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 well-wishers 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 troubles; 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 the 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 best, 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, 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 throw them off again;
but when God setteth them on, they will be fast. Enemies have touched
the crown of our king, and cast 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 cruel generation.

II. A king should esteem more of the people he reigneth over, than of
his crown. Kings used 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, "Thou shalt be a crown of glory in the
hand of the Lord, and a royal diadem in the hand of thy God." Christ
accounteth His people, His crown and diadem; so should a king esteem the
people of the Lord, over whom he ruleth, to be his crown and diadem.
Take away the people, and a crown is but an empty symbol.

III. A king, when he getteth the 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." And upon a "kingdom that cannot be shaken."
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, "When the king shall sit upon the throne
of his kingdom, he shall write him a copy of this law in a book, 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 uses. 1. For his
information in the ways of God. This use of the king's 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 to salvation, but the book of God. Christ
biddeth "search the scriptures; for in them ye think ye have eternal
life, and they testify of Me." He is a blessed man, "who meditateth in
the law of the Lord day and night." King David was well acquainted
herewith. Kings 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 the Holy Scriptures; it will be a good means to make him
acquainted with God's mind, and with Christ as Saviour. 2. For his
direction in government. Kings read books that may teach them to govern
well, 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 "that the book of the law shall not depart out of his mouth;"
and he is commanded "to do according to all that is written therein." He
should not only do himself that which is written in it, but do, and
govern his people according to all that is written in it. King David
knew this use of the testimony, who said, "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 altho' a king's counsellors be never so wise and
trusty, yet they are not so free with a king as they ought: but the
scriptures tell kings very freely, both their sins and their duty. 3.
For preservation and custody. The king is _custos utriusque tabulæ_,
the keeper of both tables. Not that he should take upon him the power,
either to dispense the word of God, or to dispense with it: but that he
should preserve the word of God and true religion, according to the word
of God, pure, entire, and uncorrupted, within his dominions, and
transmit them so to posterity; and also be careful to see his subjects
observe both tables, and to punish the 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 Israel 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 case of Solomon and
Adonijah. 3. When there was an interruption of the lawful succession by
usurpation as in the case of Joash. There is an interruption, by the
usurpation of Athaliah, therefore he is anointed. If this observation
hold, as it is probable, then it was not absolutely necessary under the
Old Testament; and therefore far 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 those 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 amongst christians,
not only papist but protestant, 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 emperors
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 cast 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
divine ordinance and appointment is a king. God called Cyrus His
anointed; yet we read not that he was anointed with oil. Kings are
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, tho' we want the ceremony, which being laid aside, I will give
some observations of the thing.

1. A king, being the Lord's anointed, should be thinking upon a better
unction, even that spiritual unction wherewith believers are anointed.
"The anointing ye have received of Him abideth in you." And "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 the anointed of the Lord with grace, than 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 endowed, for discharge of their royal calling. For anointing
did signify the gifts of office. It is said of Saul, when he was
anointed king; "God gave him another heart." And "The Spirit of God came
upon him." It is meant of a heart for his 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 dues of the
authority of a king. He should be respected as the Lord's anointed.
There are diverse sorts of persons that are enemies to the authority of
kings; as 1. Anabaptists, who deny there should be kings in the New
Testament: they would have no kings nor civil magistrates. 2. The late
Photinians, who speak respectfully of kings and magistrates, but they
take away from them their power, and the exercise of it in the
administration of justice. 3. Those who rise against kings in open
rebellion, as Absalom 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 these sons of
Belial, who said of Saul, after he was anointed king, "Shall this man
save us? And they despised him, and brought him no presents." All these
meet in our present age. 1. Anabaptists, who are against the being of
kings, are very rife. You may find, to our great grief, a great number
of them in that army, that hath unjustly invaded the land, who have
trampled upon the authority of kings. 2. These 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 are in open rebellion, even
all that generation which are risen up not only against the person of a
king, but against 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 did
smite him, when he did but cut off the lap of Saul's garment, that we
may be far from cutting off a lap of the 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 verse 12. I come
to the other two, in verse 17, which appertain also to this day's 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, and the people the other.

The covenant with God is the fourth particular propounded, to be spoken
of. The sum of this covenant, ye may find in Josiah's renewing the
covenant, "to walk after the Lord, and keep His commandments and
testimonies, with all the 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 a false worship. The king and the
people of God bound themselves before the Lord, to set up the true
worship, and to abolish the false. Scotland hath a preference in this
before other nations. In time of defection, they have renewed a covenant
with God, to reform all; and because the king, after a great defection
in the families, 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 example of the best reformed
kirks. By this article, the king is obliged, not only to maintain
religion as it was established in Scotland, but also to endeavour the
reformation of religion in his other kingdoms. The king would 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.

2. According to the second article, the king is bound without respect of
persons, to extirpate popery, prelacy, superstition, heresy, schism, and
profaneness, and whatsoever shall be found contrary to sound doctrine,
and the power of godliness. And therefore popery is not to be suffered
in the royal family, nor within his dominions; prelacy once plucked 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 uttermost of his power;
and by the covenant, the king must be far 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 the 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 the people. Hereby the king is bound to have
an eye upon such, and neither allow of 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 in this, that a king, in entering into covenant with
God, should do as kings did of old, when they entered in covenant; they
and their people went on in the work of reformation, as appeareth here.
"And all the people of the land went into the house of Baal, and brake
it down," &c. 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
covenant. The godly reformers of Judah were pious and religious men. A
king should not follow Machiavelli's 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 judgments threatened against his
father's house, and his people. It is earnestly wished that our king's
heart may be tender and 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 the 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 reformed; 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 ye would have a family well purged,
and constitute, take David for a pattern, in the purgation and
constitution of his, "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." If there be a man better than
another in the land, he should be for the king, and his family: ye may
extend his 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 judgment 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, "That he who
worketh deceit, shall not dwell within his house: and he who telleth
lies, shall not tarry in his sight."

3. Reformation in judicatories. It should be carefully seen to, that
judicatories be reformed; and that men, fearing God and hating
covetousness, may be placed in them. A king in covenant, should do as
Jehoshaphat did. "He set judges in the land, and said, take heed what ye
do; ye judge not for men, but for the Lord, who is with you in judgment:
wherefore now, let the fear of the Lord be before you."

4. The reformation of the whole land, the king's eye should be upon it.
"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 reformation, they are lying without
the gospel. It will be a good work for a covenanted king, to have a care
that the gospel may be preached through the whole land. Care also should
be taken, that they who have the gospel may live suitably thereto. If a
king would be a thorough reformer, he must be reformed himself,
otherwise 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. Devout at home. 2 Courageous in war. 3. Just in his
judicatures. 4. Prudent in all his affairs. True piety, fortitude,
justice and prudence, are notable qualifications in a prince who would
reform a kingdom, and reform well.

