HE that reads the Text, and knowes the occasion of this great and solemn assembly; and he is a stranger in our Israel, that knowes it not, will presently acknowledge the suitableness and fitness of it. The Text speaks of the Coronation of a King, of a King the Son of a King; of a Kings Son, whose Father was treacherously and trai­terously murdered; of a King, who by force and violence was kept from the ex­ercise [Page 2] of his Kingly Office, his Royaltie and Dignitie; of a King, who for sever­all years lay hid in darkness and obscuri­tie, yet afterward beyond all expectation, probabilitie, by divine Providence, yea, almost possibilitie, restored to his Crown and Dignitie without the sheding of blood, but of the Usurper, the grand Con­spirator and Traytor.

The History is briefly thus; Ahaziah the Kings Father, King of Judah, was by the hand of Jehu a furious Zealot, yet a great Politician, a notorious close Hypo­crite, yet a gallant Commander shott to death. He being dead, Athaliah his mother like a Beare rob'd of her whelps, like a shee Tyger full of rage and mad­ness, a furie and friend of hell destroyed all the Seed Royal. Jehosaba sister to Athaliah stole Joash the Son of Ahaziah from amongst the Kings Sons that were slaine, she hid him in the house of the [Page 3] Lord six years. Jehoiada in the seventh year brings him forth to the people, puts the Crown upon him, gave him the testimony, they made him King, and anointed him, they clapt their hands, and said, God save the KING.

There is no difficultie in the words, he that runs may read, and he that reads will understand, there is no diversity nor va­rietie in them. In the Text there are three parties, and the parts they performed in this restauration. Jehoiada the high Priest; Joash the King; and the People. I name them not according to their excellency and worth, but as they are presented in the Text. 1. Jehoiada he shews him­self upon this great and glorious Theatre, and he acts four things, 1. He brings forth the Kings Son. 2. He puts the Crown upon him. 3. He gives him the testimony. 4. He anointed him. The second Per­son is Joash the King, and the parts that [Page 4] he performes, answerable to the parts of Jehoiada, are likewise four. 1. He publick­ly shews himself to the people in his Roy­altie and Majestie. 2. He weares the Crown on his Head. 3. He takes the testimony in his Hand. 4. He hath the sacred Oyle on his breast. The third partie that appears, the People; the parts that they performe are three. 1. They made him King. 2. They clapt their hands. 3. They said, God save the KING: these are the parts and parcells of the text. Of these in their order, briefly and plain­ly: and first of the First;

Jehoiada brought forth the Kings Son.

In the book of Judges, it is four several times recorded there was no King in Israel, and it is very observable, that every time it is recorded, is occasioned by some notorious villany, some horrid impi­etie, that was then committed. The first time we read these words, that there [Page 5] was no King in Israel, Iudg. 17.16. is— Micah had a house of gods, and made an Ephod and Teraphim, and consecrated one of his Sons to be his Priest, Idols were erected, Idolatry was committed, an abomina­tion that Gods soule hateth. The se­cond time we read the words is—and then we read of robing and spoyling, Iudg. 18.1. plundring and rifling of houses, murder­ing and massacring man, woman and child, and burning the City. The tribe of Dan every one with their sword girt about them, march't to Laish unto a peo­ple that were quiet and secure, with a rage reaching up to heaven they destroy­ed all before them; a wickedness not to be paralleld. The third time we read the words in—the men of Gibeon offered force and violence to a Levite a wafareing man; they ravished his wife; Iudg. 19.1. they forced her to death: a greater wick­edness they attempted, a wickedness not [Page 6] once to be named. Iudg. 21.25. The fourth time we read the words Judg. 21.25. And there we read of an unnaturall war, a civil uncivil war, a bloody and cruel war amongst the Tribes themselves, thousands were slain, and almost a whole Tribe destroyed in Israel: the Book of Judges closeth it with these words, In those daies there was no King in Israel; intimating and implying, that all the impieties, the wickednesses, the villanies that were then committed vvas upon this account, because there was no King in Israel Alas what a woful Com­monvvealth there vvas when there was no King in Israel, then Idols vvere erected, Idolatry committed, Errours, Heresies, Blasphemies, false Religion, false VVor­ship connived at, tollerated: robbing, rifeling and plundering of houses, rapes and murthers, bloody and cruel vvars, all vvas out of course, in State, in Church. Micah vvas a private man; Gibeon a Ci­ty. [Page 7] Dan a Tribe. Tribes, Cities, Fami­lies, all in disorder and confusion: Nor was this in secret corners, but all the Land of Israel over. Micah dwelt at Mount Ephraim, in the midst of Canaan; Gibeah was at one end, Dan at the other, so, in the midst and both ends, all were wrap­ed up in darkness and blackness. You see what misery comes by want of a King, what a masse of mischief, disorder upon disorder; the holy Ghost doth not charge them with a flat Anarchy, that there was no Estate, no kinde of Government a­mong them; there were both Priests and Judges; there was a millitary Govern­ment, but there wanted a King; and God hath assigned this for the only cause, and we will not be wiser then God, to search for other reasons. I could easily paralel all that I have said in our English- Israel; but the King and Parliament hath made it forbiden fruit, and have passed an Act [Page 8] of free and generall pardon, Indempnity and Oblivion, may God, and all the people of the Land seale to it. You see what the want of a King is, and by that you will the better judg of the blessedness of hap­piness of that people, that have a King.

