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

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

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

Jehoiada brought forth the Kings Son.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. They praiſed the king: give the king the praiſses due unto him; praiſe him for his invincible patience and forbearance: praiſe him for his Act of Indempnity and Pardon: praiſe him for reſtoring the rights, the liberties of the Church: praiſe him for eſtabliſhing truth and judgment: never had king greater provocation, greater temptation; yet he hath conquered himſelf, which is more than if with Alexander he had conquered the whole world: He is more then a conquerour, a triumpher, not over mens bodies, but over their hearts, their ſoules, their ſpirits. Shout and cry aloud, let Heaven and Earth Eccho it back again, God ſave the king: Let the king live: God ſave the 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.