GOD'S GOODNESS IN Crowning THE KING. Declared in a SERMON In the Church of Kingston upon Hull, on the happy day of the Coronation of His Sacred Majesty CHARLES the SECOND. April the 23d. 1661.  
By EDWARD BOTELER, sometimes fellow of St. Mary Magdalen College in Cambridge, and now Rector of Wintringham in the County of LINCOLN.  Horat. Carm. li. 4. Od. 5. 
Sic desideriis icta fidelibus  
Quaerit patria Caesarem.  
LONDON, Printed for G. Bed●l and T. Collins, and are to be sold at their Shop at the Middle Temple-Gate in Fleet street. 1662.   

To the Right Honourable, JOHN LORD BELLASSYSE Baron of Worlaby, Lord Lieutenant of the East-Riding of Yorkshire, and Governor of His MAJESTY'S Garrison and Forts of Kingston upon Hull.  
My Lord,  
THESE Notes were taken in your Lordship's Garrison, and threatened to be brought before you, in case I would not promise they should be forthcoming, and engage for their appearance. I did so, and I here humbly present them for their trial. If upon their examination your Lordship shall find them guilty of any thing like Heterodox, or Disloyal: let them be committed to Vulcan, who allows papers no Bail; But if their integrity shall appear, I humbly beg your Lordships pass, that they may go abroad under your honourable name. For now every one is talking of their preferments, I would gladly the world should know mine, which is to be,  
My Lord, Your Lordship's most humble, and most devoted servant, E. BOTELER.   

To the Right Worshipful CHRISTOPHER RICHARDSON, Esq; MAYOR Of the Town of Kingston super HULL: AND To the Aldermen his Brethren, who continued faithful during the late Defection. AND To the Officers, Burghers, and Freemen, that fear God, and honour the King in that Corporation.  
SIRS,  
WE read in that Reign, 
Speed's Hist B. 9 ch. 18. p. 705.  and no Reign, of Edward the fifth, of a juggling Divine called John Shaw: a man of more fame than learning, (says the story) and of less conscience, than either; that he preached away his credit with the people, and lost his honesty, by decrying the Title of his lawful Prince, and magnifying the pretence of Richard the then Protector. 
Foecunda culpae Secula.— Hor. Car. l. 3. Od. 6.  But our Times, big with mischief, have brought forth a whole generation of such Changelings; Creatures, that would cry up Richard Protector, and Oliver Protector, and any Protector, that would protect them in other men's Live, and their own Sorceries and Seditions; Things, sitter for Steeples than Churches, as serving only to show which way the wind stands: having Ephemeram Religionem, (as Beza says of Baldwinus) every day a new Religion. It is all I shall say for this poor piece, that it is honest. 
Psal. 45 1.  My heart indicted a good matter, when I spoke of the things which I made touching the King, the Anointed of the Lord, the rightful King, declared so by the joint suffrages of Heaven and Earth. And my comfort is, I never spoke for any other, never worshipped any Calf of the people's making, never bowed to any golden image, never played the Advocate for illgotten greatness, nor durst misplace the royal and renowned names of David and Solomon upon any proud and inglorious Usurper. So that you need not shame to share in the Patronge of this Sermon; it is made Public at your command, let it be made passable by your encouragement. Some of the male-contented Faction have been as unhandsome as they durst in their discourses of it: it is no more than I looked for, 
Psal, 45 5.  God's arrows are sharp in the heart of the King's enemies, and no wonder then if their madness make them run over at mouth. You were pleased to treat it more ingenuously, and have got this requital, that in your candid reception of it, you have spoken your own Loyalty. And, give me leave to tell you to your honour; those acclamations, and those expressions of joy which came from your hearts, and sat upon your countenances on that day, have given the world such an occount of you: that you have secured your credit with the Ages to come, and sweetened the name of your Town, which before was ill-sented all the Nation over. May this opening your hearts (in some good measure) compound for the shutting your gates! May your Town, a long while (alas!) torn in pieces by Pulpit-Granado's, now at length be as Jerusalem, 
Psa. 122 3 Vers. 6, 7.  a City that is at unity in itself! Let them prosper that love you! Let peace be within your Walls, and plenteousness within your borders! 
Psal. 144.12.  That your sons may grow up as young plants: and that your daughters may be as the polished corners of the Temple. 
Vers. 13.  That your Garners may be full, affording all manner of store. 
Vers. 14.  That there be no decay, no leading into captivity, and no complaining in your streets. 
Isa. 23 8.  That your Merchants may be Princes, and your Trafiquers the honourable of the Earth. 
Ezek. 27.25.  That the Ships may sing of you, and you may be made very glorious in the midst of the Seas. May your happiness out-measure your hopes, and your welfare exceed all possible votes of,  
Your most obliged servant, E. BOTELER.   

