THe Text is so very seasonable, that I can­not wish the Sermon to be more profi­table. I have chosen it to raise and re­ctifie our present just rejoycings, and to help you do that knowingly, which you do so heartily; That what you pray with your spirits, you may pray with your understandings also, as St. Paul directs; 1 Cor. 14.15.

The occasion of the words lyes open and obvious in the close of the 22. ch. and the beginning of this 23. take but this brief account of it, because they are so full, that they command all our time to veiw and make improvement of them.

Atthaliah that wicked woman, as she's called, 2 Chron. 24.7. Having boldly usurped the Royal dignity of the Crown of Judah, after she had barbarously murdered all the seed royal of the house of David, except Joash only, the youngest son of Ahaziah who by that pious loyalty, and compassionate duty of Jehoehe­beath, wife to Jehojodah and daughter to King Jeho­ram, had been stoln from amongst his brethren which [Page 2] were slain, and was preserved by her prudent care, hid in a chamber of the Temple. He being now grown into some capacity of swaying the Scepter, and being presented to the people, and taking upon him the Re­gal Government. Jehojedah the chief Priest by his wise and zealous interposing with the Captains and Commanders of the Army, brought them to a sence of their duty, and withal of their happinesse; and by the forwardnesse of the honest Levites, and chief Fa­thers in Israel, the King is brought forth; and set up, and solemnly invested in his Princely power; and while the other just Ceremonies are performed by select hands, the whole multitude do with freenesse and alacrity discharge that part of the service they were fitted for, by approving of, and by rejoycing at what passed, and with a joyful, pious, loyal acclamation, cry God save the King.

I shall not trouble you with any division of the words, no! let the King and Gods salvation never be divided, the method in which I shall handle them, is only to consider their several aspects, as they look up­on the people, God and the King, as expressions of their gladnesse in themselves, their devotion towards God, and loyalty unto the King, and what ariseth thence.

1. And thus they are Laeta acclamatio Gaudii, An exulting acclamation of their joy.

2. Pia apprecatio boni, A Pious apprecation of good in the Kings behalfe.

3. Debita attestatio Fidelitatis, a due and bounden attestation of their Allegiance.

4. Tempestiva recordatio humanae fragilitatis, A sea­sonable reminding both of the King and themselves [Page 3] of humane frailty and impotence, and their need of divine salvation and protection both for King and People. And in this order I shall speak to them, be­ginning with the first, as they are laeta acclamatio gau­dii, an exulting and triumphant resounding out of their rejoycings in God, and blessing him, for giving them a King to bless him for.

And thus the first observation from their practice will be this,

That it's Licitum et honestum, A thing lawful, Observ: 1. honest, and of good report, to testifie our gladness and rejoycing at the setting up of rightfull Kings.

Prayer and Praise are of such affinity that 'tis not less proper, then much frequent to express one in the form of the other, and what is prayer for the matter, is praise for the manner of it, frequently in Scripture. This very phrase hath been customary to signifie their rejoycings and thanksgivings by on like occasions. When Saul was invested in his Kingdome, the peo­ple upon the sight of him, cryed out, God save the King; And it was not only a custome, but a solemn insti­tution and appointment, given in charge by David at the Inauguration of his son Solomon, 1 Kings 1.33. Cause Solomon my son to ride upon my own Mule, and bring him down to Gihon. And let Zadock the Priest, and Nathan the Prophet anoint him King over Israel, and say God save King Solomon.

Now the streams of their joy, which flowing toge­ther into one channel, make such a spring-tide of gladnesse, arise from these six Heads; and our case and theirs do run so paralel, that theirs will illustrate ours, without any further Application.

1. Head.The first Head is;

The setting up of civil Magistracy this is just mat­ter of great joy.

'Tis no small blessing to humane society, to obtain this Ordinance of God, without which, Homo homini lupus, Each man would be a Wolf or Tiger to his neighbour, and therefore Kings are called [...] quasi [...], The foundations of their people, t [...]e Shields of the earth, the Shepherds of the flock, the Scept and Hedge of Religion, Peace and Property, the Fathers of their Country, and Nurses of the Church. If notwithstanding the severe discipline which God hath appointed to keep the world in awe and order, yet mens lusts force them; Upon the very point and edge of the Magistrates sword, what bounds or measure would they know, if that restraint were taken off. Certainly he said not amiss, who said, 'Tis better living where nothing is lawfull, then where all things are lawful, Sine imperio nec domus ulla, nec civitas, nec gens, noc homi­nū universū ge­nus stare nec verum natura omnis, nec ipse mundas durare potest. Cicero de legib. Cum dicitur non fuisse Re­gem in Israel, innuntur mi­randā non esse turbidam fuisse tunc religionem [...]trempublicam. Hinc nata est idolatria bono­rum alienorum direptio: quia rex non erat, ne (que) Magistra­tus, qui male ista cohiberet. Agnoscamus hinc, quanti sit faciendus Ma­gistratus: qui si bonus fuerit, et Rempublicam et cultū Dei continet custos: &c. Et ut ut malus sit ad tuendam cōmu­nem hominem societatem, Reipub. multis modis prodest. Pet. Mart. in Locum. and the hazard is less, in all respects of being restrained from, or punisht for the doing something well, then to be left at liberty to do, or suf­fer what our own or others lusts may force upon us. Twas the top & [...] of the bad condition of the peo­ple of Laish. Judg. 18.7. That there was no Magistrate in the Land to put any man to shame in any thing.

But the great instance is, Judges 17.6.18.1.19.1. in all which places 'tis said, In those dayes there was no King in Israel, every man did what was right in his own eys. Then it was, that that prodigious lewdnes was acted in Gibeah upon the Levites Concubine, and the whole Tribe of Benjamin made accessary, post factum, by abetting and patronizing so flagitious a wickednesse, then was that minor idolatry set up in Micahs house, and that increast into a more spreading [Page 5] and accumulated mischief in the Apostacy and vile defection of an whole Tribe; which thereby became the accursed Tribe, of which none are mentioned to be sealed, in the 8 ^th of the Revelation, where twelve thousand are sealed of every Tribe besides, and Dan which should have judged his people, for want of a King to judge them, ran upon eternal Judgment.

