be the servant of Jesus Christ, and therefore God will not hold him guiltless that breaks this Vow. The solemnity and weightiness of covenant-taking consisteth in three things. 1. Because it is made with the glorious Majesty of Heaven and Earth, who will not be trifled and baffled withal. And therefore what Jehoshaphat said to his Judges, 2 Chron. 18.6. Take heed what you do, for ye judge not for men, but for the Lord, who is with you in judgements; wherefore now let the fear of the Lord be upon you, etc. The like I may say to every one that enters into covenant this day. Take heed what you do, for it is the Lords covenant, and there is no iniquity with the Lord, wherefore now let the fear of the Lord be upon you. For our God is a holy God, he is a jealous God, he will not forgive your transgressions, nor your sins, as Joshua saith, Josh. 24.19. 2. Because the articles of the Covenant are weighty and of great importance. In the Covenant of grace God engageth himself to give Christ, and with him, all temporal, spiritual, and eternal blessings, and we engage ourselves to be his faithful servants all our days. In this Covenant we oblige ourselves to do great matters that nearly concern the glory of God, the good of our own souls, and the happiness of three Kingdoms. And in such holy and heavenly things which so nearly concern our everlasting estate, to dally and trifle must needs incense the anger of the great Jehovah. 3. The manner used both by Jews, Heathen, and Christians, in entering into Covenant, doth clearly set out the weightiness of it, and what a horrible sin it is to break it. The custom amongst the Jews will appear by divers texts of Scripture: Jer. 34.18. it is said, And I will give the men that have transgressed my covenant which they had made before me, when they cut the Calf in twain, and passed between the parts thereof. The words they used when they passed between the parts where, So God divide me, if I keep not covenant. Neh. 5.12. Nehemiah took an oath of the Priests, and shook his lap and said, So God shake out every man from his house, and from his labour, that performeth not this promise, even thus be he shaken out and emptied. And all the Congregation said, Amen. In the 15. of Genesis Abraham divided the Heifer, and she-Goat, and a Ram, etc. And when the Sun was down a smoking furnace and burning lamp passed between these pieces. This did represent God's presence, saith Clemens Alexandrinus, and it was as if God should say: Behold, this day I enter into covenant with thee, and if thou keepest covenant, I will be as a burning lamp to illighten and to comfort thee: But if thou breakest covenant, I will be like a smoking furnace to consume thee. Thus also Exod. 24.6. Moses makes a covenant with Israel, and offers sacrifices, & takes the blood of the sacrifice and divides it, and half of it he sprinkles upon the Altar, (which represented God's part) and the other half he sprinkled upon the people, as if he should say, As this blood is divided, so will God divide you if you break covenant. This was the custom amongst the Jews. Amongst the Romans, Caesa firmabant foedera porca. And when it was divided, the Feciales gave one half to one party, & the other half to the other, and said, So God divide you asunder if you break this covenant, and let God do this, so much the more by how much he is the more able. Hinc foedus à foedo animali (scilicet porco) diviso. Sometimes they make covenants by taking a stone in their hands and saying, If I make this covenant seriously & faithfully then let the great jupiter bless me. If not, so let me be cast away from the face of the gods as I cast away this stone This was called Jurare per Jovem lapidem. All these things are not empty notions, and metaphorical shadows, but real and substantial practices, signifying unto us, That God will, and must (for it stands with his honour to do it) divide and break them in pieces that break covenant with him. This day you are to take a Covenant by the lifting up of your hands unto the most high God, which is a most emphatical ceremony, whereby we do as it were call God to be a witness and a judge of what we do, and a rewarder or a revenger, according as we keep or break the Covenant. If we keep it, the lifting up of our hands will be as an Evening sacrifice; if we break it, the lifting up of our hands will be as the lifting up of the hands of a Malefactor at the Bar, and procure woe and misery and wring of hands at the great day of appearing. The third reason why God will be avenged of those that are Covenant-breakers, is, because that a Covenant is the greatest obligation, and the most forcible chain that can be invented to tie us to obedience and service. God may justly challenge obedience without covenanting by virtue of creation, preservation, and redemption; he hath made us, and when lost, he hath purchased us with his blood. But being willing more abundantly to manifest his love, and that we might be the more fastened to him, he hath tied himself to us, and us to him by the strong bond of a Covenant; as if God should say, Oh ye sons of men, I see you are rebellious, and sons of Belial, and therefore if it be possible, I will make you sure. I will engage you unto me, not only by creation, preservation & redemption, but also by the right of covenant and association. I will make you mine by promise & oath. And surely he that will break these bonds, is as bad as the man possessed with the Devil in the Gospel, whom no chains could keep fast. When we enter into covenant with God, we take the oath of Supremacy, and swear unto him that he shall be our chief Lord and Governor, & that we will admit no foreign power or jurisdiction, but that God shall be all in all. We likewise take the oath of Allegiance to be his servants and vassals, and that he shall be our Supreme in spirituals & temporals. Now for a Christian that believes there is a God, to break both these oaths of allegiance and supremacy, it is cursed treason against the God of heaven, which surely God will be avenged of. Amongst the Romans, when any Soldier was pressed, he took an oath to serve the Captain faithfully, and not to forsake him, and he was called Miles per sacramentum. Sometimes one took an oath for all the rest, and the others only said, The same oath that A. B. took, the same do