In Concionem politissimam, ad Excellentissimum Authorem Dominum Edoardum Botelerium.  

NOn pius è Rostris furor hic denunciat arma,  
Clamat & intrepidè Sit maledicta Meros.  
Non hîc Stentoreâ celebratur voce Farellus,  
Alcarona tibi nullus habetur honos.  
Christiadûm namque arma Preces; fruitur patiendo,  
Non vi, non armis sacra serenda fides.  
I, fuge ferratâ Bellonae casside tecta  
Relligio; tantis prodigiosa malis.  
At tandem nostris tu gratior advenis oris,  
Pax redit auspiciis dum, Botelere, tuis.  
Secula dum renovas, depingens aurea rursus  
Tempora; foelicis flumine Rhetorices.  
Dum Caáuciferi sic polles arte, loquentem  
Ut te Battus amet, nec sua verba crepet.  
Scilicet haud melius citharâ divinior Orpheus  
Advocat in Thebas saxa animata suas;  
Quàm tua divinae revocat facundia linguae  
Errantem; eloquio ferrea corda domas.  
Reddis & Angligenis Regem; redduntur & ipsi  
Regi, dum clarum dat diadema Deus.  
Ex Ariadneo regum nam ducta corona  
Sydere, grande Jovis, non leve plebis opus.  
Reddita & Hullae sibi tandem, dum Rostra perornas  
Quaeque Rebellis erat, Regia rursus erit.   
Amicissimo & meritissimo viro accinebat H. CORBET. M.D.   

In concionem Die Regio Kingstoniae super Hull Reverendo Viro D. Edoardo Botelerio Rectore Wintringhamiensi habitam.  

ANglica Regales visunt Capitolia pompae  
Atque triumpham is vox sonat alma Ducis:  
Sceptra tenet, mollitque animos Rex Carolus, iras  
Temperat: hunc laetum dicite sêcla diem.  
Ad restim nestrae redeunt cum res; fera tellus  
In Chaos antiquum jam ruitura, viget;  
Discordes animos concordi pace ligavit  
Amnestia boni Regis: & ira fugit.  
Nulla manet frontis unbecula, nulla minarum  
Vox: hec placato quis miser esse potest?  
Nuncius ut Regis, gratus Caducifer alti  
Praeco Dei n●bis en Botelerus adest!  
Tu facunde tuà formâsti voce Rebelles;  
Hinc parere placet, dispicet inde nefas.  
Et nos supplicitèr prosternimur (eccè) Leoni  
Pugna suum sinem (procidit hostis) habet.  
Non nostri juris suimus Kingstonia; & inde  
A●●●tu Regis, Regia Villa sumus.  
Edicto astautes arrectis auribus, atque  
Tangamus proni regia sceptra manu  
Carolus Ille Deus nobis haec otia fecit;  
Rex vivat! vivat! secula laeta ferat.  
Ingeniose lyriâ perge incantare rebelles  
Artibus ingenuis ingeniose lyrae.   
JO. SHORE Regiae Scholae apud Hullenses Hyperdidascalus.   

Ad virum spectatissimum Dominum Edoardum Botelerium de Concione ejus in Inauguratione Serenissimi Regis Caroli secundi Kingstoniae super Hull habitâ Mensis Aprilis die 23. 1661.  

MAgnum vade liber Monumentum parve diei,  
Quem nos Miramur, fecit & ipse Deus:  
Cujus tu pompam sêclis Memorato futuris,  
Vivus, dum pereunt caetera, testis eris.  
Rege Coronato Nostri Spectacla triumphi  
Te sine tot vacua & signa caduca forent.  
Sed tu perpetuas solennia nostra trophaea,  
Kingstoniaeque palám gaudia plena refers.  
Splendida succincté magnalia Regis adumbras,  
Plurima sic cives & facienda doces.  
Furca scelus capiat malesanum, resteque dignum,  
Quem tua non reducem pagina compta dabit.  
Aurea subjectis sis semper regula fidis,  
Quâ tuto possint vivere, quâque mori.  
Tu simul Hulla fidem, quam debes Regia, Regi  
Praestare hinc disce, & nominis esto memor.   
JOHANNES CATLYN Scholae publs. Hullensis Hypodidascalus.   

