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.