I. And these were called Milites per conjurationem, or milites evocati. And when any soldier forsook his Captain, he had Martial law executed upon him. Thus it is with every Christian: He is a profess;ed soldier of Christ, he hath taken press-mony, he hath sworn and taken the Sacrament upon it to become the Lords, he is miles per sacramentum, & miles per conjurationem. And if he forsake his Captain and break covenant, the great Lord of Hosts will be avenged of him, as it is written, Jer. 11.3. Cursed be the main that obeyeth not the words of this covenant. To break covenant is a sin of perjury, which is a sin of high nature; and if for oaths the land mourneth, much more for breach of oaths. To break covenant is a sin of spiritual adultery; for by covenanting with God we do as it were join ourselves in marriage to God, as the Hebrew word signifieth, Jer. 50.5. Now to break the marriage knot is a sin for which God may justly give a Bill of divorce to a Nation. To break covenant is a sin of injustice; for by our covenant we do enter as it were into bond to God & engage ourselves as a creditor to his debtor. Now the sin of injustice is a land destroying sin. The fourth Reason why God must needs be avenged of those that are covenant-breakers, is, because it is an act of the highest Sacrilege that can be committed. For by virtue of the Covenant the Lord lays claim to us as his peculiar inheritance, Ezek. 16.8. I swore unto thee, and entered into covenant with thee, and thou becamest mine. Jer. 31.33. I will be their God and they shall be my people. It is worthy observation, that in the Covenant there is a double surrender, one on God's part, another on our part. God Almighty makes a surrender of himself, and of his Son, and of the Holy Ghost. Behold, saith God, I am wholly thy God; all my power, and mercy, and goodness, etc. is all thine, my Son is thine, and all his rich purchases. My spirit is thine and all his graces. This is God's surrender. On our parts, when we take hold of the Covenant, we make a delivery of our bodies and souls into the hands of God, we choose him to be our Lord and Governor, we resign up ourselves into his hands. Lord we are thine at thy disposing; we alienate ourselves from ourselves, and make a deed of gift of ourselves, and give thee the lock and key of head, heart, and affections, etc. This is the nature of every religious Covenant, but especially of the Covenant of grace. But now for a Christian to call in as it were his surrender, to disclaim his resignation, to steal away himself from God and to lay claim to himself after his alienation; to fulfil his own lusts, to walk after his own ways, to do what he lists, and not what he hath Covenanted to do, and so to rob God of what is his, this is the highest degree of Sacrilege, which God will never suffer to go unpunished. And surely if the stick-gatherer, that did but alienate a little of God's time; and Ananias and Sapphira, that withheld but some part of his estate: and if Belshazzer for abusing the consecrated vessels of the Temple were so grievously punished; how much more will God punish those that alienate themselves from the service of that God whom they have sworn to be obedient? It is observed by a learned Author, of three famous Commanders of the Romans, that they never prospered after they had defiled and rob the Temple of Jerusalem. First, Pompey the great, he went into the Sanctum Sanctorum, a place never before entered by any but the High Priest, and the Lord blasted him in all his proceed after that time. illi qui terram non habuit ante ad victoriam, de esset illi terra at sepulturam: That he that before that time wanted earth to overcome, had not at last earth enough to bury him withal. The next was Crassus, who took away 10000 talents of gold from the Temple, and afterwards died, by having gold poured down his throat. The third was Cassius, who afterwards killed himself. If then God did thus avenge himself of those that polluted his consecrated Temple; much more will he not leave them unpunished that are the living temples of the Holy Ghost, consecrated to God by a Covenant, and afterwards proving sacrilegious, robbing God of that worship and service which they have sworn to give him. The fifth reason why this sin makes the time perilous is, because covenant-breakers are reckoned amongst the number of those that have the mark of reprobation upon them. I do not say that they are all Reprobates; yet I say that the Apostle makes it to be one of those sins which are committed by those that are given up to a reprobate mind, Rom. 1.28.31. The words are spoken of the Heathen, and are to be understood of Covenants made between man and man. But then the Argument will hold à fortiori. If it be the brand of a reprobate to break covenant with man, much more a covenant made with the great Jehovah by the lifting up of our hands to Heaven. The last reason is, because it is a sin against such infinite mercy, such bowels of Gods unexpressible mercy. It is said, Jer. 31.22. Which covenant they broke, although I was a Husband to them. That is, although I had chosen them for my Spouse, and married myself unto them with an everlasting Covenant of mercy, and entailed heaven unto them, yet they have broken my Covenant. This was a great provocation. Thus Ezek. 16 4, 5, When thou wast in thy blood and no eye pitied thee to have compassion upon thee, I said unto thee when thou wert in thy blood, Live; yea, I said unto thee Live. It is twice repeated. As if God should say, Mark it O Israel, when no eye regarded thee, than I said unto thee, Live. Behold, saith God, ver. 8. thy time was the time of Love. Behold and wonder at it, and I spread my skirt over thee, and covered thy nakedness: yea, I swore unto thee, and entered into covenant with thee, saith the Lord, and thou becamest. mine. And yet for all this thou hast sinned grievously against me. Woe woe unto thee, saith the Lord God, Ezek. 16.23. There is fivefold mercy in the covenant, (especially in the covenant of grace) that makes the sin of covenant-breaking to be so odious. 