I come now to the fifth and last particular; and that is the covenant
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
these three particulars. 1. 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. 2. It is clear from this covenant, that a
people are bound to obey their king in the Lord. 3. I shall present the
king with some directions for the right 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 power above his, even God's
power, whom he is obliged to obey; and to whom he must give an account
of his administration, (and yesterday ye heard that text, "by Me kings
reign.") Kings have not only their crowns from God, but they must reign
according to His will. 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 regard of government, the total government is not upon a
king. He hath counsellors as a parliament or estates in the land, who
share in the burden of government. No king should have the sole
government: it was never the mind of those who received a king to rule
them, to lay all 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 the burden with him.

These men who have flattered kings to take unto themselves an absolute
power, to do what they please, have wronged kings and kingdoms. It had
been good that kings, of late, had carried themselves so, as this
question of the king's power might never have come in debate; for they
have been great losers 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 Regis_, whereby he hath wronged himself
in his reputation, and the king in his government. As for the fact, in
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 act,
upon their part who did it: but when he cometh to speak of the power of
kings, in giving unto them an absolute and unlimited power, urging the
damnable maxim, _quod libet licet_, he will have a king to do what he
pleaseth, _impune_, and without controlment. In this, I cannot but
dissent from him.

In regard of subordination some say, that a king is accountable 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 to 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 to
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 king's 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. Kings are deceived
who think that the people are ordained for the king; and not the king
for the people; the Scripture sheweth the contrary. The king is the
"minister of God for the people's good." God will not have a king, in
an arbitrary way, to encroach upon the possessions of subjects, "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 they give
unto the house of Israel, according to their tribes." The king hath his
distinct possessions and revenues from the people; he must not oppress
and do what he pleaseth, there must be no tyranny upon the throne.

I desire not to speak much upon 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 this matter. Extremities would be shunned. A king should keep
within the bounds of the covenant made with the people, in the exercise
of his power; and subjects should keep within the bounds of this
covenant, in regulating that power. Concerning the last, I shall
propound these three to your consideration.

1. A king, abusing his power to the 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, then they who have power, as the estates of
a land, may and ought to resist by arms: because he doth, by that
opposition, break the very bonds, and overthroweth all the essentials of
this contract and covenant. This may serve to justify the proceedings 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 falleth, after he hath
entered into 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 religion, and of the
covenant with the people. Many examples of this may be brought from
scripture. I shall give but one. King Asa entered solemnly into
covenant with God and the people. After that, he falleth in gross
transgressions and breaches. He associated himself and entered into
league with Benhadad, king of Syria, an idolater; he imprisoned Hanani,
the Lord's prophet, who reproved him, and threatened judgment against
that association, and at that same time he oppressed some of the people:
and yet, for all this, they neither laid him aside, nor accounted 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 them from the
exercise thereof. I do ingenuously 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 in to the estates of a land as their judgment, unto which they
resolve to adhere, that a king should be suspended from the exercise of
his power? And, if we look upon these godly pastors, who lived in king
James's 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 these godly
pastors joined with other private men, did ever remonstrate to
parliament or estate as their judgment, that the king should be
suspended from the exercise of his royal power.

II. It is clear from this covenant, that people should obey their king
in the Lord: for, as the king is bound by the covenant to make use of
his power to their good; so, they are bound to obey him in the Lord in
the exercise of that power. About the people's duty to the 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, than man." There is a line drawn from God to the
people, they are lowest in the line: and have magistrates inferior and
supreme above them, and God above all. When the king commandeth the
people that which is lawful, and commanded by God, then he should be
obeyed; because he standeth in 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 should 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. At the beginning, ye have both
obedience urged to superior powers, as the ordinance of God, and
damnation threatened against those who resist the lawful powers.

It is said by some, that many ministers in Scotland would 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 a
necessary duty for king Charles is to prefer his interest to Christ's,
this is also an error. Honest ministers can very well discern between
the interest of Christ, and of the king. I know no minister that setteth
up king Charles, with prejudice to Christ's interest.

There are three sorts of persons who are not to be allowed in relation
to the king's interest, 1. Such as have not been content to oppose a
king in an evil course, (as they might lawfully do) but contrary to
covenant vows and many declarations, have cast off kings and kingly
government. These are the sectaries. 2. These who are so taken up with a
king, as they prefer a king's interest to Christ's interest; which was
the sin of our engagers. 3. They who will have no duty done to a king,
for fear of prejudicing Christ's interest. These are to be allowed, who
urge duty to a king in subordination to Christ.

I shall desire that men may be real, when they make mention of Christ's
interest; for these three mentioned profess and pretend the interest of
Christ. The sectaries cover their destroying of kings with Christ's
interest; whereunto, indeed, they have had no respect, being enemies to
His kingdom. And experience hath made it undeniable. The engagers
alleged they were for Christ's interest; but they misplaced it. Christ's
interest should have gone before, but they drew it after the interest of
a king, which evidenced their want of due respect to Christ's interest.
As for the third, who delay duty for fear of preferring the king's
interest to Christ's, I shall not take upon me to judge their
intentions. I wish they may have charity to those who think they may do
duty to a king in subordination to Christ, yea, that they ought and
should do duty, whatever men's fears be of the prejudice that may
follow.

If to be against the suspending of the king from the exercise of his
power, and to be for the crowning of the king, according to the public
faith of the kingdoms, he first performing all that kirk and state
required of him in relation to religion, and civil liberties: if this
be, I say, to prefer a king to Christ, let all men that are unbiassed,
be judges in the case. We shall well avow, that we crown a king in
subordination to God and his interest, in subordination to Christ's,
which we judge, not only agreeable to the word of God, but also, that we
are bound expressly in the covenant, to maintain the king in the
preservation and defence of the true religion, and liberties of the
kingdom, and not to diminish his just power and greatness.

2. That the covenant between God and the king and the people, goeth
before the covenant between the king and the people; which sheweth, that
a people's entering covenant with God doth not lessen their obedience
and allegiance to the king, but increaseth it, and maketh the obedience
firmer: because we are in covenant with God, we should the more obey a
covenanted king. It is a great error to think, that a covenant
diminisheth obedience, it was ever thought accumulative. And indeed true
religion layeth strict ties upon men in doing of their duty. "Wherefore
ye must needs be subject not only for wrath, but also for conscience'
sake." A necessity to obey is laid upon all. Many subjects obey for
wrath, but the godly obey for conscience' sake.