And indeed civil Magistracy is so great a mercy that it cost no less then the bloud of Jesus Christ to purchase it: Propter pec­catum proto­plastorum non solum spiritua­libus & aeter­nis futurae vitae bonis, sed etiam et corporali­bus hujus vita commodis, genus humanū excidit sed Deus ex miranda et nun­quā satis p [...]edi cauda beniguita te propter filij intercessionem, non illa solum sed etiam haec restituit ac reparavit, ac media illis con­servandis ordi­navit inter quae eminotpoliticus Magistratus. Gerard. de mag. Polit. for man by his apostacy from God and rebellion against him, forfeited the benefit and blessing of order, and deserved to be let loose to Ataxy and Anarchy and all most sad confusions, but Jesus Christ interposed and by his mediation prevailed with his Father in behalfe of humane society, to avert the vengeance and procure this blessing, ^b Pro. 8.15. By me Kings reigne, and Princes decree justice, by me Princes rule even all the Judges of the earth, saith Wis­dom, that is, Jesus Christ, that is, not only by me are the persons appointed, but by me is the institution pro­cured, and continued. 'Tis a disputed case whether Magistrates be immediately under God the Creator, or God-man the Redeemer, but the arguments are many and cogent on this latter side, and the Autho­rityes many, grave and learned, but I must wave all at present. And this should as it strongly ingageth, earnestly excite and quicken Magistrates, to be most careful of Christs concernments, and to rule for him, by whom they rule. And thus for the first Head, and wel-spring of their joy, the enjoyment of the blessing of civil Magistracy.

2. The second source of their rejoycing was that they had not only civil Magistrates, but the best form of civil Magistracy, Monarchy or Kingly Government, [Page 6] which that tis so, So: the Arguments are obvious and copious, Ipso dei filius if time would admit the bringing them to view. As the Antiquity, Monarchicus status est omni­am antiquisimus. impiorum con­stitutionem et conservationem sibi tribuit quia per Christum mediatorem non solum spiritulia et aeterna, sed etiam crpora­lia et tempora­lia beneficia generi hum. suntcredita intro qua eminet con­stitutio Magi­stratus. Agust. The first the world was ever acquainted with. Most agreeable to nature, natures light suggesting, that [...]; and all Nations of the earth when guided by its light did know no other. Assirians, Medes, Persians, &c. 'Tis the lively Image of Paternal Government, as the Father hath authority and power over his children. The oeconomick Government of every Family, in which one Lord or Master, and there­fore Bias smartly answered him, who mov'd for a Common-wealth: Sir, Make experiment of it in your own family, before you commend it to the publick, and nature gives emblems of it in the Bees, the Cranes, &c. Farther

Most comprehensive of the advantages of other Governments, and least subject to their inconvenien­ces or dangers, and proved the best by great experi­ence of the continuance and flourishing of it beyond any other, and that to which others who most de­spised and decryed it, were often glad to be behol­ding in streights and difficulties. As by the Romans setting up Dictators so frequently appeares. But theres one so glorious no foggs of Ignorance can Eclipse it's evidence, the one Sun to rule the day, and in a different sence, both to obscure, and enlighten all the common people of the skies, and another so superlative that no Impiety dares to deny or question it, one God to rule the higher house of Angels, and the lower house of men, and all things with and under them.

But one Text of Scripture is sufficient, Deut. 33.5. Gen. 17.6. where to wave what flowes from Moses being King in Jesurun, and Gods promise to Abraham that Kings should come of him. We know Gods own decision and suffrage, advancing a Kingdome above all other puny forms of Optimacy or Democracy. Ezek. 16.13. — Thou didst prosper into a Kingdome. The whole scope of the place is to enumerate the mercies and favours heaped by the Lord upon this sinfull people of Israell, and to upbraid their non-improvement, yea their vile and base returne made to so good a God for all his mercies Now if it were not a blessing and advantage to a peo­ple to be raised and prospered out of a meaner and a baser condition into a Kingdome, it were no aggrava­tion of their fault, that t'was against him who had done such things for them, and so exalted them.

3. The Third spring of their streame of joy was, 3. Head. that they had the kingly government mannaged by a kingly hand, the Son of ancient Kings to sit upon the Throne. Tis a reproach to a people to be ruled by vile and meane men, when God sets up the basest of men, and lets servants have dominion, he doth not on­ly exercise his own supremacy, but debaseth, and re­proacheth a nation whom he deals so with. But 'tis the great advantage both in poynt of honour and safe­ty, when honourable and princely persons rule, and the Majesty of the governour, is not only an ornament but Munament, unto the Government it selfe; that the Nation is neither despicable for his obscurity, nor subject to mutinies by the multitude of Competitors to the Throne, upon which many will esteeme them­selves, and be esteemed by others, as fit to fit, as such an one, therefore Eccl. 10.17. Blessed art thou O Land when thy King is the Son of Nobles: by high entraction [Page 8] and suteable education shaped to the honourable and difficult worke of government.

4. The Fourth Head of joy was, that they had not only A King, but The King, the just and righteous Heir, one of the blood Royall of the house of David, upon whom the Lord himself had intail'd the King­dome of the house of Judah. And surely this is great and just matter of rejoycing, to see that pinching hate­full snare broken, which hath alwayes been so sore a rack to tender consciences, I meane the yielding of o­bedience to undue, and to usurped powers. The honest men in Judah were in great straights, and none can expresse their case, but such as tast and feele it, when they were relieved in it. 'Tis an heavy and affrighting Text, Rom. 13.2. They that resist, receive to themselves damnation; and we had need to feare the very shadow of it passing over us. 'Tis a very great refreshment to be set at freedome from that snare and danger, and to have nothing else to inquire, but the lawfulnesse, and goodnesse of things commanded, that either they may be obeyed with alacrity and freeness, or we may suffer with cheerfullnesse, and peace of conscience, which will be an Antidote and Cordiall in such tryalls, and I assuredly believe, that many good men find it as irksome and pressing a trouble to be commanded lawfull things by unlawfull powers, as unlawfull things by powers which are lawfull.

5. The Fift Head of this joyfull streame was, that the Lord had given them a King of the true Religion, to be a nursing father to his Church; the true Religion was under great oppression; Atthaliah though a wo­man, was a masculine Idolatresse, superstition was ve­ry rampant, Jeroboam's Calves were not only growne Bulls, and strong enough to push with the horne of [Page 9] persecution all that would not fall down and worship them, but were multiplied into an Heard, so that all the consecrated ground in Israel was too scant a pa­sture for them, 2 Chron. 24.7. and truth had but a lean and necessitated tolleration. And it must needs be matter of triumphant refreshment to recover freedom for Gods Ordinances and Worship after so black and dark suspension and suppression of them.