To my dear Friend Mr EDWARD BOTELER, Upon his Excellent SERMON.  
SIR,  

YOU have redeemed our Pulpit from the Crimes,  
Faction, and Treason, in those worse times,  
Had stained it with; and let them clearly see,  
The difference betwixt that, and Loyalty.  
Enforced by such good Language, and just Right,  
The rigid Presbyter's your Proselyte.  
Gained by this powerful Sermon, all confess,  
They ne'er saw beauteous Truth in richer Dress.  
Give us more Sermons then; and we shall own,  
Though we Keep Guards; yet you will take though Town.   
F. W. An Officer in the Garrison of Hull.   

GOD'S GOODNESS IN Crowning THE KING.  PSAL. 21.3. 
For thou preventest him with the blessings of goodness: thou settest a Crown of pure gold on his head.  
WE seem this day to be in a condition, much like that of the Disciples, at the same time posed with, and possessed of, that incredible kind of truth of the Resurrection: of whom it is said, That they believed not for joy, 
Luk. 24.41.  and wondered. We have lived to see a Day, would have puzzeled an active faith to look for, and considered in all its circumstances, do not yet, without some pleasing kind of difficulty, believe it, though we see it.  
A matchless day: second to none, unless that which the Scripture saith known no equal: 
Josh 10.12, 13, 14.  when Joshuah, commanding in Heaven and Earth both at once, gave check to the Sun, and put that Giant to a stand in the face of the amazed World.  
We may say, this day, as the four Lepers, surprised with joy, at the sudden vanishing and disappearance of the Syrians Army. 
2 King. 7.9.  This day is a day of good tidings, 
Luk. 19.40.  and we should not do well to hold our peace. Should we hold our peace (as our Lord said to the Pharisees troubled at the triumphing of the Disciples) the stones would immediately cry out. Stones, and timber and all would cry out upon us, for our great ingratitude. Some of that Leaven we have still, (it is to be feared) or worse, some that are scarcely pleased with the pomp and splendour, the joys and acclamations of this day. Since there have been Kings, there have been such. At Saul's inauguration, when the people shouted, and said, God save the King; the men whose hearts God had touched, 
1 Sam. 10.24, 26, 27.  went with him; but the children of Belial despised him. 
2 Sam. 18.32.  Let such enemies of my Lord the King, and all that rise against him to do him hurt, be as that young man Absalon. But, Go forth, 
Cant. 3.11.  O ye daughters of Zion, and behold King Solomon with the Crown wherewith his Mother Crowned him in the day of his Espousals, and in the day of the gladness of his heart. The King shall joy in thy strength, O Lord: 
V 1. hujus Ps.  and in thy salvation how greatly shall he rejoice. Thou hast given him his hearts desire, and hast not withheld the request of his lips. For thou preventest him with the blessings of goodness: thou settest a Crown of pure gold upon his head.  
Before we come to the Text, Method commands me to disengage it from some connexion. And that must be done by casting a glance (it shall be but a glance) on the foregoing Psalms. It is spent in prayer for the King, was penned by David, and by him committed to the Perfect of his Music, as a Form to solicit God with, for his preservation and deliverance in troublous times, and days of danger. This is evident to any that reads the Psalm, whose close is (for we cannot spare time to look further) Save Lord, let the King hear us when we call. Or as the Seventy two Interpreters; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. With which agree the Arabic, Ethiopick, and Apollinarius: and is conceived, by the Learned Doctor Hamond, 
Paraphr. on the Ps. p. 118.  of invaluable memory, to be the place whence that petition in our Liturgy with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were taken, O Lord, save the King, and mercifully hear us when we call upon thee.  
And removing your eye from that Psalm to this, you'll find this to stand as a Taley to the former, containing a Form of praise in return of the mercies there prayed for. What the Church begged of God in the foregoing, they bless him for the receipt of in this Psalm. They are none of those Orators whom affliction only makes so; that never cry but under the lash, nor lift up their hands to God, but when he lays his hand upon them. Such as the Prophet tells us of, Lord, 
Isa. 26.16.  in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. But even now when God hath remembered them, they will not forget him. Now they are past danger, they are not past duty. Now they are set (as it were) out of Gun-shot, they set their hearts, and tune their spirits to thanksgiving. To beg of God when we are empty, may speak faith in the heart; but to bless him when we are full, is the breathing of a most excellent spirit.  
Our Text then, is part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Triumphant Song, sung by the Jews in acknowledgement of God's goodness to David their King, and in him to the whole Kingdom, Polity, or Commonwealth of Israel.  
See here how Loyalty will concern itself in their Prince's mercies. His preservation is their praise, and they reckon themselves safe in his deliverance. They seek not his ruin, but rejoice in his happiness. They pursue not his Death, but celebrate his incolumity. It can be no pleasure, else I might here recognise the contrary actings of a generation worse than Jews among us, who have attained such a height of Villainy, that sober Posterity will blush at it, if they can believe it. The remembrance of it, puts the poor Protestant Church, at this day, to that sad expostulation of Tamar, 
2 Sam. 13.13. 2 Sam. 1.19, 20.  I, whither shall I cause my shame to go? The Beauty of Israel was slain upon the high place. O, tell it not in Gath, publish it not in the streets of Askelon: lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. Well far the memory of this loyal people here, that thus complicate their King's interest with their own. Faithful Subjects will look on it as their duty, to pray, and praise God for their Prince's welfare: and think the best way to secure themselves, is to embark all their concerns in the same bottom with him. Such a Subject was Ittai the Gittite: 
2 Sam. 15.21.  As the Lord liveth, and as my Lord the King liveth, surely in what place my Lord the King shall be, whether in death or life, even there also will thy servant be. Such Subjects were the men of Judah, who, with their beloved Josiah, 
Lam. 4.20. Ch. 5.15, 16.  lost the very breath of their nostrils. The joy of their hearts. And the crown from their heads. Such the men of Israel in this Text and Psalm, whose concern and welfare is so convolved, so one with their Kings: that they stand, and fall: they pray and praise together: they suffer in his distress, and his flourishing Crown, is their Crown of rejoicing: For thou preventest him with the blessings of goodness: thou settest a Crown of pure gold on his head.  
In the Text we have the great and happy Argument of the day. The Conservation, and Coronation of the King.  
1. The King's Conservation: Thou preventest him with the blessings of goodness.  
2. The King's Coronation: Thou settest a Crown of pure gold on his head. Them two. For I would not mince the Text, but divide it.  