1. It is a mercy that the great God will vouchsafe to enter into covenant with dust & ashes. As David saith in another case, is it a sleight matter to be the son in law of a King? so may I say, is it a sleight matter for the Lord of heaven & earth to condescend so far as to covenant with his poor creatures, & thereby to become their debtors, & to make them as it were his equals? When Jonathan and David entered into a Covenant of friendship, though one was a King's Son, the other a poor Shepherd, yet there was then a kind of equality between them. But this must be understood warily, according to the the text, 2 Cor. 2 9 Blessed be God who hath called us into the fellowship of his Son Jesus Christ our Lord. He is still our Lord, though in fellowship with us. It is a Covenant of infinite condescension on God's part, whereby he enters into a league of friendship to with his people. 2. The mercy is the greater, because this covenant was made after the fall of Adam; after we had broken the first covenant. That the Lord should try us the second time, is not only an act of infinite goodness of God, but of infinite mercy. There is a difference between the goodness and the mercy of God. Goodness may be showed to those that are not in misery: but mercy supposeth misery, and this was our condition after the breach of the first covenant. 3. That God should make this covenant with Man, and not with Devils. 4. This sets out the mercy of the covenant, because it contains such rare and glorious benefits, and therefore it is called a covenant of life and peace, Mal. 2.5. an everlasting, covenant even the sure mercies of David, Esa. 54.3. It is compared to the waters of Noah, Esa. 54.6. Famous are those two Texts, Exodus 19.5, 6. Jer. 32.40, 41. Texts that hold forth strong consolation. By virtue of the covenant, Heaven is not only made possible, but certain to all believers, and certain by way of oath. It is by virtue of the covenant that we call God Father, and may lay claim to all the power, wisdom, goodness and mercy, etc. that is in God. As Jehoshaphat told the King of Israel, to whom he was joined in covenant, I am as thou art, my people as thy people, my horses as thy horses: So doth God say to all that are in covenant with him; My power is thine, my goodness is thine, etc. By vettue of this covenant, whatsoever thou wantest God cannot deny it thee, if it be good for thee. Say unto God, Lord, thou hast sworn to take away my heart of stone, end to give me a heart of flesh. Thou hast sworn to write thy law in my heart, thou hast sworn to circumcise my heart, thou hast sworn to gave me Christ to be my King, Priest, and Prophet, etc. And God cannot but be a covenant-keeper. By virtue of this covenant, God cannot but accept of a poor penitent sinner laying hold upon Christ for pardon, 2 Chron. 7.14. Jer. 3.14. Promissa haec tua sunt, Domine; & quis falli timet cum promittit ipsa veritas? In a word, we may challenge pardon, and heaven by our Covenant; 1 Joh. 1.9. God is not only merciful, but just to forgive us. We may challenge Heaven through Christ out of justice. 5. Add lastly, that the conditions of the Covenant on our parts should be upon such easy terms, therefore it is called a covenant of Freegrace. All that God requires of us, is to take hold of this Covenant; Isa 56 to receive this gift of righteousness, Rom 5. to take all Christ as he is tendered in the Covenant. And that which is the greatest consolation of all, God hath promised in his Covenant to do our part for us, Jer. 31.33, 34. Therefore it is called a Testament rather than a Covenant. (In the new Testament the wore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is always used by the Apostle, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Heaven is conveyed unto the Elect by way of Legacy; It is part of God's Testament to write his Law in our hearts, and to cause us to walk in his ways, etc. Put these things together. Seeing there is such infinite mercy in the Covenant. A mercy for God to enter into covenant with us, to do it with us and not the Angels, with us fallen, with us upon such easy terms; and to make such a Covenant, that contains so many, and not only so, but all blessings here and hereafter in the womb of it; it must needs be a land-destroying, and soul-destroying sin to a Covenant-breaker. The use and application of this doctrine is . Use 1. Of information. If it be such a Land-devouring sin to be a Covenant-breaker, let us from hence learn the true cause of all the miseries that have happened unto England in these late years. The womb out of which all our calamities are come. England hath broken Covenant with God, and now God is breaking England in pieces, even as a Potter breaks a vessel in pieces. God hath sent his sword to avenge the quarrel of his Covenant. As Christ whipped the buyers and sellers out of the Temple, with whips made of the cords which they brought to tie their oxen and, sheep withal. A Covenant is a cord to tie us to God, and now God hath made an iron whip of these cords which we have broken asunder to whip us withal. We are a Nation in Covenant with God, we have the books of the covenant, the Old and New Testament; we have the seals of the covenant, Baptism and the Lords Supper. We have the Messengers of the covenant, the Ministers of the Gospel. We have the Angels of the covenant, the Lord Jesus Christ fully and clearly set out before us in the Ministry of the word. But alas, are not these blessings amongst us, as the Ark was amongst the Philistines rather as prisoners then as privileges; rather in testimonium & ruinam quam in salutem, rather for our ruin then for our happiness? May it not be said of us, as Reverend Moulin said of the French Protestants; While they burned us (saith he) for reading the Scriptures, we burned with zeal to be reading of them: now with our liberty is bred also negligence and disesteem of God's word? So is it with us. While we were under the Tyranny of the Bishops, oh how sweet was a Fastingday! how beautiful were the feet of them that brought the Gospel of peace unto you? How dear and precious were God's people one to another, etc. But now how are our Fasting-days slighted and vilified? how are the people of God divided one from another, railing upon (instead of loving) one another? And is not the godly Ministry as much persecuted by the tongues of some that would be accounted godly, as heretofore by the Bishop's hand? Is not the Holy Bible by some rather wrested then read? wrested I say by ignorant and unstable souls, to their own destruction. And us for the seals of the covenant. 