The sixt Head which filld this stream, was the manner of it, the sudden surprize of mercy, an unexpected deli­verance beyond their faith and hope, when most conclu­ded sadly that all the royal seed were dead, and no strong rod left to be a Scepter to rule, as Ezek. 19.14. and all accomplisht with so much peace and safety, so little blood, and all the people of the land rejoyced, and the City was quiet, 2 Chron. 23. ult. And doubtless be­loved our rejoycings run paralel with theirs in all the springs and streams, and if in any thing they are un­like, it is by being over-measure; God hath blessed us with a Kingly Magistrate, a King, the King, not only the son of ancient Kings, but the rightfull heir and undoubted Lord of the Imperial Crown and dignity of this Brittish world. A King of the true Religion, most graciously preserved so, notwithstanding all the temptations spread before him by those of contrary perswasion and profession, with all imaginable advan­tages on the perswaders parts, and all the unkind and scandalizing disobligements from them of the same Faith and way of worship. Blessed be the Lord for re­storing to a Protestant people, a Protestant King, after so many eminent hazards both to the Protestant and to the King. The God of Heaven who hath kept him in the storm of affliction from being broken, keep him in the Sun-shine of Prosperity from being warpt [Page 10] in any kind, I speak it not as doubting, but imploring that establishing grace, which may confirm him and enlarge his heart in the purest, and most zealous pra­ctice of it, more and more, that no damp may be upon the zealous rejoycings of those to whom Gods glory, his honour is most truly dear; And to satisfie not your curiosity so much, as your serious rejoycings; I shall acquaint you with some passages which proceeded from his Princely lips, at the presentment of the Bible to him by the Reverend London-Ministers in his go­ing through the City. ‘I thank you for your prayers, and I desire the continuance of them, and I assure you I shall make it my first care to set up Gods worship and service, this is the book must guide us all, and I will make it the rule of my life and my Reigne.’

Certainly we have very solid cause to rejoyce that Religion is freed from so many dangers as did beset it, over drop it, and suck at its sap and vigor, and we humbly hope the dangers are not changed only, but removed wholly. 'Tis a mercy the very Text is not treason, that there is no Index expurgatorious upon our Bibles, to expunge such verses, that the whole Chapter is not Appocrypha, and that our whole Bibles are once more Scripture; And all this so wonderfully brought to pass, with so unbloody triumphs, with such unexpected suddenness, with so inlarged a satisfaction to the body of the Nation, and with such signal disco­veries of the Lords right hand in the doing of it, that we must cry out and say, 'Tis the Lords own doing and it is marvelous in our eyes, this is the day which the Lord hath made, we will rejoyce and be glad in it. And this may suffice for the words in their first acceptati­on, as they are Laeta acclamatio gaudii, The trium­phant [Page 11] and exulting acclamation of their joy and glad­nesse. I proceed to the second as they are.

2. Pia apprecatio boni, a Pious and devout appre­cation of good to be conferred and bestowed upon him, in the Original tis [...] Vivat Rex, Let the King live, the words are short and comprehensive, and a common form of benediction, not unlike that other frequent and customary amongst the Hebrews, pax tibi, [...] Life is the basis, the foundation and lower story upon which the superstructure of all other blessings are erected, the centre in which all other lives do meet; when we pray for life, we compendi­ously pray for all the benefits blessings and advanta­ges which do accompany, and may attend it, and make it life indeed. And the matter will be little diffe­rent, whether we keep to the strictness of the Origi­nal, or take the liberty of our Translation, which is a kind of paraphrase upon the words. If the first then they are a direct apprecation of those good things wherein life with the comforts of it do consist. If in the latter a deprecation of those evils contrary to it thus, Let the King live, that is, let him live a long life, 2. a prosperous life; 3. a gracious life; 4. an eternal life, or God save the King, that is, God save him from what is naturally evil to him as a man; 2. from what is civilly evil to him as a King; 3. from what is spiritualy evil to him as a Christian; 4. from what is eternally evil to him in all respects, as a man, a King, a Christian.

So the observation here is,

That as it is lawful and of good report to rejoyce in the setting up of Kings, so 'tis honestum et necessari­um, honest and a necessary duty to pray for them when set up to be Gods remembrancers, to preserve [Page 12] and secure them, to blesse them, as Solomons people did him, 1 Kings 8.66. that is, commend him hear­tily to God to be blessed of him.

I shall first explaine and then confirme this observa­tion. And I will begin with the first branch of it. Let the King live a long life, or God save the King from what is naturally evill to him as a man. You may have the meaning of it, Psal. 21.4. He asked life of thee, and thou gavest it him, length of dayes for ever and e­ver. A life of long continuance, an Emblem and sha­dow of a life which lasts for ever, or a life in his poste­rity stretched, and eked out in a Kingly Progeny. So Psal. 61.6. Thou wilt prolong the Kings life, and his years as many generations. We here pray that the Lord would preserve and prolong the naturall life of the King, and that he, who ( Psal. 144.10.) giveth salva­tion unto Kings, and preserved David from the hurt­ful sword, would do so for our King, preserve him from what may either take away his life, or imbitter it to him. And we are much concerned thus to pray that his life may be long and healthfull, lively, vigorous to discharge his office of governing his people to their best advantage. For

First, Tis a token of Gods anger and displeasure when the lives of Kings are shortned, & thereby their number multiplied, Prov. 28.2. For the transgression of a Land many are the Princes thereof; And great is the evill which befalls that Land, where the Kings dye young, before their posterity be growne men of knowledg & Authority: For when, (as he threatens, Isa 3.4.) An angry God gives to a provoking people, children to be their Princes, and babes to rule over them. Vers. 5. Then the people shall be oppressed every one by another, and every one by his neighbour. If therefore you would [Page 13] be free from this reproach of being frownd on by a righteous God, and bearing the consequents that issue thence, pray first that the King may live long.

Secondly, Pray for a long life for the King, to pre­vent the hazards and commotions which attend the change of Governours; What is the curse of women, is the doome of Nations, to bring forth with danger, paine and sorrow; we commonly see in the change of Princes, new designs, new Laws, new Officers, new Friends, new Enemies, new Habits, and a new form of living: for most commonly all Princes take a delight to alter all things, that they may be spoken of: the which doth oftentimes cause great inconveniences not only to the subjects in particular, but also to the whole body of the State. Bodin. lib. 6. ch. 4. Rarely doth the Throne Travell of a new King, but tis in dan­ger to be rent in pieces: Turbulent spirits watch the advantage of an Inter-regnum, as Ieroboam did at the death of Solomon, and designe such opportunities to ripen mischief: And it is obvious that for the most part, the longest reigns have been the happiest times, as David's, Solomon's, Augustus, Queen Elizabeth, &c. Therefore if you love the ease and safety of the people pray that such hazards may be rare and few, by the long continuance of them who sit upon the Throne.