Kingly Government is the best Go­vernment, for order, peace, strength; so saith the Philosopher, and he proves them all one by one; the best without contro­versie, for had there been a better, God would not at last have resolved on this for his own people. This is the most per­fect, most like the Government of Hea­ven, God changed the Government, from Joshua the Captain, to the Judges; from the Judges to Eli and Samuel, Priests; but when he set a King over his people, he changed that Government no more. Jehotada did a great and glorious vvork, when he brought forth the King, a vvork pleasing to God, and acceptable to the [Page 9] people, this was the first work Jehoiada did; He brought forth the King. 2. He put the Crown upon him, He, Jehoiada, not the people. Chr 23.11 Consult—The Crowne doth not make the King, it shews him to be King; it addes nothing to the truth and being, though much to the honour and glory: the putting the Crown upon him is an external right and ceremonie, nothing intrinsecal, essential to the con­stitution of a King. The Crown is an ornament of renown and glory, proper and peculiar to the wearing of Kings a­lone. The Crown crowns the head, the head the highest member of the body naturall; the Crown on the head of the King speaks the King the highest mem­ber of the body politick; honour, glory, dignity is originally from the Crown; where there is no Crown, there honours are not confer'd, Dukes, Marquesses, Earles, Viscounts, Barons, Knights, they [Page 10] have their dignity derived from the Crown; streame greater and lesse flow­ing from this Fountaine, rivers rivolets coming from this Sea, and returning to this Sea again.

Jehoiada he puts the Crown upon him, but it is God, that reacheth the Crown to Jehoiada, to put it upon the head of the King. Ps. 21.3. Thou settest a Crown of pure gold on his head, as David acknowledgeth on the triumphant day of victory: yea, not King David only, but King Jesus, the King of Saints, the King of Nations, the king of kings hath said it, Pro. 8.15. by me Kings reigne: we have Gods word for it, his deed, his best deed, his guift, I have given you a King; kings are placed in their thrones by God, vested with their Robes by God, girt with their Swords by God, anointed by God, crowned by God, so saith the Scripture, had I time to quote the texts. God hath imparted his Name to kings, I have said [Page 11] you are Gods, Sons of the most high; Kings have their descent from God; king of kings is upon his thigh, and Melchize­deck his first king and his tipe, is brought in without father and mother, to shew that Kings are the generation of God. This made the Emperours to stamp their coyne with an hand coming out of the Cloudes, houlding a Crown, and putting it on their heads, and accordingly to stile themselves crowned of God.

