A SERMON Preached at the COLLEGIATE CHURCH AT MANCHESTER On Tuesday the 23. of April 1661.  
Being the CORONATION-DAY OF HIS Royal Majesty CHARLES II.  
By RICHARD HEYRICK Warden of the said College.  
LONDON, Printed for RALPH SHELMERDINE Bookseller in Manchester. 1661.   

To the Reverend RICHARD HEYRICK Warden of Christ's College in Manchester.  
REVEREND SIR,  
OF those Truths you have frequently delivered to us, this one, which you preached to our ears upon that happy and joyous day of his MAJESTY'S Coronation, which is not of the smallest concernment, a Truth, which with the KING hath been an Exile, and banished both the Pulpit and the Press in this Land for many years together; but since both are returned together home; the one to the Throne, the other to the Pulpit; the one Crowned, the other preached, both on a day; we judged it worthy the Press, whereby it might better manifest itself to the world, that as at the Presence and Sight of his Majesty's Sacred Person, all his enemies fly and fall before him, so at the approach of this light, the gross mists of errors and contrary tenants, which have possessed this Island of late years, might be dispelled and utterly confounded. Necessary also we judged it, in respect of us sons of the Church of England, to vindicate ourselves, that though darkness might cover the surface of our Church, and seize upon some persons, yet we still kept this light within us unextinct, the doctrine of our Church we still retain, and we who are soldiers will fight for his Majesty, in defence thereof to the last drop of our blood, nor was it fit the Herald and Proclaimer of this doctrine should be concealed and unknown, therefore passeth it under your name, Pardon us wherein we have acted without full directions from you, it was our love and zeal to the Truth, and to you the Preacher of it, that caused this forwardness in us. Sir, the Town ingeneral, we more particularly who were further Actors in the solemnisation of the day, are obliged to you for your great pains: And to testify our gratitude for so great a favour, thought good to send them both together abroad into the World, your pains, with our unfeigned thanks affixed thereto, who in the name of ourselves, and the rest of our soldiers under our Command, do subscribe ourselves  
SIR, Your affectionate Neighbours and wellwishers 

John Byrom, Major of the Trained Band.  
John Causeway Lieut.  
Hugh Johnson Ensign.  
Nicholas Mosley Captain of the Auxiliaries.  
William Heawood Lieut.  
William Byrom Ensign.   Manchester May 11. 1661.   
2 KINGS 11.12. 
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, God save the KING.  
HE that reads the Text, and knows the occasion of this great and solemn assembly; and he is a stranger in our Israel, that knows 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 King's Son, whose Father was treacherously and traitorously murdered; of a King, who by force and violence was kept from the exercise of his Kingly Office, his Royalty and Dignity; of a King, who for several years lay hid in darkness and obscurity, yet afterward beyond all expectation, probability, by divine Providence, yea, almost possibility, restored to his Crown and Dignity without the shedding of blood, but of the Usurper, the grand Conspirator and Traitor.  
The History is briefly thus; Ahaziah the King's 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 shot to death. He being dead, Athaliah his mother like a Bear robbed of her whelps, like a she Tiger full of rage and madness, a fury and friend of hell destroyed all the Seed Royal. Jehosaba sister to Athaliah stole Joash the Son of Ahaziah from amongst the King's Sons that were slain, she hide him in the house of the 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 clapped their hands, and said, God save the KING.  
There is no difficulty in the words, he that runs may read, and he that reads will understand, there is no diversity nor variety 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 shows 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 he performs, answerable to the parts of Jehoiada, are likewise four. 1. He publicly shows himself to the people in his Royalty and Majesty. 2. He wears the Crown on his Head. 3. He takes the testimony in his Hand. 4. He hath the sacred Oil on his breast. The third party that appears, the People; the parts that they perform are three. 1. They made him King. 2. They clapped their hands. 3. They said, God save the KING: these are the parts and parcels 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 villainy, some horrid impiety, that was then committed. The first time we read these words, that there was no King in Israel, 
judg. 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 God's soul hateth. The second time we read the words is— and then we read of robing and spoiling, 
judg. 18.1.  plundering 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, marched 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 paralleled. 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; 
judg. 19.1.  they forced her to death: a greater wickedness they attempted, a wickedness not once to be named. 