Thirdly, Pray for the long life of the King, that con­tinuance of time may give him more knowledge and ex­perience in the Art of Kingship. Certainly as ruling is one of the most high and noble imployments, so it is one of the most difficult Arts, and needs not only ma­ny and excellent tools and instruments, as Laws and Counsellers, and Officers of State, and the like, but very much wisdome to mannage, guide and use them all, which caused Solomon, (wise even then, or else he [Page 14] had not askt so wisely) to beg of God (1 Kings 3.9.) an understanding heart to judge his people, and to discern betwixt good and evill, and seeing infused ha­bits are acquired, as acquired ones are, though the Lord do graciously infuse wisdome and an heart fitted for government, as he gave Saul another heart when he design'd him King. 1 Sam. 10.9. yet time and ex­perience do greatly advantage a Prince, and add to his wisdome and understanding, and by ruling he best learns to rule. Three things much help a King to go­vern well, First, Science or knowledge of the Rules of pollicy or government; Secondly, Observation of the errors or advantages of other Princes, in well, or mis­applying those Rules; Thirdly and Chiefly, Practice and experience, and this is the daughter and product of time; Practise is the great accomplisher of all pro­fessions, this makes the valiant and successefull Soul­dier, this makes the bold and skilfull marriner, this makes the learned and the useful Physitian, this makes the convincing and savoury Minister, and this makes the truly wise, and excellent and glorious Prince. And it is continuance of time must helpe in this, 'tis that which gives him advantage to know his peoples temper at home, and their true interest abroad; what amities to contract, what offers to refuse or chuse, what injuries to revenge, or more safely and cheaply not to resent and take notice of. From this lofty Pinnacle it is he hath the fairest view and prospect of the Counsells and designes of neighbouring Princes, which may make impression on himself and people, and may see how to divert them, obviate or improve them, and therefore the losse of a prudent and expe­rienc'd King, oft puts such a stand unto publick con­cernments of the whole people, 'tis a damage scarce [Page 15] reparable in an age. Therefore if you love but the honour and renowne of your people pray that the King may live long, that experience may ripen him for Government, and we long injoy the benefit and exercise of that experience.

4. Pray for long life for the King, because long life is in it self a blessing, a promised blessing which God hath often held forth in the Scripture as a very desire­able thing, and is evidently so, not only as it is the bottom and foundation of all our good things here, for when life is gone, all is gone, but in respect of eternity our everlasting condition depends upon this; Life is the day in which alone we can work for Heaven. The night cometh wherein no man can worke, (Joh. 9.4.) Life the longer it is, the more advan­tage it giveth to know more of God, to do more for God, and to be fitted for fuller fruitions and injoy­ments of him to all eternity; Beg of God therefore to give the King this blessing, and the blessing of it, the best improvement of it to all the advantages and be­nefits thereof.

I come to the second, Let the King live a prosperous and happy life, as a King, or God save the King from those politick or civil evils, which are evil to him as a King, Prosperetur Rex, So the Targum renders it; this followes in order in the 21 Psalme, v. 4. Thou gavest him length of dayes; then v: 5. His glory is great in thy salvation, Honour and Majesty hast thou laid upon him, for thou hast made him most blessed, &c. And that you may be the more excited thus to pray for him; consider your own interest ingages you hereto, for the good and prosperity of King and People are involved and wrapt up in one another; these are those twins, which must live or die together, it cannot [Page 16] be well with head or members severally, or distinct from each other, but they flourish or wither both, or neither; there cannot be a glorious King over a dispirited and despicable, discontented people, neither can there be a renowned and a flourishing people under a mean, & an inglorious Head. Now when you pray that your King may live a prosperous life as a King, you pray for a confluence of those bles­sings which may render King and people jointly and mutually happy in, and with each other.