3. That a king covenanted with God should be much respected by his
subjects. They should love him. There is an inbred affection in the
hearts of the people to their king. In the 12th verse it is said, that
"the people clapped their hands for joy, and said, God save the king."
They had no sooner seen their native king installed in his kingdom, but
they rejoiced exceedingly, and saluted him with wishes of safety.
Whatever be men's affections, or respects, this day, to our king,
certainly it is a duty lying on us both to pray for, and rejoice in his
safety. The very end that God hath in giving us kings maketh this clear.
"That we may live under them in godliness and honesty." And therefore,
prayers and supplications are to be made for all kings; even for those
that are not in covenant; much more for these that are in covenant. Ye
are receiving this day a crowned covenanted king, pray for saving grace
to him, and that God would deliver him and us, out of the hand of these
cruel enemies, and bless his government, and cause us to live a quiet
and peaceable life under him in all godliness and honesty.

4. That as the king is solemnly sworn to maintain the right of the
subjects against enemies, and is bound to hazard his life, and all that
he hath for their defence: so, the people are also bound to maintain his
person and authority, and to hazard life, and all that they have, in
defending him.

I shall not take the question in its full latitude, taking in what a
people are bound to in pursuing of a king's right in another nation,
which is not our present question. Our question is, what a people should
do when a kingdom is unjustly invaded by a foreign enemy, who seeketh
the overthrow of religion, king and kingdom. Surely, if men be tied to
any duty to a king and kingdom, they are tied in this case. I have two
sorts of men to meet with here, who are deficient in doing this
covenanted duty: 1. These who do not act against the enemy. 2. These who
do act for the enemy. 1. The first I meet with, are they who act not,
but lie by, to behold what will become of all: three sorts of men act
not for the defence of an invaded kingdom; 1. Those who withdraw
themselves from public councils, as from parliament or committee of
estates: this withdrawing is not to act. 2. These act not who, upon an
apprehension of the desperate state of things, do think that all is in
such a condition, by the prevailing of the enemy, that there is no
remedy: and therefore that it is best to sit still; and see how things
go.

They who do not act upon scruple of conscience. I shall ever respect
tenderness of conscience; and I wish there be no more but tenderness. If
there be no more, men will strive to have their consciences well
informed.

They may be supposed to scruple upon one of these grounds: 1. To act in
such a cause, for the king's interest; sure I am, this was not a doubt
before, but all seemed to agree to act for the king's interest, in
subordination to Christ's, and this day there is no more sought. We own
the king's interest only in a subordination to Christ's. Or, 2. To join
with such instruments as are enemies to the work of God. Our answer to
the estates' query resolves that such should not be entrusted: but we do
not count these enemies who profess repentance, and declare themselves
solemnly to be for the cause and the covenant, and evidence their
willingness to fight for them. If it be said their repentance is but
counterfeit, we are bound to think otherwise in charity, till the
contrary be seen: no man can judge of the reality of hearts: for we have
now found by experience, that men who have been accounted above all
exception have betrayed their trust. If any who have not yet repented of
their former course shall be intrusted, we shall be sorry for it; and
plainly say, that it ought not to be.

But I think there must be more in this, that men say they cannot act.
For myself, I love not that word in our case; it is too frequent, he
cannot act, and he cannot act. I fear there be three sorts of persons
lurking under this covert. 1. Such as are pusillanimous, who have no
courage to act against the enemy; the word is true of them, they cannot
act because they dare not act. 2. Such as are selfish men, serving their
idol credit: he hath been a man of honour, and now he feareth there will
be no credit to fight against this prevailing enemy: therefore he cannot
act, and save his credit. Be who thou wilt that hast this before thee,
God shall blast thy reputation. Thou shalt neither have honour nor
credit, to do a right turn in God's cause. 3. Such as are compilers, who
cannot act, because they have a purpose to comply. There are that cannot
act in an army, but they can betray an army by not acting; there are
that cannot act for safety of a kingdom, but they betray it by not
acting. In a word, there are who cannot join to act with those whom they
account malignants (I speak not of declared and known malignants; but of
such as have been, and are, fighting for the cause; yet by them esteemed
malignants), but they can join with sectaries, open and declared enemies
to kirk and kingdom. I wish subjects, who are bound to fight for the
kingdom, would lay by that phrase of not acting, which is so frequent in
the mouth of compliers, and offensive to them, who would approve
themselves in doing duty for endangered religion, king and kingdom.

That men may be the more clear to act, I shall offer to your
consideration some passages of Scriptures, about those who do not act
against a common enemy.

1. There are many reproved for lying still while an enemy had invaded
the land: as Reuben, with his divisions: Gilead, Dan, and Asher seeking
themselves, are all reproved for not joining with the people of God, who
were willing to jeopard their lives against "a mighty oppressing enemy."
But there is one passage concerning Meroz, which fitteth our purpose,
"The angel of the Lord said, Curse ye Meroz, curse ye bitterly the
inhabitants thereof; they came not to the help of the Lord, to the help
of the Lord against the mighty." What this Meroz was, is not clear: yet
all interpreters agree that they had opportunity and power to have
joined with, and helped the people of the Lord, and it is probable they
were near the place of the fight. They are cursed for not coming to the
help of the Lord's people. This may be applied to those in the land, who
will not help the Lord against the mighty.

2. Another passage you have. Reuben and Gad having a multitude of
cattle, and having seen the land of Gilead, that it was a place for
cattle, they desire of Moses and the princes, that the land may be given
them, and they may not pass over Jordan. Moses reproveth them in these
words, "Shall your brethren go to war; and shall ye sit still? Wherefore
discourage ye the heart of the children of Israel?" Reuben and Gad make
their apology, showing that they have no such intention to sit still,
only they desire their wives and little ones may stay there: they
themselves promise to go over Jordan, armed before Israel, and not to
return before they were possessed in the land. Then Moses said unto
them, "If you do so, then this shall be your possession. But, if ye do
not so, behold, ye have sinned against the Lord, and be sure your sins
will find you out."

I may apply this to them that cannot act; will ye sit still, when the
rest of your brethren are to hazard their lives against the enemy? We
have reason to reprove you. If Moses, that faithful servant of God, was
still jealous of Reuben and Gad, even after their apology and promise to
act--for he saith, "If ye do not so"--have not honest and faithful
servants of God, ground to be jealous of their brethren who refuse to
act? Let them apologize what they will; for their not acting, I say,
they sin against the Lord, and their sins shall find them out. It will
be clearly seen, upon what intention they do not act.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHARLES II. TAKING THE COVENANTS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE ACTS RESCISSORY.