3. He gave him the testimony, a Book wherein the Law of God was registred, the Book of Deutronomy, saies the Greek; the five Books of Moses, saies the Jewes, Deut. 17.18.19. And it shall be when he sitteth upon the Throne of his Kingdome, that he shall write him a copy of this Law in a Book, out of that which is before the Priests the Levites; and it shall be with him, and he shall read therein all the dayes of his life, that he may learn to feare the Lord his God, to keep all the words [Page 10] of this Law, and these Statutes, to do them. The Hebrews record it thus, when the king sitteth upon the Throne of his king­dome, he hath a Book of the Law, that his Father had, given unto him, and he was to write with his own hand a second Book of the Law, and ever to carry this Book about with him; the original Book was kept in the Sanctuary, and out of that Book was the kings copy written, that it might be most exact and perfect. This testimony was given to him, that he might know what the Law required of him in reference to God, to himself, to his people; and what he might expect from God and the people. At this day Christian Kings have the Bible put into their hands, which requires wisedome, understanding, integrity, courage, the feare of God, love of the truth, hating of covetousness, having no respect of persons; the two last proper­ties Heathens themselves required, [Page 15] whence the Thebans painted Justice with­out hands, without eyes, to intimate they should receive no guifts, nor be sway'd with sight of persons.

He gave him the testimony, that he might be the keeper, the revenger of both Tables. The king is a mixt person, he hath the Crown upon his head, and the testimony in his hand, which speaks him in all causes, and over all persons within his Dominions supreme Head and Go­vernour; they steal from the kings Crown the most precious jewel, that exempt per­sons and causes from him; whilst the king hath a Crown upon his head, and the testimony in his hand, God and the peo­ple will love and honour him: the Crown honours him in the sight of the people, and the testimony in the sight of God, and may the king have ever this honour and love, and let all the people say Amen.

4. He anointed him, all kings were not [Page 14] anointed; such kings as imediatly suc­ceeded their parents, as Heirs apparent, their titles being no way questioned, are upon the royal Throne without any such anoynting: but such as were immediatly chosen of God, as Saul, David, Jehu, were anoynted: so also when the younger Brother vvas prefer'd before the elder, as Solomon and they, who vvere made kings in troublesome times, vvhen the Land vvas in great danger and fears, the former king being slain, as Jehoahaz, and vvho had their right interrupted by an Usurp­er, as Joash in the text: kings vvere a­noynted to signify the collation of guifts and graces by the Spirit unto that place and function to vvhich God called them, as it follovved, the anoynting of Saul. Again, kings vvere anoynted to set them apart, and to advance them above o­thers in authority and eminency, in which oyle hath some resemblance, [Page 15] which mixeth not with other liquors, but seperateth from them, and floateth above them. Once more, Kings were anointed to give evidence to the true title, and to make them depend on Gods protection and blessing. Lastly, Kings were a­nointed, to secure them from the force and violence of men and devils. Ps. 105.15. 1 Sam. 26.9. Touch not mine anointed. Who can stretch forth his hand against the Lords anointed, and be guiltlesse? Thus Jehoiada, he brought forth the King, he put the Crown upon him, gave him the testimony, he anointed him; he did not one of these, but all; had he only brought him forth, and not crowned him, he had appeared as one of the people; had he crowned him, and not given him the te­stimony, he might have been a Pagan, a Heathen, had he brought him forth, crowned him, given him the testimony, he might have been King, but not fitted, nor qualified; but being brought forth, [Page 14] crown'd, having the testimony, and a­nointed, these speak him a King indeed, a glorious, a religious, a King chosen and given by God unto the people. He brought him forth, he, who? Jehoiada: and why Jehoiada? he was of the blood Royall, a kinsman to the King, he was the High Priest, the second in the kingdom, a great States-man, a prudent Councellour, a Loyall Subject, a Religious and a Holy man, who so fit as Jehoiada? Princes may be Priests, and Priests may be Princes, Aaron and Moses joyning together make a glorious Government. And thus much for the first partie, and the four parts performed by him.