Now the happiness of Kings as such consists; 1. In the multitude of his people; Prov: 14.28. In the multitude of people, is the Kings honour, but in the want of people is the destruction of the Prince; 2. In the peaceable subjection of his people, one of the most comely sights in Solomons opinion is, a King against whom there is no rising up; Prov. 30.31.3. In the prosperity, wealth, plenty, honour of his peo­ple. 4. In the presence of God with his people, that true Religion be loved and practised in the midst of them, that God own them for his people, this was the honour of Solomon, 1 Kings 3.8. To be King of a people whom God had chosen for his own, a great people to which the Lord was nigh. Then the happinesse of a people in their King consists in this; First, That he be a wise prudent Prince, knowing how to go in and out before them and to judge them; This was Solomons petition, 1 Kings 3.9. and this was his people happinesse and glory to be ruled by such an one. Secondly, That he be a just and righteous, and a merciful Prince, executing judge­ment and doing justice, and relieving the oppressed, 2 Sam. 23.3. He that ruleth over men must be just ru­ling in the fear of God, and he shall be as the light of [Page 17] the morning when the sun riseth, even a morning without clouds, as the tender grass springing out of the earth, by clear shining after raine; 3. That he be a man of courage, valiant and publick spirited, that dare look danger in the face, and expose him­self to hazards for his peoples safety when great ne­cessity requires it. Lastly, That he be a lover of good men, one in whose dayes the righteous may flou­rish. Ps. 72.7. See the character of an excellent King in the beginning of that Psalm, where you find David begging of God to make Solomon such, in a word, pray that the King may live a wise, a just, a valiant, and religious King over a numerous, a Loyal, a loving, a wealthy and religious people, and let him be saved by the Lord from what ever may hinder King or People from being such. God save him from true enemies, and from false friends; from real adversaries, and from pretended lovers. God save him from the hurtful sword of forraine enemies, that either he may have none such, or they may only be the matter of his victory and triumph. And God save him from domestick and intestine seditions, rebelli­ons, insurrections, that there be no strife amongst his Subjects, but to out-vy each other in pious Loyalty and just allegiance, that the hearts of his people may be his Throne, and the heads of his enemies may be his footstool. God save him from false friends which should either betray his good councils, or suggest evil councils to him, from such as Joash met with in the 2 Chron. 24.17. After the death of Jehojedah came the Princes of Judah and made obeisance to the King, and the King hearkned to them, and they left the house of the Lord God of their Fathers, and served groves and idolls: 'Tis not said what the Princes spake, but it was [Page 18] cursed council which brought the wrath of God up­on them, and ingaged the King in a great additionall sin, even to command him to be stoned who was both the Lords messenger, and the son of them by whose loving and prudent fidelity his life had been preser­ved, and his Kingdome recovered. The Lord preserve our King from all such, and let the wicked be kept from about him, that his Throne may be established in righteousness; Prov. 25.5. and let that be his chara­cter, Pro: 14. ult. which will be his perpetual honour, That his favour may be to a wise servant, and his wrath against them which cause shame. Take the sum of what we are to pray for, in this second branch, ex­cellently laid down by the Pen of holy David, Psal. 144.10, 11, &c. where we have the King praying for himself and people, what we are to pray for our King and selves, having in the 10th verse fitted himself to pray, and strengthned his faith by putting upon God a sutable Title, He that giveth salvation unto Kings, and by experience of former mercy, 'tis he that hath already delivered David his servant from the hurtful sword, then he proceeds to pray to be rid and delivered from the hand of strange children, whose mouth speaketh vanity, that is, who vainly boast and threaten great things, and them whose right hand is falshood, that is, who satisfie their faith, which they have sworn by lifting up their hand, for that was the forme of swearing amongst the Hebrews, Gen. 14.22. I have lifted up my hand unto the Lord, I have sworn as we swear by laying the hand upon the Book. v. 12. That our sons may be as plants grown up in their youth, that our daughters may be as corner stones, polished af­ter the similitude of a Pallace: ver: 13. That our garners may be full, affording all manner of store, that our sheep [Page 19] may bring forth thousands and ten thousands in our streets, that our Oxen may be strong to labor, that there be no breaking in, nor going out, that there be no com­plaining in our streets, happy is the people that is in such a case, yea happy is that people whose God is the Lord. This is to live like a King indeed, to live and rule a people compassed about with so sweet a confluence of all good things, and all those crowned with the presence of God, and the flourishing condition of true religion, all which Hezekiah epitomizes, not insignifi­catively, in two words truth and peace in his dayes, and this is what we do pray and ought to pray in the se­cond respect, Let the King live a prosperous and hap­py life, as a King. God save the King from those civil, publick evils, which are evil to him as a King.

Thirdly, Let the King live a holy, gracious, Godly life, or God save the King from those spiritual evils which are evil to him as a Christian, and 'tis very re­quisite that we in this respect cry heartily God save the King. For

1. This is the most hopeful way to obtain the two foregoing petitions, for long life, and a glorious reign; for Prov: 3.16. of grace and wisdom 'tis affirmed, that length of dayes is in her right hand, and in her left hand riches and honour, and Prov: 22.4. By the fear of the Lord are riches, honour and life.

2. Because the King needs this as well, as much as other men, what is said of the great Prophet, I mean Elijah, is true of the greatest of Kings, He is a man subject to the like passions, Jam. 5.17. a peice of the corrupted mass of fallen mankind, and a sinner by na­ture as really as other men, and needs renewing, san­ctifying, converting, quickning, purging, pardoning grace as well as other men.

[Page 20]3. Because the temptations of a King are more and stronger then of other men: Partly by reason of his very place & station, the height and fullness of it, and ex­emption from those many restraints which other men are awed by, & especialy from the m [...]lice and subtil­ty of Satan who knows how to do his work compen­diously, and therefore will be ready like the Syrians to fight neither with small nor great, comparatively, but with the King of Israel, that by drawing a King to commit it, he may bring vice into fashion and repute, and therefore pray earnestly.

4. God save the King from spiritual evils, because its of great concernment to the whole Nation, what ex­ample the King sets, for his practice is the grand coppy which most write after, and the lives of the people will be in great measure the counterpart of his acti­ons, Regis ad exemplum, &c. So that all his good laws will hardly avail to counterpoyse a bad example if the Lord should leave him to himself to set one; and on the other side, 'tis a very great advantage to virtue and Godlinesse, when 'tis commended by the Kings practise, as well as commended by his authority, if Religion and Piety be in credit and fashion at the Court, 'twill be the mode and fashion of City and Country, the wisdome of God hath frequently made use of the conversion of Kings, to open a way for the Gospel into their Dominions, yea and their peoples hearts too.

5. Because the imployments of a King are great, ma­ny and weighty; and indeed the duties of the meanest of our callings will be too heavy for us, to be well borne, unless the Lord help us to sustaine them, and how much more doth a King whose work is, as the noblest, so the hardest, need much Divine assistance, [Page 21] much grace, much help from Heaven to performe so great a trust, to the glory of God, his owne comfort, and his peoples good.

6. Because if God should in anger leave the King to injoyne grievous and unlawful things, which I only in­nocently suppose, to awaken your zealous prayers for him (but do not peevishly suggest, or sullenly fore­boad he will) how uncomfortable will your neglect of duty make your sufferings, if you should be called to suffer in such case? for then will your conscience fly in your face, and tell you, I may thank my owne neglect of duty for all this, if I had begged earnestly for wisdome, and the guidance of Gods holy Spirit for him, 'tis like such things had never been injoy­ned, and I now reap nothing but the just desert of mine own folly and neglects, which certainly will be unpleasant fruit, and one of the bitterest drops in a sorrowful unwelcome cup: In a word, seeing 'tis the grace and Spirit of God which sanctifies all relati­ons, and fits and inables for the resisting the temptati­ons incident to them, and to perform the duty incum­bent on us in them, let us pray heartily that God would beautifie the King abundantly, with those plen­tiful influences of his Spirit, which may render him at once the best of Kings and the best of men, and that he would save him from all the guilt, and pow­er, and filth, and deceitfulnesse of sin, and what ever Spiritual evils, are evil to him as a Christian.

