GLASGOW Printed for George Paton, and are to be Sold at his Shop in _Linlithgow_, and other Booksellers in Town and Country. 1741.

THE NATIONAL COVENANTS

CORONATION SERMON AT SCONE.[15]

_BY ROBERT DOUGLAS._

And he brought forth the king's son, and put the crown upon him; and gave him the testimony, and they made him king and anointed him, and they clapped their hands, and said, G.o.d save the king.

And Jehoiada made a covenant between the Lord, and the king, and the people, that they should he the Lord's people; between the king also, and the people.--_2 Kings_ xi, 12, 17.

In this text of Scripture you have the solemn enthronizing of Joash, a young king, and that in a very troublesome time; for Athaliah, the mother of Ahaziah, had cruelly murdered the royal seed, and usurped the kingdom by the s.p.a.ce of six years. Only this young prince was preserved by Jehosheba, the sister of Ahaziah, and wife to Jehoiada, the high priest, being hid with her in the house of the Lord, all that time.

Good interpreters do conjecture, though Joash be called the son of Ahaziah, that he was not his son by nature, but by succession to the crown. They say, that the race of Solomon ceased here, and the kingdom came to the posterity of Nathan, the son of David, because, 'tis said, "the house of Ahaziah had no power to keep still the kingdom;" which they conceive to be for the want of children in that house, and because of the absurdity and unnaturalness of the fact, that Athaliah, the grandmother, should have cut off her son's children. I shall not stand on the matter, only I may say, if they were Ahaziah's own children, it was a most unnatural and cruel act for Athaliah to cut off her own posterity.

For the usurpation, there might have been two motives. _First_, It seemeth when Ahaziah went to battle, Athaliah was left to govern the kingdom, and, her son Ahaziah being slain before his return, she thought the government sweet, and could not part with it, and because the royal seed stood in her way, she cruelly destroyed them, that she might reign with the greater freedom. _Secondly_, She was earnest to set up a false worship, even the worship of Baal, which she thought could not be so well done, as by cutting off the royal race, and getting the sole power in her hand, that she might do what she pleased.

The business you are about this day, is not unlike: you are to invest a young king in the throne, in a very troublesome time, and wicked men have risen up and usurped the kingdom, and put to death the late king most unnaturally. The like motives seemed to have prevailed with them.

_First_, These men by falsehood and dissimulation, have gotten power in their hands, which to them is so sweet, that they are unwilling to part with it; and because the king and his seed stood in their way, they have made away the king, and disinherited his children, that the sole power might be in their hand. _Secondly_, They have a number of d.a.m.nable errors, and a false worship to set up, and intend to take away the ordinances of Christ, and government of His kirk: all this cannot be done, unless they have the sole power in their hands, and this they cannot have until the king and his posterity be cut off. But I leave this, and come to the present solemnity; there's a prince to be enthroned, good Jehoiada will have the crown put upon his head.

It may be questioned why they went about this coronation in a time of so great hazard, when Athaliah had reigned six years. Had it not been better to have defeated Athaliah, and then to have crowned the king? Two reasons may be rendered why they delay the coronation. (1) To crown the king was a duty they were bound to. Hazard should not make men leave their duty; they did their duty, and left the success to G.o.d. (2) They crowned the young king, to endear the people's affections to their own native prince, and to alienate their hearts from her that had usurped the kingdom. If they had delayed (the king being known to be preserved), it might have brought on not only compliance with her, but also subjection to her government, by resting in it, and being content to lay aside the righteous heir of the crown.

The same is observed in our case; and many wonder that you should crown 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 G.o.d. (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 G.o.d and king and the people; "Jehoiada made a covenant between G.o.d 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 G.o.d; so the remedy of the latter, speaking of David's crown, "Thou settest a crown of pure gold upon his head." G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d." 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 G.o.d, so called, because it testifieth of the mind and will of G.o.d. 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 G.o.d. This use of the king's having "the book of the law" is expressed, "That he may learn to fear the Lord his G.o.d."

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 G.o.d. 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 G.o.d'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 G.o.d, as this book. I know nothing that is good in government, but a king may learn it out of the book of G.o.d. 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 G.o.d: 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 tabulae_, the keeper of both tables. Not that he should take upon him the power, either to dispense the word of G.o.d, or to dispense with it: but that he should preserve the word of G.o.d and true religion, according to the word of G.o.d, 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 G.o.d, 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. G.o.d 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 G.o.d, 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; "G.o.d gave him another heart." And "The Spirit of G.o.d 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, fort.i.tude, 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 G.o.d 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 G.o.d, and His people; and to make a covenant with the people. Answerable hereto, there is a twofold covenant in the words, one between G.o.d, and the king, and the people: G.o.d 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 G.o.d 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 G.o.d, and the setting up of a false worship. The king and the people of G.o.d 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 G.o.d, 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 G.o.d, 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 G.o.d, 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, superst.i.tion, heresy, schism, and profaneness, and whatsoever shall be found contrary to sound doctrine, and the power of G.o.dliness. 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 G.o.d, 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 G.o.dly 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 G.o.dliness to others; and to this he is tied by the covenant. The G.o.dly 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 G.o.d 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 G.o.d; and let our king know that no king but a religious king, can please G.o.d. David is highly commended for G.o.dliness; 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 G.o.dly 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 G.o.d 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 const.i.tute, take David for a pattern, in the purgation and const.i.tution 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 G.o.d 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 G.o.d 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, fort.i.tude, 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 G.o.d'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 G.o.d, but they must reign according to His will. He is called the "Minister of G.o.d;" he is but G.o.d'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.