Chapter 28

1. The covenant you made with God in baptism. A Christian (saith Chrysostom) should never step out of doors, or lie down in his bed, or go into his closet, but he should remember the time when he did renounce the devil and all his works. Oh, let us not forget that which we ought always to remember! Let us remember to keep that covenant, as we ever desire God should remember us in mercy at the great day.

2. The covenant we make with God in our afflictions. Famous is that passage of Pliny in one of his epistles, to one that desired rules from him how to order his life aright; I will (saith he) give you one rule, which shall be instead of a thousand: That we should persevere to be such, when we are well, as we promise to be when we are sick. A sentence never to be forgotten: the Lord help us to live accordingly.

3. The covenant which you are to take this day. The happiness or misery of England doth much depend upon the keeping or breaking of this covenant. If England keep it, England by keeping covenant shall stand sure. If England break it, God will break England in pieces. If England slight it, God will slight England. If England forsake it, God will forsake England, and this shall be written upon the tomb of perishing England, "Here lieth a nation that hath broken the covenant of their God." Remember what you have heard this day, that it is the brand of a reprobate to be a covenant-breaker, and it is the part of a fool to vow and not to pay his vows. And God hath no delight in the sacrifice of fools. "Better not to vow, than to vow and not to pay." It is such a high profanation of God's name, as that God cannot hold a covenant-breaker guiltless; it is perjury, injustice, spiritual adultery, sacrilege. And the very lifting up of our hands this day, (if you do not set heart and hand on work to keep covenant) will be a sufficient witness against you at the great day. We read "that Jacob and Laban entered in covenant, and took a heap of stones, and they called the place Mizpah, the Lord watch between me and thee," and made them a witness, and said "this heap is a witness." "The God of Abraham judge betwixt us." Such is your condition this day. You enter into covenant to become the Lord's, and to be valiant for His truth, and against His enemies, and the very stones of this church shall be witness against you, if you break covenant; the name of this place may lie called Mizpah. The Lord will watch over you for good, if you keep it, and for evil if you break it; and all the curses contained in the book of the covenant shall light upon a willing covenant-breaker. The Lord fasten these meditations and soul-awakening considerations upon your hearts. The Lord give you grace to keep close to the covenant and a good conscience, which are both lost by breaking covenant.

There are four things I shall persuade you unto in pursuance of your covenant. 1. To be humbled for your own sins, and for the sins of the kingdom; and more especially, because we have not, as we ought, valued the inestimable benefit of the gospel, that we have not laboured to receive Christ in our hearts, nor to walk worthy of Him in our lives, which are the causes of other sins and transgressions so much abounding amongst us. Gospel sins are greater than legal sins, and will bring gospel curses, which are greater than legal curses. And therefore let us be humbled according to our covenant, for all our gospel abominations. 2. You must be ambitious to go before one another in an example of real reformation. You must swear vainly no more, be drunk no more, break the Sabbath no more. You must remember what David says. "But unto the wicked God saith, What hast thou to do to take My covenant in thy mouth? Seeing thou hatest instruction, and castest My words behind thee." To sin willingly, after we have sworn not to sin, is not only to sin against a commandment, but to sin against an oath, which is a double iniquity, and will procure a double damnation. And he that takes a covenant to reform, and yet continueth unreformed, his covenant will be unto him as the bitter water of jealousy was to the woman guilty of adultery, which made her belly to swell, and thigh to rot. 3. You must be careful to reform your families, according to your covenant, and the example of Jacob and Joshua, and the godly kings fore-mentioned. 4. You must endeavour, according to your places and callings, to bring the churches of God in the three kingdoms to the nearest conjunction, and uniformity in religion. O blessed unity! how comes it to pass, that thou art so much slighted and contemned? Was not unity one of the chief parts of Christ's prayer unto His Father, when He was here upon the earth? Is not unity amongst Christians one of the strongest arguments to persuade the world to believe in Christ? Is it not the chief desire of the holy apostles, that we "should all speak the same things, and that there should be no division amongst us?" Is not unity the happiness of heaven? Is it not the happiness of a city, to be at unity with itself? "Is it not a good and pleasant thing for brethren to dwell together in unity?" How comes it to pass then that this part of the covenant is so much forgotten? The Lord mind you of it this day; and the Lord make this great and famous city, a city of holiness, and a city of unity within itself: for if unity be destroyed, purity will quickly also be destroyed. The church of God is _Una_, as well as _Sancta_; it is but one church, as well as it is a holy church. And "Jesus Christ gave some to be apostles, etc. till we all come to the unity of the faith." The government of Christ is appointed for keeping the church in unity, as well as purity. These things which God hath joined together, let no man put asunder. That government which doth not promote unity as well as purity, is not the government of Christ. Oh, the misery of the kingdom where church divisions are nourished and fomented! A kingdom or church against itself, cannot stand. Would it not be a sad thing, to see twelve in a family, and one of them a Presbyterian, another an Independent, another a Brownist, another an Antimonian, another an Anabaptist, another a Familist, another for Prelatical government, another a Seeker, another a Papist, and the tenth, it may be, an Atheist, and the eleventh a Jew, and the twelfth a Turk? The Lord in His due time heal our divisions, and make you His choice of instruments, according to your places, that the Lord may be one, and His name one in the three kingdoms.