4. God save the King from eternal evils, evil to him as man, as King, as Christian. Let the King live an eternal life in Heaven, after a long and happy life on earth: Serus in Coelum redeat (Hor:) or in the words of a better Poet, the sweet Singer of Israel, Psal. 91. ult. Let God say of him, With long life will [Page 22] I satisfie him, and shew him my salvation. And we should with as much hearty earnestness pray, and cry God save the King in this sence, as in any, this is to be saved indeed: Alas! all other salvation is a poor low thing, without that salvation which is emphati­cally so called, and shall never be changed or altered. Let me inforce this briefly:

1. If you love the King truly, you must pray thus for him, true love will constraine you, 'tis a false and a despicable and but a selfish love, which doth not stretch it self out unto eternity: You love no man truly, whose soul you do not love, and certainly you love not that soule, concerning which you are indif­ferent, and care not what becomes of it, care not though it perish and be lost and damn'd for ever: Can you say you love? and not be moved with the everlasting prayers and sorrows of those whom you pretend to love? now be solicitous for their preven­tion or removall.

2. If there be any bowels of Christianity, or but generous humanity in you, it will provoke you thus to pray for him especially: For if a King miscarry, O how terrible and sad will his miscarriage be: Potentes potenter, The mighty shall be mightily tormented, if they go to the place of torment, it may heat the coldest, and kindle the dampest devotions into flames of zeal to prevent so sad a change, to consider how horrid it will be to change the dignity, the splendor, the Authority and Majesty of a Throne and Scepter into eternal bonds and darknesse, hunger, thirst and cold, to extremity beyond imagination, to Vassalage under the basest and vilest piece of the whole Creation; it would be a dreadful alteration for the poorest of us, to change our meanest accom­modations [Page 23] for the flames of Hell, and unmixed wrath of the Almighty God; but what then for a King to fall from so high a standing, graviori lapsu, and be insulted over as the King of Babilon, Isa. 14.9, 10. Hell from beneath is moved for thee, to meet thee at thy coming: it raiseth up the dead for thee, even all the great ones of the earth, it hath raised up from their thrones, all the Kings of the nations. All they shall speake and say unto thee, art thou also become weak as we? art thou become like unto us. Thy pompe is brought down —: How art thou fallen from Heaven? The thing it self doth speak so movingly that I shall add no more but as men amazed use to do, with grea­test vehemence cry out, God save the King from those eternall evills, that he may live an everlasting life.

The Reasons why we must freely and cordially joyne in this pious Apprecation, that the King may live or be saved in all those Respects, are

1. The command of God, 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 all that are in authority, that we may lead a quiet and peaceable life in all godlinesse and honesty, for this is good and acceptable in the sight of God our Saviour.

2. The fifth Commandement doth lay necessity upon us, and woe be to us if we be found wanting. He is our publick father, Pater patriae, our Countries fa­ther, and it is one chief part of the Tribute of honour we owe to our superiours, our humblest and our hear­tiest prayers.

[Page 24]3. The example of the best and choicest of Gods servants alwayes making conscience of this duty, even to and for bad Kings. Nero was King when St. Paul wrote his Epistle to Timothy. Jehojedah and his sons very good men and Prophets of God begat the cry, they cryed, God save the King: The Church and people of God, even when in Babilon prayed for the peace of it, and after their return did offer sacrifice for the life of the King and of his sons: And the mutes and dis­contented persons at Saul's inauguration are branded with a character of infamy, sons of Belial, who despi­sed him and brought him no present. 1 Sam. 10.27.

4. It is but an equitable retaliation; The King is loaded with the burden of cares for your safety and preservation: a Throne is not so soft a seat as most men judge it, a thorne is its lively Anagram, you only see the shining outside of a Crown, but feel not the harsh­er lining of its inside, nor the pressing weightinesse with which it loads as well as adorns; if you did, you would envy lesse, and pray and pitty more, and indeed if your burden bow him down, there is all reason you support and stay him up, and by your prayers prop up his hands as Aaron and Hur did those of Moses that they may be steady in the management of your con­cernments.

I come now to the third aspect of the words, as they look upon the King directly, and fix the accent upon his name and Title: As they are debita attostatio fi­delitatis, a due and bounden attestation, and a vowed acknowledgement of their allegiance, and subjection to him as their King; jubilo suo se spontaneus regni sui subditos profitenter. And here we have the third Observation.

Tis very usefull and convenient that upon the setting up of rightfull Kings, the subjects do freely and readily witnesse and manifest their due and just allegiance and fidelity.

As other Kingdomes are the shadowes of Christs Kingdome, so his is the great pattern and best exam­ple of other Kingdomes; now of his it is said, that his people are willing in the day of his power, and so should other subjects be, a willing people, readily yielding their obedience in all lawfull things, as Davids did, Psal. 18.44. Assoon as they hear of me they shall obey me: the strangers shall submit themselves unto me. We must be subject not for wrath, but for conscience sake, not grudgingly, nor of necessity, not because we must, but because we will, yea, because it is Gods will we should. And indeed that we thus do is of great concernment to Princes, to the Publike, and to each particular man.

First, To the Prince, It contributes much to his ease and honour, and makes him a King indeed, when he knows he rules his people not against their wills, when he needs no guard against his people, but contrariwise Amor civium est pro satellitio, their love is his security and shield, and they bare him, as he bears his Crown, not as a load, but Ornament.

Secondly, Tis much for the advantage of the publick, as to security and peace, and for prevention of commo­tions and confusions in the State. As many women loose their chastity by forfeiting their modesty, for did they give evidence, as grave and sober matrons of a pious and resolved purity, the most debaucht and profligate ruffian would not have impudence enough [Page 26] to attempt them; but lightnesse and loose wearing of the vaile of modesty, imboldens to that onset which ends too often in a surrender: And thus it is with peo­ple, their wavering, and unresolved obedience, en­courages seditious and turbulent designers, upon pub­lick peace, and gives them but too too pregnant hopes of too too good successe, in those vile and dangerous attempts, from which they would with utterest dis­pair desist, if people were, as they ought to be, de­termin'd, fixed and established, in resolved and just obedience to their Rightfull and undoubted Prin­ces.

Thirdly, 'Tis much for the peace and private good of each particular man, both as all single Interests are in­volved and bound up in that of the publick peace and safety; and farther, because subjects are rarely made the Butt of their Princes displeasure, till they give some cause of jealousie, and in a sort necessitate some frowns for his personall or nationall security, and pre­vention of some teeming mischief.

And for these and the like reasons, it hath been, and still is, the prudent and laudable custome of all nati­ons to testifie their willing subjection at the inaugu­ration of their Kings; the Nobles by some signall act of homage, as by explicite oath, by bending of the knee, by touching the Crowne or Scepter, by kissing of their Prince, to which the Psalmist alludes, Psal. 2. Kisse the Son, lest he be angry, osculo sc. subjectionis, or some such like action, and all the people to attest their concurrence with them, in such demonstrations of their duty, by hearty and reiterated acclamations like to this, God save the King.

