Part 29

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.