FIRST PARLIAMENT OF CHARLES II.

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

"Forasmuch as the power of Armes, and entering into, and making of
Leagues and Bonds, is an undoubted privilege of the Crown, and a proper
part of the Royal Prerogative of the Kings of this Kingdom, and that in
recognisance of His Majesties just Right, the Estates of Parliament of
this His most ancient Kingdom of Scotland, have declared it high Treason
to the Subjects thereof, of whatsoever number, lesse or more, upon any
pretext whatsoever, to rise, or continue in Armes, or to enter into
Leagues and Bonds, with Forraigners, or among themselves, without His
Majesties special Warrand and Approbation, had and obtained thereto, and
have Rescinded and Annulled all Acts of Parliament, Conventions of
Estates, or other Deeds whatsoever, contrary to, or inconsistent with
the same; And whereas during these troubles, there have occurred divers
things, in the making and pursuance of Leagues and Bonds, which may be
occasion of jealousie in and betwixt his Majesties Dominions of
Scotland, England, and Ireland. Therefore and for preventing of all
scruples, mistakes or jealousies that may hereafter arise upon these
grounds, The King's Majesty with advice and consent of His Estates of
Parliament, doth hereby Declare, that there is no Obligation upon this
Kingdom by Covenant, Treaties or otherwise, to endeavour by Armes a
Reformation of Religion in the Kingdom of England, or to meddle with the
publick Government and Administration of that Kingdom. And the King's
Majesty with advice and consent foresaid, doth Declare, That the League
and Covenant, and all Treaties following thereupon, and Acts or Deeds
that do, or may relate thereto, are not obligatory, nor do infer any
obligation upon this Kingdom, or the Subjects thereof, to meddle or
interpose by Armes, or any seditious way, in any thing concerning the
Religion and Government of the Churches of England and Ireland, or in
what may concern the Administration of His Majesties Government there.
And further, His Majesty, with advice and consent of his Estates, doth
hereby Discharge and Inhibite all His Majesties Subjects within this
Kingdom, that none of them may presume upon any pretext of any Authority
whatsoever, to require the renewing or swearing of the said League and
Covenant, or of any other Covenants, or publick Oaths concerning the
Government of the Church or Kingdom, without His Majesties special
Warrand and Approbation; And that none of His Majesties Subjects offer
to renew and swear the same, without His Majesties Warrand, as said is,
as they will be answerable at their highest peril."

SAME PARLIAMENT.--_15.--"Act Rescinding and Annulling the pretended
parliaments in the years 1640, 1641, etc._

"The Estates of Parliament, considering that the Peace and Happiness of
this Kingdom, and of His Majesties good subjects therein, doth depend
upon the Safetie of His Majesties Person, and the maintenance of His
Royal Authority, Power, and Greatness: And that all the miseries,
confusions, and disorders which this Kingdom hath groaned under, these
twenty-three years, have issued from, and been the necessarie and
natural products of these neglects, contempts, and invasions, which, in
and from the beginning of these troubles, were upon the specious (but
false) pretexts of Reformation (the common cloak of all rebellions)
offered unto the Sacred Person and Royal Authority of the King's
Majesty, and His Royal Father of blessed memory. And notwithstanding,
that by the Sacred Right, inherent to the Imperial Crown (which His
Majesty holds immediatelie from God Almightie alone) and by the ancient
constitution and fundamental Laws of the Kingdom; the power of
convocating and keeping Assemblies of the Subjects; the power of
Calling, Holding, Proroguing and Disolving of Parliaments, and making of
Laws; the power of entering into Bonds, Covenants, Leagues and Treaties;
the power of raising Armes, keeping of Strengths and Forts are Essential
parts, and inseparable privileges of the Royal Authoritie and
Prerogative of the Kings of this Kingdom: Yet, such hath been the
madness and delusion of these times, that even Religion itself, which
holds the Right of Kings to be Sacred and Inviolable, hath been
pretended unto, for warrand of these injurious Violations and
Incroachments, so publickly done and owned, upon and against His
Majesties just Power, Authority and Government; By making and keeping of
unlawful Meetings and Convocations of the People; By entering into
Covenants, Treaties and Leagues; By seizing upon, and possessing
themselves of His Majesties Castles, Forts and Strengths of the Kingdom:
and by Holding of Pretended Parliaments, making of Laws, and raising of
Armes for the maintaining of the same; and that not only without
warrand, but contrary to His Majesties express Commands. And although
the late King's Majesty, out of His meer grace and respects to this His
native Kingdom, and the peace and quiet of His people, and for
preventing the consequences which such bad example and practice might
occasion, to the disturbance of the peace of his other Kingdoms, was
pleased in the year, one thousand six hundred and forty one, to come
into this Countrey, and by his own presence, at their pretended
Parliaments and other wayes, to comply with, and give way to, many
things neerly concerning the undoubted Interest and Prerogative of the
Crown, expecting that such unparalleled Condescentions should have made
His Subjects ashamed of their former miscariages, and the very thoughts
thereof, to be hatefull to them and their posteritie for ever. Yet, such
was the prevalencie of the spirit of Rebelion that raged in manie for
the time, that not content with that peace and happiness which, even
above their desires, was secured to them: nor of these manie Grants of
honour and profit, by which His Majestie endeavoured to endear the most
desperat of them to their duty and obedience, they then, when His
Majesty had not left unto them anie pretence or shaddow of anie new
desire to be proposed, either concerning themselves or the Kingdom, did
most unworthilie engage to subvert His Majesties Government, and the
publick peace of the Kingdom of England: For which purpose, having
joined in a League with some there, they, for the better prosecution of
the same, did assume unto themselves the Royal Power, kept and held
Parliaments at their pleasure; by the pretended Authoritie of which,
they laid new exactions upon the people (which in one month did far
exceed what ever by the Kings Authoritie had been raised in a whole
year) levied Armes, sent out Edicts, requiring obedience unto their
unlawful demands; and with all manner of violence pursued such as out of
duty to His Majesties Authoritie opposed them by fines, confinements,
imprisonment, banishment, death, and forfeiture of their property; and
with their Armie thus raised, invaded His Majesties Kingdom of England,
and joyned with such as were in Arms against His Majestie there. And
thus maintaining their usurped power, and violently executing the same
against all Law, Conscience, Honour and Humanity, have made themselves
instruments of much loss, shame and dishonour to their native Countrey,
and have justly forfeited anie favour they might have pretended to, from
His Majesties former concessions. And forasmuch as now it hath pleased
Almighty God, by the power of His own right hand, so miraculously to
restore the Kings Majestie to the Government of his Kingdoms, and to the
exercise of His Royal Power, and Soveraigntie over the same, The Estates
of Parliament do conceive themselves obliged, in discharge of their
dutie and conscience to GOD and the Kings Majestie, to imploy all their
Power and interest, for vindicating His Majesties Authoritie from all
these violent invasions that have been made upon it, and so far as
possible to remove out of the way everything that may retain anie
remembrance of these things, which have been so injurious to His
Majestie and His Authoritie, so predjudicial and dishonourable to the
Kingdom, and destructive to all just and true interests within the same.
And considering that, besides the unlawfulness of the Publick Actings
during the troubles, most of the Acts in all and every of the Meetings
of these pretended Parliaments, do highly encroach upon, and are
destructive of that Sovereign Power, Authority, Prerogative, and Right
of Government, which by the law of GOD, and the ancient Laws and
Constitutions of this Kingdom, doth reside in, and belong unto, the
Kings Majestie, and do reflect upon the honour, loyaltie, and reputation
of this Kingdom; or are expired, and serve only as testimonies of
disloyaltie and reproach upon the Kingdom, and are unfit to be any
longer upon Record. Therefore the Kings Majestie and Estates of
Parliament do hereby Rescind and Annull the pretended Parliaments, kept
in the years one thousand six hundred and fourty, one thousand six
hundred and fourty one, one thousand six hundred and fourty four, one
thousand six hundred and fourty five, one thousand six hundred and
fourty six, one thousand six hundred and fourty seven, and one thousand
six hundred and fourty eight, and all Acts and Deeds past and done in
them, and Declares the same to be henceforth void and null. And His
Majesty, being unwilling to take any advantage of the failings of His
Subjects during these unhappy times, is resolved not to retain any
remembrance thereof, but that the same shall be held in everlasting
oblivion: and that all difference and animosities be forgotten, His good
subjects may in a happy union, under His Royal Government, enjoy that
happiness and peace, which His Majestie intends, and really wisheth unto
them as unto himself, doth therefore, by advice and consent of His
Estates of Parliament, grant His full assurance and indemnity to all
persons that acted in, or by virtue of the said pretended Parliaments,
and other Meetings flowing from the same, to be unquestioned in their
Lives or Fortunes, or any Deed or Deeds done by them in their said
usurpation, or by virtue of any pretended Authority derived therefrom,
excepting alwayes such as shall be excepted in a general Act of
Indemnity, to be past by His Majestie in this Parliament. And it is
hereby declared that all Acts, Rights and Securities, past in any of the
pretended Meetings above written, or by virtue thereof, in favours of
any particular persons for their civil and private interests shall stand
good and valid unto them, untill the same be taken into further
consideration, and determined in this, or the next Session of this
Parliament."