1. For the Lords Supper; H●w often have we spilt the blood of Christ by our unworthy approaches to his Table? and hence it is that he is now spilling our blood. How hard a matter is it to obtain power to keep the blood of Christ from being profaned by ignorant and scandalous Communicants? and can we think that God will be easily entreated to sheathe up his bloody sword, and to cease shedding our blood? 2. For the Sacrament of Baptism; how cruel are men grown to their little infants, by keeping of them from the seal of entrance into the Kingdom of heaven, and making their children (their own children) to be just in the same condition with the children of Turks and Infidels? I remember at the beginning of these Wars, there was a great fear fell upon godly people about their little children, and all their care was for the preservation, and their safety; and for the continuance of the Gospel to them etc. But now our little children are likely to be in a worse condition than ever. And all this is come upon us as a just punishment of our Baptismal covenant-breaking. And as for Jesus Christ who is the Angel of the covenant: are there not some amongst us that un-god Jesus Christ? and is it not fit and equal that God should un-church us, and un-people us? are there not thousands that have sworn to be Christ's servants, and yet are in their lives the Vassals of sin and satan? and shall not God be avenged of such a nation as this? these things considered, is no wonder our miseries are so great, but the wonder is, that they are no greater. The 2d. use, is an use of examination. Days of humiliation ought to be days of self-examination. Let us therefore upon such a day as this, examine whether we be not amongst the number of those that make the times perilous, whether we be not covenant-breakers? Here I will speak of three Covenants: 1. Of the covenant we made with God in our Baptism. 2. Of the covenant we have made with God in our distresses. Thirdly, and especially of this covenant you are to renew this day. First, of the covenant which we made in Baptism, and renew every time we come to the Lords Supper, and upon our solemn days of fasting. There are none here, but I may say of them, The vows of God are upon you. You are servi nati, empti, jurati,; you are the born, bought, and sworn servants of God, you have made a surrender of yourselves unto God and Christ. The question I put to you is this: how often have you broke covenant with God? it is said, Isa. 33.14. The sinners of Zion are afraid: who shall dwell with everlasting torments? who shall dwell with devouring fire etc. When God comes to a Church-sinner, to a sinner under the Old Testament, much more to a Christian sinner; a sinner under the new Testament: and layeth to his charge his often covenant-breaking fear fullness shall possess him, and he will cry out, oh! woe is me, who can dwell with everlasting burn? our God is a consuming fire, and we are as stubble before him. Who can stunned before his indignation? (Nah. 1.6.) who can abide in the fierceness of his anger? when his fury is poured forth like fire, and the rocks are thrown down before him. Who can stand? of all sorts of creatures, a sinful Christian shall never be able to stand before the Lord, when he comes to visit the world for their sins. For when a Christian sins against God, he sins not only against the commandment, but against the covenant. And in every sin he is a commandement-breaker and a covenant-breaker. And therefore whereas the Apostle saith, Tribulation and anguish upon every soul that sinneth, but first upon the Jew, etc. I may add; First upon the christian, then upon the Jew, and then upon the Grecian; because the Covenant made with the Christian is called a better covenant; and therefore his sins hath a higher aggravation in them. There is a notable passage in Austin, in which he brings the devil thus pleading with God against a wicked christian at the day of judgement. Aequissime judex, judica quod aequum est, judica meum esse qui tuus esse noluit post renunciationem; quid invasit pannos meos? Quid apud eum lascivia, incontinentia, etc. quibus ipse renunciaverit? Quid intemperantia, quid gula, quid fastus, quid caetera mea? Haec omnia mea post renunciationem invasit. Meus esse voluit, mea concupivit; Judica, aequissime judex, quoniam quam tu non dedignatus es tanto pretio liberare, ipse mihi postmodum voluit obligare. That is, Oh thou righteous Judge, give right judgement! Judge him to be mine, who refused to be thine even after he had renounced me in his Baptism; What had he to do to wear my Livery? What had he to do with gluttony, drunkenness, pride, wantonness, incontinency; and the rest of my ware? All these things he hath practised since he recounced the Devil and all his works. Mine he is, judge righteous judgement; For he whom thou hast not disdained to die for, hath obliged himself to me by his sins, etc. Now what can God say to this charge of the Devils, but, take him Devil, seeing he would be thine, take him, torment him with everlasting torments? Cyprian brings in the Devil thus speaking to Christ at the great day of judgement, Ego pro istis quos mecum vides nec alapas accepi, nec flagella sustinui, nec crucem pertuli, nec sanguinem fudi, sed nec regnum coeleste illis promitto, nec ad paradisum evoco & tamen se mihi suaque omnia consecrarunt. I have not said (saith the Devil) been whipped and scourged, and crucified, neither have I shed my blood for these whom thou seest with me. I do not promise them a kingdom of Heaven, etc. And yet these men have wholly consecrated themselves to me & my service. Indeed if the Devil could make such gainful covenants with us, and bestow such glorious mercies upon us as are contained within the covenant, our serving of Satan and sin might have some excuse. But when as his covenant is a covenant bondage, death, hell, and damnation: and God's covenant is a covenant of liberty, grace, and eternal happiness, it must needs be a sin inexcusable, to be willing and wilfully such a covenant-breaker. 