The second partie that appeareth upon this publick Theatre and makes it more glorious, is Joash the King. The parts that he performes: First he shews him­self to the people without blushing, He stands upright, with boldness and confi­dence, [Page 17] innocence and justice supporting Him, not as an Ʋsurper, not as an Intruder, not as one elected by the people; but as the next, the right, the lawful Heire to the kingdom, tacitly claiming the Royalty, the Sover­aignty as due to him: He shews himselfe to the people, as a Star of the first magni­tude, as a light shining out of darkness, as the Sun conquering and triumphing over mists and cloudes, overcoming a dreadfull Eclipse, that interrupted his influence.

2. He weares the Crowne upon his Head, not because set on by Jehoiada, but because given Him of God, the Heir and Inheritour to it: His Head fitteth the Crown, and the Crown His Head: Had any other had the Crown upon his Head, it would have been a Crown of Thorns, a vexatious Crown, a Crown, a talent of Lead, that neither he, nor his heire should have been able to beare, a Crown [Page 18] not steddy, not fixt, but ever shakeing and tottering, loose and burdensome. It is a remarkable observation, that I have read in our English History, though the Crowne hath been some times misplaced, though sometimes Usurped, though often inter­rupted; yet at last it returned to the right heir, and now is seated upon the head of the heir of our English Kings before the Conquest. Josephus tells us of Moses, when an infant, Pharaoh King of Egypt to pleas his daughter, who had adopted Moses to be her Son, takes the Crown from his own head and sets it upon the head of Moses; but he takes the Crown from his head, and throws it upon the ground. Once a Crown falling into a River, one dives for it, and having recovered it, sets it upon his head and swims to the Land with it: the King takes his Crowne, re­wards the man but cuts off his head. That Citizen that said he would make his Son [Page 19] heire to the Crowne, meaning his house, that known by the Signe of the Crowne, lost his life for it. Joash weares the Crown, Athaliah is crushed to pieces by it.

3. The King takes the testimony into his hand. David accounted more of the testi­mony then of the Crown: the Crown was on David's head, the testimony was engra­ven on his heart; he found an end of crowns, but the testimony was exceeding broad. Oh! how do I love thy Law. It was sweeter to him then the honey and the honey combe, dearer to him than thousands of gold and sil­ver: he made it his counsellour, his friend, his companion. Great Alexander in all his wars and travels he carried Homer's works about with him, and lodged them in the Persian Cabinet. Queen Elizabeth highly prized Seneca de Clementia. Ahasuerus com­mauded the Books of the Records of the Chronicles to be read to him: It was not Homers's works, no Poetical fable, no Ro­mance, [Page 20] It was not Seneca de Clementia, no moral philosophy; It was not the Histo­ry, the Annals, the Chronicles that King Joash took into his hand; it was the testi­mony, the Book of God, the royall Law; so the Apostle James calls it, the royal Law, because royally given with Majesty and power, because a standard to all Laws, be­cause it reacheth to all times, Nations, tongues and languages, because Kings are to keep it and protect it. It was not the Scepter that he took into his hand, the em­bleme, which shews his power to give laws; but the testimony, according to which he was to frame he Laws. It is a fundamen­tal Law of this Nation, that if any Law be enacted contrary to the Law of God, there needs no repeale of it, but is null of it self, and people are not bound to the obedience of it, Joash took the testimony in his hand, and this was the third part he performed.

4. He had the sacred, the anointing oyle [Page 21] upon him. It was not the Crown on his head, nor the testimony in his hand; but this anointing that qualified and fitted him to be a King. King Jesus he was anointed, no King anointed as he: he had not the Spi­rit in measure, the fulness of the Godhead dwelt bodily in him, Zach. 4.12. and of his fullnesse Kings receive grace for grace. It is said of that oyle wherewith the Kings of France are anointed, that it was first given from Heaven. In the Scripture we read of two Olive branches, which through the two golden pipes empty the golden Oyle out of themselves. Some Kings were anointed with oyle out of the Violl, some out of the Cruse. The Lord Jesus had this oyle naturally flowing from the Olive tree Those Kings, whose succession was long to continue, were a­nointed with oyle out of the Viol: those Kings, whose heirs presently failed, were anointed out of the Cruse. Kings beare this sacred oyle upon their breast, to shew [Page 22] that they are to have grace in their hearts: While Kings have this oyle on their brests; the testimony in their hand, the Crown on their head, and live amongst their people, that King cannot but be glorious, that peo­ple a blessed, a happy people. Once it was said to one of our Kings by a voice from Heaven, in deep thoughts, who should suc­ceed him, the kingdome is the Lords and he will take care of it. Joash was anointed, and this is the second party, and the fourth and last part he performed.