judg. 21.25.  The fourth time we read the words Judg. 21.25. And there we read of an unnatural 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 days there was no King in Israel; intimating and implying, that all the impieties, the wickednesses, the villainies that were then committed was upon this account, because there was no King in Israel Alas what a woeful Commonwealth there was when there was no King in Israel, than Idols were erected, Idolatry committed, Errors, Heresies, Blasphemies, false Religion, false Worship connived at, tolerated: robbing, rifeling and plundering of houses, rapes and murders, bloody and cruel wars, all was out of course, in State, in Church. Micah was a private man; Gibeon a City. 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 dwelled 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 mass of mischief, disorder upon disorder; the holy Ghost doth not charge them with a flat Anarchy, that there was no Estate, no kind of Government among them; there were both Priests and Judges; there was a military Government, but there wanted a King; and God hath assigned this for the only cause, and we will not be wiser than God, to search for other reasons. I could easily parallel all that I have said in our English- Israel; but the King and Parliament hath made it forbidden fruit, and have passed an Act of free and general pardon, Indemnity and Oblivion, may God, and all the people of the Land seal to it. You see what the want of a King is, and by that you will the better judge 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 controversy, 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 work, when he brought forth the King, a work pleasing to God, and acceptable to the 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 Crown doth not make the King, it shows him to be King; it adds nothing to the truth and being, though much to the honour and glory: the putting the Crown upon him is an external right and ceremony, nothing , 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 natural; the Crown on the head of the King speaks the King the highest member of the body politic; honour, glory, dignity is originally from the Crown; where there is no Crown, there honours are not conferred, Dukes, Marquesses, Earls, Viscounts, Barons, Knights, they have their dignity derived from the Crown; stream greater and less flowing from this Fountain, rivers rivulets 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 reign: we have God's word for it, his deed, his best deed, his gift, 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 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 type, is brought in without father and mother, to show that Kings are the generation of God. This made the Emperors to stamp their coin with an hand coming out of the Clouds, holding a Crown, and putting it on their heads, and accordingly to style themselves crowned of God.  
3. He gave him the testimony, a Book wherein the Law of God was registered, the Book of Deutronomy, says the Greek; the five Books of Moses, says the Jews, 
Deut. 17.18.19.  And it shall be when he sitteth upon the Throne of his Kingdom, 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 days of his life, that he may learn to fear the Lord his God, to keep all the words of this Law, and these Statutes, to do them. The Hebrews record it thus, when the king sitteth upon the Throne of his kingdom, 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 king's 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 wisdom, understanding, integrity, courage, the fear of God, love of the truth, hating of covetousness, having no respect of persons; the two last properties Heathens themselves required, whence the Thebans painted Justice without hands, without eyes, to intimate they should receive no gifts, nor be swayed with sight of persons.  
He gave him the testimony, that he might be the keeper, the revenger of both Tables. The king is a mixed 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 Governor; 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 anointed; such kings as immediately succeeded their parents, as Heirs apparent, their titles being no way questioned, are upon the royal Throne without any such anointing: but such as were immediately chosen of God, as Saul, David, Jehu, were anointed: so also when the younger Brother was preferred before the elder, as Solomon and they, who were made kings in troublesome times, when the Land was in great danger and fears, the former king being slain, as Jehoahaz, and who had their right interrupted by an Usurper, as Joash in the text: kings were anointed to signify the collation of gifts and graces by the Spirit unto that place and function to which God called them, as it followed, the anointing of Saul. Again, kings were anointed to set them apart, and to advance them above others in authority and eminency, in which oil hath some resemblance, which mixeth not with other liquors, but separateth from them, and floateth above them. Once more, Kings were anointed to give evidence to the true title, and to make them depend on God's 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 guiltless? 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, crowned, 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 Royal, a kinsman to the King, he was the High Priest, the second in the kingdom, a great Statesman, a prudent Counsellor, a Loyal Subject, a Religious and a Holy man, who so fit as Jehoiada? Prince's may be Priests, and Priests may be Princes, Aaron and Moses joining together make a glorious Government. And thus much for the first party, and the four parts performed by him.  
The second party that appeareth upon this public Theatre and makes it more glorious, is Joash the King. The parts that he performs: First he shows himself to the people without blushing, He stands upright, with boldness and confidence, innocence and justice supporting Him, not as an Usurper, not as an Intruder, not as one elected by the people; but as the next, the right, the lawful Heir to the kingdom, tacitly claiming the Royalty, the Sovereignty as due to him: He shows himself 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 clouds, overcoming a dreadful Eclipse, that interrupted his influence.  