2. Let us examine concerning the vows which we have made to God in our distresses: in our personal distresses, and our National distresses. Are we not like the children of Israel of whom it is said, Psal. 78 34. When he slew them, than they sought him, and they returned and enquired early after God, etc. Nevertheless they did but flatter him with their mouth, etc. For their heart was not right with him, neither were they steadfast in his covenant? Are we not like unto little children, that while they are whipping will promise any thing, but when the whipping is over will perform nothing? Or like unto Iron that is very soft and malleable while it is in the fire, but when it is taken out of the fire, returns presently to his former hardness? This was jacob's fault: He made a vow when he was in distress Gen. 28.22. But he forgot his Covenant, and God was angry with him, and chastised him in his Daughter Dinah, Gen. 34.5. & in his two sons Simeon and Levi. And at last God himself was fain to call to him from heaven to keep covenant. And after that time God blessed Jacob exceedingly, Gen. 35.9, 10, 11, 12. We read of David, Psal. 56.13, 14, 15. that he professeth of himself, that he would go into God's house, and pay the vows which his lips had uttered, and his mouth had spoken when he was in trouble. But how few are there that imitate David in this thing? Thirdly, Let us examine ourselves concerning ihis solemn League and Covenant which we are to renew this day. And here I demand an answer to this question. Q. Are we not covenant-breakers? do we not make the times perilous by our falsifying of our oath and covenant with God? In our Covenant we swear to six things. 1. That we will endeavour to be humbled for our sins and for the sins of the kingdom. But where shall we find a mourner in England for his own abominations that are committed in the midst of us? it is easy to find a censurer of the sins of the Land, but hard to find a true mourner for the sins of the land. 2. We swear that we will endeavour to go before one another in the example of a real reformation. But who makes conscience of this part of the Oath? What sin hast thou left, or in what one thing hast thou been reform since thou tookest this Covenant? We read, Ezra. 10.7. That they entered into covenant, to put away their wives and their children by them: which was a very difficult and hard duty and yet did they it. But what bosom sin, what beloved sin, as dear to thee as thy dear wife and children, hast thou left for God's sake since thou tookest this Oath? I read Nehem. 5.13. that the people took an Oath to make restitution, which was a costly duty, and yet they performed it, saith the Text. But alas! where is the man that hath made restitution of his ill gotten goods since he took this Covenant? I read 2 Chron. 15.16. that King Asa deposed his Mother Maachah, her, even her, from being Queen, after he had entered into Covenant: and that the people, 2 Kin. 11.18. after they had sworn a covenant, broke in pieces all the Altars of Baal thoroughly. But where is this thorough Reformation, this thorough amendment of life? Indeed here is much talk of a Reformation, but little practice of a Reformation. We say we fight for a Reformation; but I fear lest in a little time we should fight away our Reformation: or if not fight it away, yet we should dispute it away. For now all our religion is turned into Vtrum's, into Questions, insomuch as that there are some that call all religion into question, and in a little while will lose all religion in the crowd of questions. Inter disputandum veritas, & religio amittitur. There was a time not many years ago, when God did bless our Ministry in the City, to the conversion of many people unto God; but now there are many that study more to gain parties to themselves, then to gain souls to God. The great work of conversion is little thought on. And never so few (if any at all) converted as in these days wherein we talk so much of Reformation. And is this to keep Covenant with God? 3. We swear to endeavour to amend the lives, and reform not only ourselves, but also those that are under our charge. But where is this Family-reformation? indeed I read of Jacob, that when he went to perform his vow and covenant, he first reform his family, Gen. 35.3 And that Joshua resolved (and performed it) for himself and his family to serve the Lord. And so did Josiah, 2 Chron. 34. And ●h that I could add, And so do we! but the wickednesses committed in our families, proclaim the contrary to all the world. What Noblemen, what Alderman's, what Merchants family is more reform since the Covenant, th●n before? we speak and contend much for a Church-reformation; but how can there be a Church-reformation, unless there be a Family-reformation? What though the Church-worship be pure, yet if the worshippers be impure, God will not accept of the worship? And if families be not reform, how will your worshippers be pure. 4. We swear to endeavour to bring the Churches of God in the three Kingdoms, to the nearest conjunction and uniformity in Religion, confession of Faith, form of Church-government, Directory for worship and catechising, etc. But are there not some that writ against an Uniformity in religion, and call it an Idol? Are there not many that walk professedly contrary to this clause of the covenant? There are three Texts of Scripture that people keep the quite contrary way. The first is Mat. 6.34, 31, 25. Take no thought what you shall eat, etc. take no thought for to morrow And most people take thought for nothing else. The second text is Mat. 6.33. Seek ye first the kingdom of God and his righteousness, etc. And most people seek this last of all. The third text is, Joh. 6.27. Labour not for the meat that perisheth, but for the meat that endureth for ever, etc. And most people labour not for the meat that endureth for ever, but for the meat that perisheth. As these three texts are kept, so do many people keep this part of the Oath; for there were never more divisions and differences in the Church, never more difformity, and pleading against uniformity, than now there is. 5. We swear to endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, etc. And yet notwithstanding there are some that have taken this Oath, that contend earnestly for a Toleration of all Religions. 