SECOND SESSION OF FIRST PARLIAMENT OF CHARLES II.

Edinburgh, May, 1662.--_Act for preservation of His Majesties Person,
Authority and Government._

The Estates of Parliament, taking into their consideration the miseries,
confusions, bondage and oppressions, this Kingdom hath groaned under
since the year, one thousand six hundred and thirty seven years, with
the causes and occasions thereof: Do, with all humble duty and
thankfulness, acknowledge His Majesties unparrallel'd grace and
goodness, in passing by the many miscarriages of His Subjects, and
restoring the Church and State to their ancient Liberties, Freedom,
Rights and Possessions; and the great Obligations thereby lying upon
them to express all possible care and zeal in the preservation of His
Majesties person, (in whose honour and happinesse consisteth the good
and welfare of His people) and in the security and establishment of His
Royal Authority and Government, against all such wicked attempts and
practices for the time to come. And, since the rise and progress of the
late troubles did, in a great measure, proceed from some treasonable and
seditious positions infused into the people. That it was lawfull to
Subjects for Reformation, to enter into Covenants and Leagues, or to
take up Arms against the King, or those Commissionated by Him, and
such-like: And that many Wilde and rebellious courses were taken and
practised in pursuance thereof, by unlawful meetings and gatherings of
the people, by mutinous and tumultuous petitions, by insolent and
seditious Protestations against His Majesties Royal and just commands,
by entering into unlawfull Oaths and Covenants, by usurping the name and
power of Council Tables and Church Judicatories, after they were by His
Majesty discharged, by treasonable Declarations, that His Majesty was
not to be admitted to the exercise of His Royal power, untill He should
grant their unjust desires and approve their wicked practices, by
rebellions rising in Arms against His Majestie and such as had
Commission from Him; And by the great countenance, allowance and
encouragement given to these pernicious courses by the multitude of
seditious Sermons, Libels, and Discourses, preached, printed and
published in defence thereof: And considering that as the present age is
not full freed of those distempers; so posterity may be apt to relapse
therein, if timous remeed be not provided. Therefore the King's Majestie
and Estates of Parliament do Declare that these positions, That it is
lawfull to Subjects, upon pretence of Reformation, or other pretence
whatsoever, to enter into Leagues and Covenants, or to take up arms
against the King; or that it is lawfull to subjects, pretending His
Majestys Authority, to take up Arms against His person or those
Commissionated by Him, or to suspend Him from the exercise of his Royal
Government, or to put limitations upon their due obedience and
allegiance, Are Rebellious and Treasonable, And that all these
Gatherings, Convocations, Petitions, Protestations, and Erecting and
keeping of Council-tables, that were used in the beginning, and for
carrying on, of the late troubles, were unlawful and seditious: And
particularly, that these Oaths, whereof the one was commonly called The
National Covenant, (as it was sworn and explained in the year one
thousand, six hundred and thirty-eight, and thereafter) and the other
entituled, A Solemn League and Covenant, were, and are in themselves
unlawful Oaths, and were taken by, and imposed upon, the Subjects of
this Kingdom, against the fundamental laws and liberties of the same;
and that there lyeth no obligation upon any of the Subjects from the
saids Oaths, or either of them, to endeavour any change or alteration of
Government either in Church or State; And therefore Annuls all Acts and
Constitutions, Ecclesiastical or Civil, approving the said pretended
National Covenant or League and Covenant, or making any interpretations
of the same or either of them. And also, it is hereby Declared by His
Majesty and Estates of Parliament, That the pretended assemblie kept at
Glasgow in the year one thousand six hundred and thirty eight, was in
itself (after the same was by His Majestie discharged, under the pain of
Treason) an unlawfull and seditious Meeting; and that all Acts, Deeds,
Sentences, Orders, or Decreets past therein, or by vertue of any
pretended Authority from the same, were in themselves from the
beginning, are now, and in all time coming, to be reputed unlawful, void
and null; And that all Ratifications or Confirmations of the same, past
by whatsoever Authority or in whatsoever Meetings, shall from henceforth
be void and null. Likeas, His Majesty and Estates of Parliament,
reflecting on the sad consequences of these rebellious courses, and
being carefull to prevent the like for the future, have therefore
Statute and Ordained, and by these presents Statutes and Ordains, that,
if any person or persons shall hereafter Plot, contrive or intend
destruction to the King's Majesty, or any bodily harm tending to death
or destruction, or any restraint upon his Royal Person, or to deprive,
depose, or suspend Him from the stile, Honour and Kingly Name of the
Imperial Crown of this Realm, or any others His Majesties Dominions, or
to suspend him from the exercise of His Royal Government, or to levy War
or take up Arms against His Majesty or any commissionated by Him, or
shall entice any strangers or others to invade any of His Majesties
Dominions; and shall by writing, printing, preaching or other malicious
and advised speaking, express or declare such their Treasonable
intentions, every such person or persons, being upon sufficient
probation legally convicted thereof, shall be deemed, declared and
adjudged Traitors, and shall suffer forfeiture of life, honour, lands,
and goods as in cases of high Treason. And further, it is by His Majesty
and Estates of Parliament Declared, Statute and Enacted, That if any
person or persons shall, by Writing, Printing, Praying, Preaching,
Libelling, Remonstrating, or by any malicious and advised speaking,
express, publish, or declare any words or sentences to stir up the
people to the hatred or dislike of His Majesties Royal Prerogative and
Supremacy in causes Ecclesiastick, or of the Government of the Church by
Archbishops and Bishops as it is now settled by Law, or to Justifie any
of the deeds, actings, practices or things above-mentioned and declared
against by this present Act: that every such person or persons so
offending, and being, as said is, Legally convicted thereof, are hereby
declared incapable to enjoy or exerce any place or imployment, Civil,
Ecclesiastical, or Military, within this Church and Kingdom, and shall
be lyable to such further pains as are due by the Law in such cases;
Provided alwayes, that no person be processed for any of the offences
aforesaid, contained in this Act, (other than these that are declared to
be high Treason) unless it be by order from His Majesty, or by order of
His Privy Council for the time; neither shall they incur any of the
penalties above-mentioned, unless they be pursued within eight Months
after the offence committed, and sentenced thereupon within four Months
after the intenting of the Process. And it is also Declared, that if His
Majesty grant His pardon to any person convicted for any of the offences
contained in this present Act; after such pardon, the party pardoned
shall be restored to all intents and purposes, as if he had never been
pursued nor convicted any thing in this Act to the contrary,
notwithstanding.