_Quest._ But some will say, "How shall I do to get up my heart to this high pitch, that I may be a covenant-keeper?" I will propound these three helps. 1. Labour to be always mindful of your covenant, according to that text, "God is always mindful of His covenant." It was the great sin of the people of Israel, that they were unmindful of the covenant. They first forgot the covenant, and afterwards did quickly forsake it. He that forgets the covenant, must needs be a covenant-breaker. Let us therefore remember it, and carry it about us as _quotidianum argumentum_, and _quotidianum munimentum_. 1. Let us make the covenant a daily argument against all sin and iniquity; and when we are tempted to any sin, let us say, "I have sworn to forsake my old iniquity, and, if I commit this sin, I am not only a commandment-breaker, but an oath-breaker. I am perjured. I have sworn to reform my family, and therefore I will not suffer a wicked person to tarry in my family; I have sworn against neutrality and indifferency, and therefore I will be zealous in God's cause." 2. Let us make this covenant a daily muniment and armour of defence, to beat back all the fiery darts of the devil: when any one tempts thee by promise of preferment to do contrary to thy covenant, or threatens to ruin thee for the hearty pursuing of thy covenant, here is a ready answer, "I am sworn to do what I do, and, if I do otherwise, I am a perjured wretch." This is a wall of brass, to resist any dart that shall be shot against thee for well-doing, according to thy covenant. Famous is the story of Hannibal, which he told king Antiochus, when he required aid of him against the Romans, "When I was nine years old (saith he) my father carried me to the altar, and made me take an oath to be an irreconcilable foe to the Romans. In pursuance of this oath, I have waged war against them thirty-six years. To keep this oath, I have left my country, and am come to seek aid at your hands, which, if you deny, I will travel all over the world, to find out some enemies to the Roman state." If an oath did so mightily operate in Hannibal; let the oath you are to take this day work as powerfully upon you; and make your oath an argument to oppose personal-sins and family sins, and to oppose heresy, schism, and all profaneness; and to endeavour to bring the church of God in the three kingdoms to the nearest conjunction and uniformity. And let this oath be armour-proof against all temptations to the contrary. And know this one thing, that if the covenant be not a daily argument and muniment against sin, it will become, upon your breaking of it, a daily witness against you, as the book of the law was, and an "everlasting shame and reproach" unto you and yours. 2. Let us have high thoughts of the covenant. Actions and affections follow our apprehensions. If thy judgment be belepered with a corrupt opinion about the covenant, thy affections and actions will quickly be belepered also: and therefore you ought to endeavour, according to your places, that nothing be spoken or written that may tend to the prejudice of the covenant. 3. You must take heed of the cursed sin of self-love, which is placed in the forefront, as the cause of all the catalogue of sins here named; "Because men are lovers of themselves, therefore they are covetous," etc., and therefore they are covenant-breakers. A self-seeker cannot but be a covenant-breaker: this is a sin you must hate as the very gates of hell.

And this is the second sin I promised in the beginning of my sermon to speak on: but the time, and your other occasions will not permit. There is a natural self-love, and a divine self-love, and a sinful self-love. This sinful self-love is, when we make ourselves the last end of all our actions, when we so love ourselves, as to love no man but ourselves, according to the proverb, "Every man for himself." When we pretend God and His glory, and the common good, but intend ourselves, and our own private gain and interest; when we serve God upon politic designs. Where this sinful self-love dwells, there dwells no love to God, no love to thy brother, no love to church or state. This sinful self-love is the caterpillar that destroyeth church and commonwealth. It is from this sinful self-love that the public affairs drive on so heavily, and that church-government is not settled, and that our covenant is so much neglected. Of this sin, I cannot now speak; but, when God shall offer opportunity, I shall endeavour to uncase it you. In the meantime, the Lord give you grace to hate it as hell itself.

THE NATIONAL COVENANTS.

THE

FORM and ORDER

OF THE

CORONATION

OF

CHARLES II.

King of _SCOTLAND_, _ENGLAND_, _FRANCE_, and _IRELAND_.

As it was acted and done at _SCOON_, the First Day of _January_, 1651.

By the Reverend Mr. Robert Douglas, Minister at _Edinburgh_, and one of the Members of the _Westminster_ Assembly of _Divines_.

1 Chron. xxix. 23. _Then_ Solomon _sat on the Throne of the Lord as King, in stead of_ David _his Father, and prospered, and all_ Israel _obeyed him._

Prov. xx. 8. _A King that sitteth in the Throne of Judgment, scattereth away all Evil with his Eyes._

Prov. xxv. 5. _Take away the Wicked from before the King, and his Throne shall be established in Righteousness._

GLASGOW Printed for George Paton, and are to be Sold at his Shop in _Linlithgow_, and other Booksellers in Town and Country. 1741.

THE NATIONAL COVENANTS

CORONATION SERMON AT SCONE.[15]

_BY ROBERT DOUGLAS._

And he brought forth the king's son, and put the crown upon him; and gave him the testimony, and they made him king and anointed him, and they clapped their hands, and said, God save the king.