6. We swear against a detestable indifferency and Neutrality in this cause which so much concerneth the glory of God, etc. And yet how many are there amongst us that are like unto Gallio, that care not what becomes of the cause of God, so they may have peace and quiet? That will not be the backwardest of all, and yet will be sure not to be too forward, for fear lest if the times turn, they should be noted amongst the chief of the Faction? That are very indifferent which side prevail, so they may have their trading again? That say as the Politician, that they would be careful not to come to near the heels of Religion, lest it should dash out its brains: And as the King of Arragon told Beza, that he would wade no further into the sea of Religion than he could safely return to shore? In all these six particulars let us seriously search and try our hearts, whether we be not amongst the number of those that make the times perilous. The third use is for Humiliation. Let the consideration of our Covenant-breaking, be a heart-breaking consideration to every one of us this day. Let this be a mighty and powerful Argument to bumble us upon this day of humiliation. There are five considerations that are exceedingly soul-humbling, if God bless them unto us. 1. The consideration of the many commandments of God that we have often & often broken 2. The consideration of the breaking of Jesus Christ for our sins, how he was rend and torn for our iniquities. 3. The consideration of the breaking of the bread, and the pouring out of the wine in the Sacrament, which is a heart-breaking motive and help. 4. The broken condition that the Kingdom of England, Scotland and Ireland, and that Germany is in at this time. 5. The many Vows and Covenants that we have broken; our Sacrament-covenants, our Fasting-covenants, our Sick bed-Covenants. And especially the consideration of our often breaking of our Nationall-covenant which you come this day to renew. This is a sin in Folio, a sin of a high nature: and if ever God awaken conscience in this life, a sin that will lie like a heavy Incuba upon it. A greater sin than a sin against a Commandment, or against an Ordinance. A sin not only of disobedience, but of perjury. A sin of injustice, of spiritual Adultery. A sin of Sacrilege, A sin of great unkindness. A sin that makes us not only disobedient, but dishonest. For we account him a dishonest man that keeps not his word. A sin that not only every good Christian, but every good Heathen doth abhor. A sin, that not only brings Damnation upon us, but casteth such into horrible disgrace and reproach upon God, that it cannot stand with Gods honour not to be avenged of a Covenant-breaker. Tertullian saith, that when a Christian forsakes his Covenant, and the colours of Christ, and turns to serve as the Devil's soldier, he puts an unspeakable discredit upon God and Christ. For it is as much as if he should say; I like the service of the Devil better than the service of God. And it is just as if a soldier that hath waged war under a Captain, and afterwards forsaking him turns to another, and after that leaves this other Captain and returns to his former Captain. This is to prefer the first Captain before the second. This makes God complain, Jer. 24. What iniquity have your Fathers found in me that they are gone far from me, etc. And in the 11 ver. Hath any Nation changed their God, which are yet no Gods? but my people have changed their glory for that which doth not profit. Basill brings in the Devil insulting over Christ, and saying, I never created nor redeemed these men, and yet they have obeyed me, contemned thee, O Christ, even after they have Covenanted to be thine And then he adds Equidem ego istam futuram adversus Christum gloriationem hostis insolentem gravius longe esse statuo quam Geheimae supplicia. That is, I esteem this insulting of the Devil over Jesus Christ at the great day, to be more grievous to a true Saint, than all the torments of hell. A saying worthy to be written in letters of gold. Seeing then that covenant-breaking is so great an abomination, the Lord give us hearts to be humbled for this great abomination this day. And this will be a notable preparation to sit you to the renewing of your Covenant. For we read that Nehemiah first called his people to fast, before he drew them into a Covenant. According to which pattern you are here met to pray, and humble your souls for your former covenant-breaking; and then to bind yourselves anew unto the Lord our God. As wax when it is melted will receive the impression of a seal, which it will not do before: so will your hearts, when melted into godly sorrow for our sins, receive the seal of God abidingly upon them, which they will not do when hardened in sin. Is every man that sins against the covenant to be accounted a covenant-breaker, and a perjured sacrilegious person? By no means. For as every failing of a Wife doth not break a Covenant between her and her Husband; but she is to be accounted a Wife till she by committing adultery break the Covenant. So every miscarriage against the covenant of grace, or against this National-covenant, doth not denominate us in a Gospell-account covenant-breakers. But then God accounts us according to his Gospel to break Covenant, when we do not only sin, but commit sin against the Covenant, when we do not only sin out of weakness, but out of wickedness; when we do not only fail, but fall into sin; when we forsake and renounce the Covenant, when we deal treacherously in the Covenant, and enter into League and covenant with those sins which we have sworn against. When we walk into Anti-covenant paths, and willingly do contrary to what we swear: then are we perjured and unjust, and sacrilegious, and guilty of all these things formerly mentioned. The fourth Use presents unto you a Divine, and therefore a sure project to make the times happy. And that is, Let all Covenant-takers labour to be covenant-keepers. It hath pleased God to put it in your hearts to renew your Covenant. The same God enable you to keep Covenant It is said, 2 Chron. 34 31, 32. The King made a covenant before the Lord, etc. And he caused all that were present in Jerusalem and Benjamin to stand to it. And 2 Kings 23.3. The King stood by a pillar and made a covenant before the Lord, etc. and all the people stood to the covenant. This is your duty, not only to take the covenant, but to stand to the covenant; and to stand to it, maugre all opposition to the contrary. According as we read, 2 Chron. 