2. He wears the Crown upon his Head, not because set on by Jehoiada, but because given Him of God, the Heir and Inheritor 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 talon of Lead, that neither he, nor his heir should have been able to bear, a Crown not steady, not fixed, but ever shakeing and tottering, lose and burdensome. It is a remarkable observation, that I have read in our English History, though the Crown 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 Crown, rewards the man but cuts off his head. That Citizen that said he would make his Son heir to the Crown, meaning his house, that known by the Sign of the Crown, lost his life for it. Joash wears 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 comb, dearer to him than thousands of gold and silver: he made it his counsellor, 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' works, no Poetical fable, no Romance, 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 royal 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 Sceptre that he took into his hand, the emblem, which shows 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 repeal of it, but is null of itself, 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 oil 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 fullness of the Godhead dwelled bodily in him, 
Zach. 4.12.  and of his fullness Kings receive grace for grace. It is said of that oil 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 Oil out of themselves. Some Kings were anointed with oil out of the Viol, some out of the Cruse. The Lord Jesus had this oil naturally flowing from the Olive tree Those Kings, whose succession was long to continue, were anointed with oil out of the Viol: those Kings, whose heirs presently failed, were anointed out of the Cruse. King's bear this sacred oil upon their breast, to show that they are to have grace in their hearts: While Kings have this oil on their breasts; 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 kingdom 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 party was the people, and of them it is said, they made him King, they clapped their hands, they said, God save the King, let the King live. First they made him King; he was King before, but they acknowledge 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 is immediately King, the King never dies. The Proclamations that are proclaimed throughout the Kingdom, 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 renown, 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 clapped 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 so much in detestation and execration amongst them, that they suddenly start up as it were in a rage and fury, they bend their brow●, they spit on the ground, they hisse, they stamp 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 Music. Consult 2 Chro. 23.13. Nor was this the act of a party, of a faction, but of all the people of the Land. But the Captains of hundreds, the Nobles and the Governors 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 rejoiced with great joy. When the wise men recovered the sight of the Star, that they had lost before, they rejoiced with exceeding great joy. Some say it was no new Star then created, but a Star not appearing before, but then showing itself. Joash the King was as the Sun departed, as the bright morning Star eclipsed and darkened, when he appeared, the Sun returned, the Star shown itself. The people rejoiced, they clapped 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 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 godliness and honesty. They prayed, let the King live, maugre all the opposition and contradiction of men and devils Let the King live, that the sons of violence may not prevail against Him, that conspiracies, confederacies, treacheries, treasons may never prosper. Let the King live in God's 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, 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 festivals expressly forbade it; nor hath the Church of God any such custom; 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 adversary to Him; they rooted out Idolatry, they broke 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 considered them severally by themselves, they all join their forces together, and commend unto us this reasonabe Observation. The Restauration and Coronation of a king is matter of great joy and rejoicing to a Loyal and Religious people. or thus, The king's Restauration and Coronation is the People's Triumph and Glory.  
I shall not spend time in the confirmation and illustration of this Doctrine, I shall 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 clapped 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 king's Restauration and Coronation; and they praised the king. 1. They praised God. Be exhorted on this day of the King's Coronation to praise God, to give God the honour and glory of it, 1. Bless God that we have a king, the shout of a king is a joyful 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 Lion, as to their king, some alleged, he would do what he pleased; they all cried, better one Lion do so, than all the Bears, and Wolves, and wild Beasts of the Forest.  
2. Bless God that our King is not by Election, but by Succession, no Invader, no Usurper, no Conqueror, 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 Son of Nobles, the Son of kings.  
3. Bless God that our king is peaceably restored to us, that the people generally 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 she should die, clouds of blood did hang in the air; 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 prayed, that our king might peaceably be restored unto us. It is observed no less than miraculous when God brought his people Israel out of Egypt, that no dog opened his mouth. It was in the dark time of night, there was great noise and tumult, yet no dog barked. When the king was restored unto us, it was as it was in Heaven for a time, great silence, all men's mouths were stopped, and the king peaceably and joyfully restored.  
4. Bless God that we have not only a king, but a race and succession of kings: God preserved the Royal Family, as the three children in the fiery furnace, so that no hair 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 Indemnity and Pardon: praise him for restoring the rights, the liberties of the Church: praise him for establishing truth and judgement: 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 than a conqueror, a triumpher, not over men's bodies, but over their hearts, their souls, their spirits. Shout and cry aloud, let Heaven and Earth Echo it back again, God save the king: Let the king live: God save the 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.  
FINIS.