And Jehoiada made a covenant between the Lord, and the king, and the people, that they should he the Lord's people; between the king also, and the people.--_2 Kings_ xi, 12, 17.

In this text of Scripture you have the solemn enthronizing of Joash, a young king, and that in a very troublesome time; for Athaliah, the mother of Ahaziah, had cruelly murdered the royal seed, and usurped the kingdom by the space of six years. Only this young prince was preserved by Jehosheba, the sister of Ahaziah, and wife to Jehoiada, the high priest, being hid with her in the house of the Lord, all that time.

Good interpreters do conjecture, though Joash be called the son of Ahaziah, that he was not his son by nature, but by succession to the crown. They say, that the race of Solomon ceased here, and the kingdom came to the posterity of Nathan, the son of David, because, 'tis said, "the house of Ahaziah had no power to keep still the kingdom;" which they conceive to be for the want of children in that house, and because of the absurdity and unnaturalness of the fact, that Athaliah, the grandmother, should have cut off her son's children. I shall not stand on the matter, only I may say, if they were Ahaziah's own children, it was a most unnatural and cruel act for Athaliah to cut off her own posterity.

For the usurpation, there might have been two motives. _First_, It seemeth when Ahaziah went to battle, Athaliah was left to govern the kingdom, and, her son Ahaziah being slain before his return, she thought the government sweet, and could not part with it, and because the royal seed stood in her way, she cruelly destroyed them, that she might reign with the greater freedom. _Secondly_, She was earnest to set up a false worship, even the worship of Baal, which she thought could not be so well done, as by cutting off the royal race, and getting the sole power in her hand, that she might do what she pleased.

The business you are about this day, is not unlike: you are to invest a young king in the throne, in a very troublesome time, and wicked men have risen up and usurped the kingdom, and put to death the late king most unnaturally. The like motives seemed to have prevailed with them. _First_, These men by falsehood and dissimulation, have gotten power in their hands, which to them is so sweet, that they are unwilling to part with it; and because the king and his seed stood in their way, they have made away the king, and disinherited his children, that the sole power might be in their hand. _Secondly_, They have a number of damnable errors, and a false worship to set up, and intend to take away the ordinances of Christ, and government of His kirk: all this cannot be done, unless they have the sole power in their hands, and this they cannot have until the king and his posterity be cut off. But I leave this, and come to the present solemnity; there's a prince to be enthroned, good Jehoiada will have the crown put upon his head.

It may be questioned why they went about this coronation in a time of so great hazard, when Athaliah had reigned six years. Had it not been better to have defeated Athaliah, and then to have crowned the king? Two reasons may be rendered why they delay the coronation. (1) To crown the king was a duty they were bound to. Hazard should not make men leave their duty; they did their duty, and left the success to God. (2) They crowned the young king, to endear the people's affections to their own native prince, and to alienate their hearts from her that had usurped the kingdom. If they had delayed (the king being known to be preserved), it might have brought on not only compliance with her, but also subjection to her government, by resting in it, and being content to lay aside the righteous heir of the crown.

The same is observed in our case; and many wonder that you should crown the king in a dangerous time, when the usurpers have such power in the land. The same reasons may serve to answer for your doing. (1) It is our necessary duty to crown the king upon all hazards, and to leave the success to God. (2) It appeareth now it hath been too long delayed. Delay is dangerous, because of the compliance of some, and treachery of others. If it shall be delayed longer, it is to be feared that the most part shall sit down under the shadow of the bramble, the destroying usurpers.

I come to the particular handling of the present text: and, to speak from it to the present time, I have read the twelfth and seventeenth verses, because of these two which meet together in the crowning of a king, and his renewing the covenant. Amongst many particulars which may be handled from this text, I shall confine myself to these five, 1. The crown, "He put the crown upon his head." 2. The testimony, "He gave him the testimony." 3. The anointing, "They anointed him." These three are in the twelfth verse. As for that which is spoken of the people's joy, we shall give it a touch when we come to the people's duty. 4. The covenant between God and king and the people; "Jehoiada made a covenant between God and the king and the people, that they should be the Lord's people." 5. The covenant between the king and the people; "between the king also and the people."

I. The First thing is the crown is put upon his head. A crown is the most excellent badge of royal majesty. To discourse on crowns in a state way, I shall leave unto statesmen, and lay only these three before you of the crown.

I. In putting on of the crown, it should be well fastened, for kings' crowns are oftentimes tottering, and this is a time wherein they totter. There are two things which make kings' crowns to totter, great sins, and great commotions and troubles; take heed of both.

1. There are many sins upon our king and his family: sin will make the surest crown that ever men set on to totter. The sins of former kings have made this a tottering crown. I shall not insist here, seeing there hath been a solemn day of humiliation thro' the land on Thursday last, for the sins of the royal family; I wish the Lord may bless it; and desire the king may be truly humbled for his own sins, and the sins of his father's house, which have been great; beware of putting on these sins with the crown; for if you put them on, all the 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."