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.