I will now put these three together and give the result of them, they rejoyce, they attest their allegi­ance, [Page 27] and they do both these in a pious and pertinent religious forme of prayer, Whence their ariseth this fourth Observation,

That the best rejoycing is Religious rejoycing, made sweet and savory with the name of God, or thus, We need not borrow of profanesse to pay our debt of thankfulnesse to God, and allegiance to the King.

That's good melody, Christs, which is so in heaven which jarrs not, nor sounds harsh in the holy ears of God, that harmony which makes no discord with pie­ty; but 'tis sad mirth which grieves the holy Spirit, and very treasonable allegiance which casts off obe­dience to the King of Kings. There is a threefold rejoycing, Civill rejoycing, religious rejoycing, and prophane rejoycing: the first is lawfull, the second is necessary, but the third is neither lawfull nor necessa­ry, but very abominable and hatefull to a blessed God, and burdensome and grievous to all sober, and honest men. I may say of it, ( Jam. 4.16.) All such rejoycings are evill. And indeed the mingling so much prophanesse with some mens joy, hath put a damp upon the rejoycings of many sober and godly men, and forced them to withdraw from the ex­pressions of your gladnesse, not through unwilling­nesse to testifie their gladnesse, for the Lords great and gracious goodnesse to the King and Nation, which was as true, as hearty, and enlarged as any mens; but for fear of partaking with them in the sinfull man­ner of their rejoycings, and lest they should so ill re­quite the Lords kindnesse, as to provoke and sadden him, for relieving and gladding us. I beseech there­fore [Page 28] and adjure such men not to seek occasions, or take up a reproach against the most sober and most loyall in the Land, as if they were lesse glad, because lesse madd then some men, as if true joy were incon­sistent with sobriety and seriousnesse, when the truth is, it is altogethet inconsistent with the want of them, for res est severa verum gaudium, Seneca. True joy is a very serious and rationall affection as any that a­dorns mans nature. And for your selves, O that I could prevaile with you, to pray for the King more, and to drink and swear (I will not call it for him, though too many doe, but) for your lusts, lesse. Oh how uncomely is it, for the same mouth to cry, God save the King, and then to bid defiance to heaven, with dreadfull God damne themselves, Jam. 3.10. Out of the same mouth proceedeth blessing and cursing: my Brethren these things ought not so to be. If you pray for him, make not such a dam in the channell of your own prayers, as must stop the current of them, but so live as your prayers may be heard, and do him good; You know or should know, if you regard iniquity God will not regard your prayers, God heareth not sinners. First, wilfull and flagitious ones; but if any man be a worshipper of God, and do his will, him he heareth, Joh. 9.31. And indeed such Practices are so far from being expressions of thankfulnesse that they are incompetent and inconsistent, the Apostle opposes them, Eph. 5.4. — But rather giving of thanks. He that gave charge, that our communication should be alwayes savoury, seasoned with salt, that it might minister grace to the hearers, never gave an excepti­on to that rule, or a toleration that at times of pub­lick rejoycing it might be rotten or prophane. Cer­tainly he who put those two together, Fear God, and [Page 29] honour the King, 1 Pet. 2.17. well knew that we might honour the King without casting off the fear of God. I have met with a gloss upon that passage of Solomon, Prov. 24.21. My son fear thou the Lord and the King, and medle not with those who are given to change; that is, who do transmutare ordinem, set the King be­fore the Lord.

I should have spoken somewhat here concerning drinking healths, so much urged and practised by very many men, and lookt upon as if it were the onely character of a Loyal Subject, for my part I confesse I think they have made a very unhappy and a rude choice to expresse their honour to the King by; I judge his name too August, too Sacred and Reverend a thing, to be soakt and sopt in every cup; yea, pardon the expression, for vile practises necessitate to homely comparisons, to be made use of as a Farriers horn to force down that drink which neither the man, nor the beast (for so drunkenness leaves them, which it found men) would swallow, but for feare of being judged disloyal: but the most offensive posture of this blind zeale, is when it transforms men into more perfect pictures of the Worshippers of Bacchus, defiles and prostitutes a consecrated gesture, and brings them on their knees, perhaps a casual invention, began by some, who had drank themselves off their leggs, and when they could stand no longer, would make a devout vertue of their unhappy necessity, to which they were forced as a more steady posture. I confesse I want a name bad enough for this custome, and O that I could fairely perswade men out of it, as a most ab­surd and very scandalous practice. If it be good, as I allow it is, to rejoyce and to attest and manifest our [Page 30] Allegiance, yet do both so, as may be of good report, let not then your good be evill spoken of, and think it not enough to say, 'tis none but a few such or such precise fellows are offended; Remember what the Apostles tenderness and caution was, Whether ye eat or drinke, or whatever ye do, do all to the glory of God; Give none offence to the Jew, nor to the Gen­tile, nor to the Church of God, 1 Cor. 10.31, 32. They who are offended cannot be less considerable then some of those of whom he here makes mention, and if the matter were less liable to exception, and it were, their only weakness to take offence who do so, yet it would become you to remove the occasion, and not to reflect reproach upon our Loyal and sin­cere, yet Pious and Religious rejoycings. I shall conclude with one intimation, that the King will not take this so kindly as you vainly think he will, for amongst many other gracious words which fell from his gracious lips, when he received the London Mini­sters which went to him at the Hague, he had these memorable and rare expressions;

‘That he would make it his business to bring virtue and sobriety into fashion and repute in England, and though there were a prophane drinking party which would be esteemed his best or only friends, he would make the more haste into England, to let such men know that he was their worst enemy, for they were the Devils party, and none of his, and which is the true honour of them, they were free and so continue, not drawn from him or suggested to him.’ His Majesties most excellent Proclamation against prophanesse and debauchery, publisht since the preaching this, & which hath so exceedingly refresht, and afresh indear'd him, to his loving, Loyal, sober subjects: And thus for [Page 31] the 4. observation resulting from the conjunction of the manner how they expresse their joy and attest their loyalty, in a gracious, savory, and useful prayer, that God would save him, whom they freely owne, and gladly acknowledge as their King.

