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."
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.