The third partie was the people, and of them it is said, they made him King, they clapt their hands, they said, God save the King, let the King live. First they made him King; he was King before, but they ac­knowledg him then to be King: he had the right before, but now they give him the possession. In kingdoms where Kings are by succession, there is no Interregnum, but no sooner is the King dead, but his heir [Page 23] is immediatly King, the King never dyes. The Proclamations that are proclaimed throughout the Kingdome, and the Co­ronation of him, do but publish him King, and make it known to the people. It is not the representative of the people, not in Senates, nor Parliaments: it is not in the collective body to make Kings: Kings are Kings, though the whole people op­pose it; but it adds much to the honour, to the glory, to the renowne, to the peace, to the strength, to the comfort of the King, when all the people owns him, acknowledg­eth him, submits, swears obedience to him. This was the first part, they made him King.

2. They clapt their hands, this was a visi­ble expression of their great joy. See Ps. 47.1. Oh clap your hands all ye people, shout unto God with the voice of a triumph. So Ezek. 25.6 It is said of the Jews at this day, that as often as they read the Book of Hester, and mention is made of Haman, his name is [Page 24] so much in detestation and execration a­mongst them, that they suddainly start up as it were in a rage and fury, they bend their brow [...], they spit on the ground, they hisse, they stampe with their feet. Every Nation hath their several Rites and Ceremonies, their external and outward expression of joy. Yea, they did not only clap their hands, when the Crown was put upon him, they sounded the Trumpets, they had singing men and instruments of Musick. Consult 2 Chro. 23.13. Nor was this the act of a partie, of a faction, but of all the people of the Land. But the Captains of hundreds, the Nobles and the Governours of the people, and all the people of the Land. In Ezek. 8.14. We read of women weeping for Tam­muz. Interpreters say, by Tammuz is understood the Sun, who for some months departed from them; but when the Sun re­turned again, and they had his light, his heart, his influence, they rejoyced with [Page 25] great joy. When the wise men recover­ed the sight of the Star, that they had lost before, they rejoyced with exceeding great joy. Some say it was no new Star then created, but a Star not appearing before, but then shewing it self. Joash the King was as the Sun departed, as the bright morning Star eclipsed and darkned, when he appear­ed, the Sun returned, the Star shewed it self. The people rejoyced, they clapt their hands, this was the second thing.

3. They said, God save the King In other places we read they shouted, they shouted with a great shout, they shouted with a loud shout, they shouted that the Earth rang again. God sometimes calls upon his people to shout. The Jews upon se­veral occasions of joy, they expressed their joy by shouting; but when ever they shouted, they gave the greatest shout at the Coronation of a King: hence it is said, by way of eminency, Numb. 23.21. The shout [Page 26] of a King is amongst them; and what did they shout? these words, God save the King, or as it is in the Hebrew, let the King live. As they praised God for their King before, so now they pray to God for their King: according to the Canon of Scrip­ture, 1 Tim. 2.1, 2. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men: for Kings, and for all that are in authority, that we may lead a godly and peaceable life in all godlinesse and honesty. They prayed, let the King live, maugre all the opposition and contradiction of men and divels Let the King live, that the sons of violence may not prevaile against Him, that conspiracies, confederacies, treacheries, treasons may never prosper. Let the King live in Gods love and his peoples, that he may live glo­riously and prosperously: that he may live long here, and eternally hereafter. In their greatest joy and triumph they pray­ed, [Page 27] God save the king. They do not drink healths to the life of the king, or to the confusion of his enemies. Hest. 1.8. Great Ahasuerus the Heathen king in his greatest festivalls expresly forbad it; nor hath the Church of God any such custome; yea, they did not only pray, let the king live, but they took out of the way what might shorten the life of the king, that might make God an adversarie to Him; they rooted out Idolatrie, they brake down the Altars and Image of Baal in pieces, they slew Mattan the chief Priest of Baal; yea more, Jehoiada made a Covenant before the Lord, and the king, and the people, that they should be the Lords people, that the king should give protection to them, and they obedience to Him: I have done with the parts and parcels of the Text I have consid [...]red them severally by themselves, they all joyne their forces together, and commend unto us this reasonabe Obser­vation. ‘ [Page 28]The Restauration and Coronation of a king is matter of great joy and rejoycing to a Loyal and Religi­ous people.’ or thus, ‘The kings Restauration and Coronati­on is the Peoples Triumph and Glory.’