15.12, 13. And they entered into covenant to seek the Lord God of their fathers, etc. That whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, whether man or woman. For it is not the taking, but the keeping of the Covenant that will make you happy. God is styled, A God keeping covenant, Deut. 9.4. Neh. 1.5. O that this might be the honour of this City! That we may say of it, London is a City keeping covenant with God. Great and many are the blessings entailed upon Covenant-keepers. Exod, 19.5, 6. Now therefore if you will obey my voice indeed, and keep my covenant, than you shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a Kingdom of Priests, & an holy Nation, etc. Psal. 25.10. All the paths of the Lord, are mercy and truth unto such as keep his covenant, etc. Psal. 15.4. There are three Covenants I shall persuade you in an especial manner to stand to. 1. The covenant you made with God in Baptism. A Christian (saith Chrysostom) should never step out of doors, or lie down in his bed, or go into his closet, but he should remember that word Abrenuncio; that is, He should remember the time when he did renounce the Devil and all his works. Oh let us not forget that which we ought always to remember! Let us remember to keep that Covenant, as ever we desire God should remember us in mercy at the great day. 2. The covenants which we make unto God in our afflictions. Famous is that passage of Pliny in one of his Epistles to one that desired rules from him how to order his life aright. I will (saith he) give you one rule which shall be instead of a thousand; tales esse perseveremus sani, quales nos futuros esse profitemur infirmi. That we should persevere to be such when we are well, as we promise to be when we are sick. A sentence never to be forgotten. The Lord help us to live accordingly. 3. The covenant which you are to take this day. The happiness or misery of England doth much depend upon the keeping or breaking of this Covenant. If England keep it, England by keeping covenant shall stand sure, according to that text, Ezek. 7.14. If England break it, God will break England in pieces. If England slight it, God will sleight England. If England forsake it, God will forsake England. And this shall be written upon the Tomb of perishing England: Here lieth a Nation that hath broken the covenant of their God. Remember what you have heard this day. That it is the brand of a Reprobate to be a Covenant-breaker, etc. It is the part of a Fool to vow, and not to pay his vows. And God hath no delight in the sacrifice of fools. Better not vow, then to vow and not to pay, Eccl. 5.4, 5. It is such an high profanation of God's Name, as that God cannot hold a Covenant-breaker guiltless. It is perjury, injustice, spiritual adultery, sacrilege, etc. And the very lifting up of our hands this day (if you do not set heart and hand on work to keep covenant) will be sufficient witness against you at the great day. We read, Gen. 31.44, 45, 46, 48, 49, 52, 53. That Jacob and Laban entered into a covenant, and ●ook a heap of stones, and made them a witness, and said, This heap is a witness, etc. And they called the name of the place Mizpah: The Lord watch between me and thee, etc. The God of Abraham judge betwixt us, etc. Such as your condition this day. You enter into Covenant to become the Lords, and to be valiant for his truth, and against his enemies. And the very stones of this Church shall be witness against you, if you break covenant. The name of this place may be called Mizpah. The Lord will watch over you for good, if you keep it, and for evil, if you break it. And all the curses contained in the book of the Covenant shall light upon a willing covenant-breaker. The Lord fasten these meditations and soul-awaking considerations upon your hearts. The Lord give you grace to keep close to the Covenant; and in keeping of it to keep God and a good conscience, which are both lost by covenant-breaking. There are 4. things which I shall persuade you unto in pursuance of your Covenant. 1. To be humbled for your own sins, and for the sins of the K●ngdome; and more especially, Because we have not as we ought valued the inestimable benefit of the Gospel, that we have not laboured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of other sins and transgressions so much abounding amongst us. Gospel-sins are greater than legal sins, and will bring Gospel-curses, which are greater than legall-curses. And therefore let us be humbled according to our Covenant for all our Gospel abominations. 2. You must be ambitious to go before one another in an example of real reformation. You must swear vainly no more, be drunk no more, break the Sabbath no more, etc. You must remember what David saith, Psal. 50.16. But unto the wicked God saith, What hast thou to do to take my covenant in thy mouth? seeing thou hatest instruction, and castest my words behind thee. To si● willingly after we have sworn not to sin, is not only to sin against a Commandment, (as I have said) but to sin against an Oath; which is a double iniquity, and will procure a double damnation. And he that takes a Covenant to reform, and yet continued unreformed, his Covenant will be unto him as the bitter water of jealousy was to the woman guilty of adultery, which made her belly to swell and thigh to rot, etc. Numb. 5.22. 3. You must be careful to reform your families according to your covenant, & the example of Joshua, & Jacob, & the godly Kings forementioned. 