THE TORWOOD EXCOMMUNICATION.[17]

After public worship, Mr. Cargill proceeded thus:--We have now spoken of
excommunication, of the nature, subject, causes, and ends thereof. We
shall now proceed to the action itself, being constrained by the
conscience of our duty, and by zeal for God, to excommunicate some of
those who have been the committers of such great crimes, and authors of
the great mischiefs of Britain and Ireland, but especially those of
Scotland. In doing this, we shall keep the names by which they are
ordinarily called, that they may be better known.

I, being a minister of Jesus Christ, and having authority and power from
Him, do, in His name and by His Spirit, excommunicate and cast out of
the true Church, and deliver up to Satan, Charles II., king, etc., and
that upon the account of these wickednesses:--

1st, For his high contempt of God, in regard that after he had
acknowledged his own sins, his father's sins, his mother's idolatry, and
had solemnly engaged against them in a declaration at Dunfermline, the
16th of August, 1650, he hath, notwithstanding all this, gone on more
avowedly in these sins than all that went before him.

2ndly, For his great perjury in regard that, after he had twice at least
solemnly subscribed that covenant, he did so presumptuously renounce,
and disown, and command it to be burnt by the hands of the hangman.

3rdly, Because he hath rescinded all the laws for establishing that
religion and reformation engaged unto in that covenant, and enacted laws
for establishing its contrary; and also is still working for the
introduction of Popery into these lands. And

4thly, For commanding armies to destroy the Lord's people, who were
standing in their own just defence, and for their privileges and rights,
against tyranny, and oppression and injuries of men, and for the blood
he hath shed on fields, and scaffolds, and seas, of the people of God,
upon account of religion and righteousness (they being willing in all
other things to render him obedience, if he had reigned and ruled
according to his covenant and oath), more than all the kings that have
been before him in Scotland.

5thly, That he hath been still an enemy to, and persecutor of, the true
Protestants; a favourer and helper of the Papists, both at home and
abroad; and hath, to the utmost of his power, hindered the due execution
of the laws against them.

6thly, For his bringing guilt upon the kingdom, by his frequent grants
of remissions and pardons to murderers (though it is in the power of no
king to pardon murder, being expressly contrary to the law of God), an
indulgence which is the only way to embolden men to commit murders, to
the defiling of the land with blood. And

Lastly, To pass by all other things, his great and dreadful uncleanness
of adultery and incest, his drunkenness, his dissembling both with God
and men, and performing his promises, where his engagements were sinful.
Next,

By the same authority, and in the same name, I excommunicate and cast
out of the true Church, and deliver up unto Satan, James, Duke of York,
and that for his idolatry (for I shall not speak of any other sin but
what hath been perpetrated by him in Scotland), and for setting up
idolatry in Scotland to defile the Lord's land, and for his enticing and
encouraging to do so. Next,

In the same name, and by the same authority, I excommunicate and cast
out of the true Church, and deliver up unto Satan, James, Duke of
Monmouth, for coming unto Scotland at his father's unjust command, and
leading armies against the Lord's people, who were constrained to rise,
being killed in and for the worshipping of the true God, and for
refusing, that morning, a cessation of arms at Bothwell Bridge, for
hearing and redressing their injuries, wrongs and oppressions. Next,

I do, by virtue of the same authority, and in the same name,
excommunicate and cast out of the true Church, and deliver up unto
Satan, John, Duke of Lauderdale, for his dreadful blasphemy, especially
for that word to the Prelate of St. Andrews, "Sit thou at my right hand,
until I make thine enemies thy footstool;" his atheistical drolling on
the Scriptures of God, and scoffing at religion and religious persons;
his apostasy from the covenants and reformation, and his persecuting
thereof, after he had been a professor, pleader, and presser thereof;
for his perjury in the business of Mr. James Mitchell, who being in
Council gave public faith that he should be indemnified, and that, to
life and limb, if he would confess his attempt on the Prelate; and
notwithstanding this, before the Justiciary Court, did give his oath
that there was no such act in Council; for his adultery and uncleanness;
for his counselling and assisting the king in all his tyrannies,
overturning and plotting against the true religion; for his gaming on
the Lord's day, and lastly for his usual and ordinary swearing. Next,