I shall not spend time in the confirmati­on and illustration of this Doctrine, I shal make some application, and that in one Use of Exhortation: not to Joash the king; not to Jehoiada the Priest; but to the People: you have heard what the People did, when the king was restored and crowned, they clapt their hands, & said, God save the king: besides what is said in the Text, I find two things more the people did, they praised God for the kings Restauration and Coronation; and they praised the king. 1. They praised God. Be exhorted on this day of the Kings Co­ronation to praise God, to give God the honour and glory of it, 1. Blesse God that [Page 29] we have a king, the shout of a king is a joy­full shout; better any than an Anarchy, bet­ter any one a king, than every one a king, I remember the cry of the Beasts in the Fable, when they were in consultation to submit themselves to the Lyon, as to their king, some alledged, he would do what he pleased; they all cried, better one Lyon do so, than all the Beares, and Wolves, and wilde Beasts of the Forrest.

2. Blesse God that our King is not by Election, but by Succession, no Invader, no Ʋsurper, no Conquerour, no Alien or Strang­er; not one, whose speech we understand not; but a king lineally descended from kings of the race Royal for many hundreds of years, who hath an undoubted right to be king, Ec. 10.17 Blessed art thou, O Land, when thy king is the Sonne of Nobles, the Sonne of kings.

3. Blesse God that our king is peacea­bly restored to us, that the people gene­rally [Page 30] and universally receive him for King. There were great thoughts of heart, be­cause of the division of king and subjects. It was given out concerning Queen Eliza­beth, when shee should die, clouds of blood did hang in the ayre; but God brought in king James peaceably, and made him a peace maker. It was above our faith, a­bove our hopes, yet in duty we praied, that our king might peaceably be restored unto us. It is observed no lesse then miraculous when God brought his people Israel out of Egypt, that no dogg opened his mouth. It was in the dark time of night, there was great noise and tumult, yet no dogg barked. When the king was restored unto us, it was as it was in Heaven for a time, great silence, all mens mouths were stopped, and the king peaceably and joyfully restored.

4. Blesse God that we have not only a king, but a race and succession of kings: God preserved the Royal Family, as the [Page 31] three children in the fiery fornace, so that no haire of their head was singed: you see what great cause we have to praise God: Not unto us O Lord, not unto us, but unto thy Name be the glory. Not by might, not by pow­er, but by my Spirit, saith the Lord of Hosts.

5. They praised the king: give the king the praisses due unto him; praise him for his invincible patience and forbearance: praise him for his Act of Indempnity and Pardon: praise him for restoring the rights, the liber­ties of the Church: praise him for establish­ing truth and judgment: never had king greater provocation, greater temptation; yet he hath conquered himself, which is more than if with Alexander he had conquered the whole world: He is more then a con­querour, a triumpher, not over mens bo­dies, but over their hearts, their soules, their spirits. Shout and cry aloud, let Heaven and Earth Eccho it back again, God save the king: Let the king live: God save the [Page 32] king: they are the last words of my Text, and they shall be the last of my Sermon, and let all the People shout it out with a loud shout, GOD SAVE THE KING.