I come to the last aspect of the words, as they are Tempestiva recordatio humanae fragilitatis, and look upon both King and People to mind them seasonably of humane frailty and weaknesse, and how much even Kings do need Gods Salvation and Defence, and here we have the fifth and last Observation:

'Tis very seasonable and necessary when King and People are in greatest glory and state, to mind them of their own weaknesse, and their need of Divine Protection and Defence.

God save the King: Though we love him, and would lay down our lives for him, yet we cannot save him, unless the Lord save him, In vain is salvation looked for from the hills, and from the multitude of mountains, truly in the Lord our God is the salvation of Israel, both of King and People, Jer. 3.23. Psal. 108.6. That thy beloved may be delivered save with thy right hand: v: 12. Give us help from trouble, for vain is the help of man: Psal. 33.16, 17. There is no King saved by the multitude of an host: a mighty man is not delivered by much strength. An horse is a vain thing for safety, neither shall he deliver any by his great strength, and Psal. 127.1. Except the Lord build the house they labor in vain that build it, except the Lord keep the City the watch-man waketh but in vain. The Scripture most frequently and abundantly sug­gesteth this, and 'tis never more needfull and seaso­nable [Page 32] to be meditated then at such solemn times, when the strength, and riches, and splendor of a Kingdome is displayed together: And first, 'tis very useful for the King then to remember the weaknesse and insufficiency of other helpers, then is the tempta­tion like to be strongest to carnal confidence in crea­ture strength, when it is set out with all its bravery and glistering gallantry; then is the heart in most dan­ger to be stollen away and to forsake the Lord; Gods own caution doth evidently suppose this, Deut. 6.11, 12. & 8.10. When thou hast eaten and art full, beware that thou forget not the Lord thy God: ver: 12. Lest when thou hast eaten and art full, &c. vers. 14. Then thine heart be lifted up, and thou forget the Lord thy God, &c. vers. 17. And thou say in thine heart, my power and the might of my hand, hath got­ten me this wealth.

When Nebuchadnezzar was beholding the great Babylon which he had built by the might of his pow­er, and for the house of his Kingdome, and the ho­nour of his Majesty, then it was that his pride pul'd down that heavy doome, a voice fell down from Heaven, Dan. 4.30, 31. It was when Herod was arrayed with Royal apparel, and sat upon his Throne, and was applauded with the shout and ac­clamation of the people, that he provoked ven­geance by the hand of an Angel, Acts 12.22, 23. But to instance in better men 'twas a temptation too strong for David, even he in his prosperity waxed over confident, and said, that he should never be removed, Psal. 30.6. And too great for good Heze­kiah, for when great honour was done to him, his heart was tickled and taken with it, his heart was glad, Isaiah 39.2. that is, vainely and proudly: [Page 33] so as to pull an heavy sentence down from God, which was delivered by the Prophet in the fol­lowing verses. So that not only the prosperity of fools destroys them, (Prov. 1.32.) but the Honour and Glory of the best men will ensnare and endan­ger them, if they be not very heedful and mindful of their weaknesse and insufficiency in the midst of all their greatnesse, and therefore wise Princes have used to dash the wine of their joy with some morti­fying water, to correct its intoxicating and inebria­ting force. Hence was that solemn right in the instal­ment of the Eastern Emperours, a Lapidary presen­ting variety of stones, and bespeaking him to this sence, Choose Mighty Sir, under which of these stones your Highness pleases to inshrine your bones. And Agesilaus had a Deaths head served to his Table at the greatest feasts, and Philip of Macedon had a boy every morning to be his remembrancer, crying at his door, [...], and still at the Popes inauguration, the Cerimony of the Tare, with a Sic transit gloria mundi, is in use. And Saladine the Sultane of Aegypt, had an old Shirt carryed on a Pike before him, with Proclamations made, this is all that Saladine Conqueror of Asia shall carry out of the world with him; and to the same good purpose may this expression, God save the King, serve, even to mind him that the love of his most Loyal people, and the strength of his most valiant Souldiers, and the wisdom of his most prudent Council, and the riches of his most wealthy Citizens, are not sufficient to preserve him, but he must doe it, who alone it is, that giveth salvation unto Kings, Psal. 144.10. and he may be helped freely to give the Lord the glory both of past and future salvations, in the words of David, [Page 34] Psal. 44.6, 7. I will not trust in my bow, neither shall my sword save me: But thou hast saved us from our enemies, and hast put them to shame that hated us; or as his Majesty graciously expressed himselfe in his short Speech to the Ministers, in his passage through the City:

And 'tis seasonable and useful to the people also at such time to be put in mind how much both King and people need of the help of God to save them, for then is the greatest fear of idolizing earthly deities, when they shine not only with the rayes of their own Majesty, but are made dazeling & resplendent by that brightnesse which the flaming zeal, and blazing love and Loyalty of their faithful people doth reflect up­on them; 'Tis a well tim'd meditation therefore for the people at such a season to consider what they say, when they cry out, God save the King, if he with all this help about him, yet needs God to save him, how much more do we; if he cannot save himselfe unlesse God save him, then neither can he fave us, without his aid, as that King confessed; 2 King: 6.27. and the words are good, though he were otherwise, who spoke them, If the Lord do not help thee, whence shall I help thee, and it may assure us that its better to trust in the Lord, then to put confidence in Princes, Ps. 118.9. and may teach us, Ps. 146.3. Not to put trust in Princes, nor in the son of man in whom there is no help. To conclude therefore, let it be our care and practise, as to love him affectionately, and rejoyce in his prosperity and honour heartily, and testifie our [Page 35] Allegiance freely and cheerfully, so to pray for him most humbly and earnestly, as knowing that (as he hath been pleased to desire prayers, so) he greatly needs them, for he cannot save himselfe, he cannot save his people, nor can they save him, but must be beholding to the Lord to save them all; Therefore (Psal. 21.) Let the King joy in thy strength, O Lord, and in thy salvation let him greatly rejoyce: Give him his hearts desire, and with-hold not the request of his lips, prevent him with the blessing of thy goodnesse, and set a Crown of pure Gold upon his head, give unto him long life, yea length of dayes for ever and ever: Let his glory be great in thy salvation, lay upon him Majesty and Honour; yea satisfie him with long life here, and shew him thy salvation hereafter: God Allmighty save him from all natural evils, which are evil to him as a man, and God save him from all civil evils which are evill to him as a King, and God save him from Spiritu­al evils, which are evil to him as a Christian, and God save him from eternal evils, which are evil to him as a man, a King, a Christian: Even thus

God save the King, And let all Loyall loving Subjects say AMEN.