I do, by virtue of the same authority, and in the same name,
excommunicate, cast out of the true Church, and deliver up to Satan,
John, Duke of Rothes, for his perjury in the matter of Mr. James
Mitchell; for his adulteries and uncleanness; for his allotting of the
Lord's day to his drunkenness; for his professing and avowing his
readiness and willingness to set up Popery in this land at the king's
command: and for the heathenish, and barbarous and unheard of cruelty
(whereof he was the chief author, contriver, and commander,
notwithstanding his having engaged otherwise), to that worthy
gentleman, David Hackstoun of Rathillet, and lastly, for his ordinary
cursing, swearing, and drunkenness. And,

I do, by virtue of the same authority, and in the same name,
excommunicate, and cast out of the true Church and deliver up to Satan,
Sir George M'Kenzie, the King's Advocate, for his apostasy in turning
into a profligacy of conversation, after he had begun a profession of
holiness; for his constant pleading against, and persecuting unto the
death, the people of God, and for alleging and laying to their charge
things which in his conscience he knew to be against the word of God,
truth and right reason, and the ancient laws of this kingdom; for his
pleading for sorcerers, murderers, and other criminals, that before God
and by the laws of the land ought to die, and for his ungodly,
erroneous, fantastic, and blasphemous tenets printed in his pamphlets
and pasquils. And,

Lastly, I do by virtue of the same authority, and in the same name,
excommunicate, and cast out of the true Church, and deliver up to Satan,
Dalziell of Binns, for his leading armies, and commanding the killing,
robbing, pillaging and oppressing of the Lord's people, and free
subjects of this kingdom; for executing lawless tyrannies and lustful
laws; for his commanding to shoot one Findlay at a post at Newmills,
without any form of law, civil or military (he not being guilty of
anything which they themselves accounted a crime); for his lewd and
impious life, led in adultery and uncleanness from his youth, with a
contempt for marriage, which is an ordinance of God; for all his
atheistical and irreligious conversation, and lastly, for his unjust
usurping and retaining of the estate of that worthy gentleman, William
Mure of Caldwell, and his other injurious deeds in the exercise of his
power.

Now I think, none that acknowledge the word of God, can judge these
sentences to be unjust; yet some, it may be, to flatter the powers,
will call them disorderly and informal, there not being warning given,
nor probation led. But for answer: there has been warning given, if not
with regard to all these, at least with regard to a great part of them.
And, for probation, there needs none, their deeds being notour and
public, and the most of them such as themselves do avow and boast of.
And as the causes are just, so, being done by a minister of the Gospel,
and in such a way as the present persecution would admit of, the
sentence is just, and there is no king, nor minister on earth, without
repentance of the persons, can lawfully reverse these sentences upon any
such account. God being the Author of these ordinances to the ratifying
of them, all that acknowledge the Scriptures of truth, ought to
acknowledge them. Yet perchance, some will think that though they be not
unjust, yet that they are foolishly rigorous. We shall answer nothing to
this, but that word which we speak with much more reason than they that
first used it, "Should he deal with our sister, as with an harlot?"
Should they deal with our God as an idol? Should they deal with His
people as murderers and malefactors, and we not draw out His sword
against them?

ACT AGAINST CONVENTICLES.[18]

Forasmuch as the assembling and convocating of his majesty's subjects,
without his majesty's warrant and authority, is a most dangerous and
unlawful practice, prohibit and discharged by several laws and acts of
parliament, under high and great pains: and that notwithstanding
thereof, diverse disaffected and seditious persons, under the specious
but false pretences of religion and religious exercises, presume to
make, and be present at conventicles and unwarrantable meetings and
conventions of the subjects, which are the ordinary seminaries of
separation and rebellion, tending to the prejudice of the public worship
of God in the churches, to the scandal of the reformed religion, to the
reproach of his majesty's authority and government, and to the
alienating of the hearts and affections of the subjects from that duty
and obedience they owe to his majesty, and the public laws of kingdom.
For the suppressing and preventing of which for the time to come, his
majesty, with advice and consent of his estates of parliament, hath
thought fit to statute and enact, likeas they do hereby statute and
command, that no outed ministers who are not licensed by the council,
and no other persons not authorized, or tolerate by the bishop of the
diocese, presume to preach, expound scripture, or pray in any meeting,
except in their own houses, and to those of their own family; and that
none be present at any meeting, without the family to which they belong,
where any not licensed, authorized, nor tolerate as said is, shall
preach, expound scripture, or pray: declaring hereby, all such who shall
do in the contrary, to be guilty of keeping of conventicles; and that
he, or they, who shall so preach, expound, or pray, within any house,
shall be seized upon and imprisoned, till they find caution, under the
pain of five thousand merks, not to do the like thereafter, or else
enact themselves to remove out of the kingdom, and never return without
his majesty's license; and that every person who shall be found to have
been present at any such meetings, shall be _toties quoties_, fined
according to their qualities, in the respective sums following, and
imprisoned until they pay their fines, and further, during the council's
pleasure, viz., each man or woman, having land in heritage, life-rent,
or proper wadset, to be lined in a fourth part of his or her valued
yearly rent; each tenant labouring land, in twenty-five pounds Scots;
each cottar, in twelve pounds Scots, and each serving man, in a fourth
part of his yearly fee: and where merchants or tradesmen do not belong
to, or reside within burghs royal, that each merchant or chief tradesman
be fined as a tenant, and each inferior tradesman as a cottar: and if
any of the persons above-mentioned shall have their wives, or any of
their children living in family with them, present at any such meeting,
they are therefore to be fined in the half of the respective fines
aforesaid, consideration being had to their several qualities and
conditions. And if the master or mistress of any family, where any such
meetings shall be kept, be present within the house for the time, they
are to be fined in the double of what is to be paid by them, for being
present at a house conventicle. And it is hereby declared, that
magistrates of burghs royal are liable, for every conventicle to be kept
within their burghs, to such fines as his majesty's council shall think
fit to impose; and that the master or mistress of the house where the
conventicle shall happen to be kept, and the persons present thereat,
are to relieve the magistrates, as the council shall think fit to order
the same; it being notwithstanding free to the council to fine the
inhabitants of burghs for being present at conventicles within or
without burghs, or where their wives or children shall be present at the
same.