4 You must endeavour according to your places and callings to bring the churches of God in the three Kingdoms to the nearest conjunction and uniformity in religion, etc. O blessed Unity! how come it to pass that thou art so much slighted and contemned? Was not unity one of the chief parts of Christ's prayer unto his Father when he was here upon earth? John 17.11. Is not unity amongst Christians one of the strongest arguments to persuade the world to believe in Christ. John 17.21. Is it not the chief desire of the holy Apostles, that we should all speak the same things, and that their should be no divisions amongst us, etc. 1 Cor. 1.10. Phil. 2.1, 2, 3, etc. Is not unity the happiness of heaven? Is it not the happiness of a City to be at unity within itself? Is it not a good and pleasant thing for brethren to dwell together in unity? how comes it then to pass that this part of the Covenant is so much forgotten? The Lord mind you of it this day! And the Lord make this great and famous City a City of holiness, and a City at unity within itself! For if unity be destroyed, purity will quickly also be destroyed. The Church of God is una as well as sancta. It is but one church as well as it is a holy church. And Jesus Christ gave some to be Apostles, etc. till we all come to the unity of the faith. The goyernment of Christ is appointed for the keeping of his Church in unity as well as purity. Those things which God hath joined together, let no man put asunder. That government which doth not promote unity as well as purity, is not the government of Christ. Oh the misery of that Kingdom where Church-divisions are nourished and fomented! A kingdom or a church, divided against itself cannot stand. Would it not be a sad thing to see twelve in a family, & one of them a Presbyterian, another an Independent, another a Brownist, another an Antinomian, another an Anabaptist, another a Familist, another for the Prelatical government, another a Seeker, another a Papist and the tenth it may be an Atheist, the eleventh a jew & the twelfth a Turk? The Lord in his due time heal our divisions, and make you his choice instruments according to your places, that the Lord may be one, and his Name one in the three Kingdoms! Q. But some will say, How shall I do to get up my heart to this high pitch that I may be a Covenant-keeper? I will propound these three helps. 1. Labour to be always mindful of your Covenant, according to that text, 1 Chron. 15.16. God is always mindful of his Covenant. It was the great sin of the people of Israel, that they were unmindful of the Covenant, Neh. 9.17. They first forgot the Covenant, and afterwards did quickly forsake it. He that forgets the Covenant, must needs be a Covenant-breaker. Let us ●herefore remember it, and carry it about us as quotidianum argumentum, and quotidianum munimentum. First, let us make a Covenant a daily argument against all sin and iniquity, and when we are tempted to any sin, let us say, I have sworn to forsake my old iniquities: and if I commit this sin, I am not only a Commandment-breaker, but an Oath-breaker; I am perjured, I have sworn to reform my family, and therefore I will not suffer a wicked person to tarry in my family I have sworn against neutrality, and indifferency, and therefore I will be zealous in God's cause, etc. Secondly, let us make this Covenant a daily muniment, & armour of defence, to beat back all the fiery darts of the devil. When any one tempts thee to promise of preferment to do contrary to thy Covenant, or by threatening to ruin thee for the hearty pursuing of thy Covenant, here is a ready answer; I am sworn to do what I do, and if I do otherwise, I am a perjured wretch. This is a wall of brass to resist any dart that shall be shot against thee for well doing according to thy Covenant. Famous is the story of Hannibal, which he told to King Antiochus, when he required aid of him against the Romans. When I was nine years old (said he) my Father carried me to the Altur, and made me take an Oath to be an irreconcilable foe to the Romans. In pursuance of this Oath, I have waged war against them 36 years. To keep this Oath I have left my country, and am come to seek aid at your hands, which if you deny, I will travel all over the world to find out some enemies to the Roman state. Odi, odioque sum Romanis. If an Oath did so mightily operate in Hannibal, let the Oath you are to take this day, work as powerful upon you; and make your Oath an argument to oppose personal sins, and family sins, and to oppose Heresy, Schism, and all profaneness, and to endeavour to bring the Churches of God in the three Kingdoms to the nearest conjunction, and uniformity, etc. And let this Oath be armour of proof against all temptations to the contrary. And know this one thing, that if the Covenant be not a daily argument and muniment against sin, it will become upon your breaking of it, quotidianum testimonium, & aeternum opprobrium. A daily witness against you, as the book of the law was, Deut. 31.26. and an everlasting shame & reproach unto you & yours. 2. Let us have high thoughts of the Covenant. Actions, and affections follow our apprehensions. If thy judgement be belepered with a corrupt opinion about the Covenant, thy affections and actions will quickly be belepered also. And therefore you ought to endeavour according to your places, that nothing be spoken, or written, that may tend to the prejudice of the covenant. 3. You must take heed of the cursed sin of self-love, which is placed in the forefront as the cause of all the Catalogue of sins here named; because men ar●●e●s of themselves, therefore they are covetous, etc. and therefore they are covenant-breakers. A self-seeker cannot be a covenant-breaker; this is a sin that you must hate as the very gates of hell. And this is the second sin that I promised in the beginning of my Sermon to speak on: but the time and your other occasions will not permit. There is a natural self-love, and a divine self-love, and a sinful self-love. This sinful self-love is when we make ourselves the last end of all our actions, when we so love ourselves, as to love no man but ourselves, according to the Proverb, Every man for himself, etc. when we pretend God and his glory, and the common good: but intent our selves, and our own private gain and interest; when we serve God upon politic designs; Of this sinful self-love the Apostle speaks, Phil. 2.21. For all seek their own, and not the things of Jesus Christ. And if we had a window to look into the hearts of most people, we should find their hearts made up all of this Idolatrous self-love. All their designs are for to promote themselves. They monopolise and engross all to themselves, as if made for themselves Where his sinful self-love dwells, there dwells no love to God, no love to thy brother, no love to Church nor State. This sinful self-love is the Caterpillar that destroyeth Church & Commonwealth. It is from this sinful self-love that the public affairs drive on so heavily, and that Church-government is not settled, & that our Covenant is so much neglected Of this sin I cannot now speak: but when God shall offer opportunity, I shall endeavour to uncase i●●or you. In the mean time, the Lord give you grace to hate it as hell itself. F●●●●