And further, his majesty understanding that divers disaffected persons
have been so maliciously wicked and disloyal, as to convocate his
majesty's subjects to open meetings in the fields, expressly contrary to
many public laws made thereanent, and considering that these meetings
are the rendezvouses of rebellion, and tend in a high measure to the
disturbance of the public peace, doth therefore, with advice and consent
foresaid, statute and declare, that whosoever, without license or
authority foresaid, shall preach, expound scripture, or pray, at any of
those meetings in the field, or in any house where there be more
persons than the house contains, so as some of them be without doors
(which is hereby declared to be a field conventicle) or who shall
convocate any number of people to these meetings, shall be punished with
death, and confiscation of their goods. And it is hereby offered and
assured, that if any of his majesty's good subjects shall seize and
secure the persons of any who shall either preach or pray at these
field-meetings, or convocate any persons thereto, they shall, for every
such person so seized and secured, have five hundred merks paid unto
them for their reward, out of his majesty's treasury, by the
commissioners thereof, who are hereby authorised to pay the same; and
the said seizers and their assistants are hereby indemnified for any
slaughter that shall be committed in the apprehending and securing of
them. And, as to all heritors and others aforesaid, who shall be present
at any of these field-conventicles, it is hereby declared, they are to
be fined, _toties quoties_, in the double of the respective fines
appointed for house conventicles; but prejudice of any other punishment
due to them by law as seditious persons and disturbers of the peace and
quiet of the kirk and kingdom.

And, seeing the due execution of laws is the readiest means to procure
obedience to the same; therefore, his majesty, with consent and advice
foresaid, doth empower, warrant, and command all sheriffs, stewarts of
stewartries, lords of regalities, and their deputes, to call before
them, and try all such persons who shall be informed to have kept, or
been present at, conventicles within their jurisdictions, and to inflict
upon these who shall be found guilty, the respective fines exprest in
this act; they being always countable to the commissioners of his
majesty's treasury, for the fines of all heritors within their bounds.
And his majesty, for the encouragement of the said sheriffs, stewarts,
and lords of regalities, to be careful and diligent in their duties
therein, doth allow to themselves all the fines of any persons within
their jurisdictions, under the degree of heritors; and requires the
lords of his majesty's privy council to take exact trial of their care
and diligence herein; and if the sheriffs, stewarts, and bailiffs, be
negligent in their duties, or if the magistrates within burghs shall be
negligent in their utmost diligence, to detect and delate to the council
all conventicles within their burghs, that the council inflict such
censures and punishments upon them as they shall think fit. And the
lords of his majesty's privy council are hereby required to be careful
in the trial of all field and house-conventicles kept since the first
day of October, one thousand six hundred and sixty-nine, and before the
date hereof, and that they punish the same conform to the laws and acts
of state formerly made thereanent. And lastly, his majesty, being
hopeful that his subjects will give such cheerful obedience to the laws
as there shall not be long use of this act, hath therefore, with advice
foresaid, declared that the endurance thereof shall only be for three
years, unless his majesty shall think fit that it continue longer.

THE SANQUHAR DECLARATION.[19]

It is not amongst the smallest of the Lord's mercies to this poor land
that there have been always some who have given their testimony against
every course of defection, (that many are guilty of) which is a token
for good, that He doth not as yet intend to cast us off altogether, but
that He will leave a remnant in whom He will he glorious, if they,
through His grace, keep themselves clean still, and walk in His way and
method, as it has been walked in and owned by Him in our predecessors of
truly worthy memory, in their carrying on of our noble work of
reformation in the several steps thereof, from popery, prelacy, and
likewise Erastian supremacy, so much usurped by him, who (it is true so
far as we know) is descended from the race of our kings, yet he hath so
far deborded from what he ought to have been, by his perjury and
usurpation in Church matters, and tyranny in matters civil, as is known
by the whole land, that we have just reason to account it one of the
Lord's great controversies against us, that we have not disowned him and
the men of his practices, (whether inferior magistrates or any other) as
enemies to our Lord and His crown, and the true Protestant and
Presbyterian interest in thir lands, our Lord's espoused bride and
Church. Therefore, although we be for government and governors such as
the Word of our God and our Covenant allows, yet we for ourselves and
all that will adhere to us as the representatives of the true
Presbyterian Kirk and Covenanted nation of Scotland, considering the
great hazard of lying under such a sin any longer, do by thir presents
disown Charles Stuart, that has been reigning (or rather tyrannizing as
we may say) on the throne of Britain these years bygone, as having any
right, title to, or interest in, the said Crown of Scotland for
government, as forfeited several years since, by his perjury and breach
of covenant both to God and His Kirk, and usurpation of His crown and
royal prerogatives therein, and many other breaches in matters
ecclesiastic, and by his tyranny and breach of the very _leges regnandi_
in matters civil. For which reason we declare, that several years since
he should have been denuded of being king, ruler, or magistrate, or of
having any power to act, or to be obeyed as such. As also, we, being
under the standard of our Lord Jesus Christ, Captain of Salvation, do
declare a war with such a tyrant and usurper, and all the men of his
practices, as enemies to our Lord Jesus Christ and His cause and
covenants; and against all such as have strengthened him, sided with, or
any wise acknowledged him in his tyranny, civil or ecclesiastic, yea,
against all such as shall strengthen, side with, or any wise acknowledge
any other in the like usurpation and tyranny, far more against such as
would betray or deliver up our free reformed mother-kirk unto the
bondage of antichrist, the Pope of Rome. And by this we homologate that
testimony given at Rutherglen, the 29th of May, 1679, and all the
faithful testimonies of these who have gone before, as also of these who
have suffered of late. And we do disclaim that Declaration published at
Hamilton, June, 1679, chiefly because it takes in the king's interest,
which we are several years since loosed from, because of the foresaid
reasons, and others, which may after this (if the Lord will) be
published. As also we disown, and by this resent the reception of the
Duke of York, that professed papist, as repugnant to our principles and
vows to the Most High God, and as that which is the great, though not
alone, just reproach of our Kirk and nation. We also by this protest
against his succeeding to the crown; and whatever has been done, or any
are essaying to do in this land (given to the Lord), in prejudice to our
work of reformation. And to conclude, we hope after this none will blame
us for, or offend at our rewarding these that are against us as they
have done to us as the Lord gives opportunity. This is not to exclude
any that have declined, if they be willing to give satisfaction
according to the degree of their offence.

_Given at Sanquhar, June 22nd, 1680._

PROTESTATION AGAINST THE UNION.[20]

It will, no doubt, be reputed by many very unseasonable to protest at
this time, against this Union, now so far advanced and by their law
established; but the consideration of the superabundant, palpable and
eminent sins, hazards, and destructions to religion, laws, and liberties
that are in it, and natively attend it, is such a pressing motive, that
we can do no less, for the exoneration of our consciences in shewing our