We'll begin where the happiness of this day began, at his Conservation, Thou preventest him with the blessings of goodness.  
And here are three expressions which set up and extol the mercy, every one carrying it higher than other.  
1. They are blessings.  
2. Those blessings are of goodness.  
3. That goodness is preventing: Thou preventest him with the blessings of goodness.  

1. They are blessings. In benedictionibus. The word hath a peculiar signification when it refers to God. In its own strictness, it imports no more than to praise, or wish, or speak well. men's blessings are with the tongue only. But Dei bene dicere est bene facere, says A Lapide. 
Comm. in Deut. p. 1012.  God's blessings come from his heart by his hand: for him to speak, is to give, and make good a blessing.  
Blessings, in God's sense, denote, Reality, Plenty.  
1. 
Lorinus in Loc.  Reality. They are blessings indeed. Non rem fucatam donat. He gives not gaudy nothings. They are not apparitions, 
Mat. 4.9.  such as Satan proffered our Saviour. They are not umbrages, but substances: not seeming, but sure mercies. We may say, 
Num. 22.6.  as Balak to Balaam, I wots that he whom thou blessest is blessed; and add what Isaac said of his son Jacob, Yea, and he shall be blessed. 
Gen. 27.33.  Such are the King's blessings in the Text, of the surer sort, blessings in truth, and in being. All are not blessings that seem so. Men may be full of enjoyments, and yet empty of blessings. 
Mal. 2.2. Hos. 13.11  God can even curse blessings. Dedi Regem in furore: I gave them a King in my wrath. I, and a Parliament in his wrath. And an Army in his wrath. And we may have peace in wrath, and plenty in wrath, and health, and life, and all in wrath, and to do us hurt. Judas his money was no blessing. Dives his pomp and delicacies was no blessing. Achitophel's wisdom was no blessing. Saul's Kingdom was no blessing. But even the troubles, the sufferings, the dangers of the King, shall become blessings to him; 
Prov. 1.32  whilst the prosperity of fools shall destroy them. Reality; that first.  
2. 
Lorinus in Loc. A Lap. Com. in Num. p. 788. Gen. 27.28.  Plenty. God's blessings make God's plenty (as we use to speak) Benedictio copiosam bonorum largitionem significat. Blessings speak abundance, all things in one word: The fatness of the Earth, and the dew of Heaven. The treasures of both worlds are laid up in it. When God said, 
Gen. 17.16.  I will bless Sarah, it immediately follows, she shall be a Mother of Nations, Kings of people shall be of her. Blessings is a word with a womb, the fruit of it stocks the world.  
Let us ascend the Heavens, and take such a scantling of them, as mortality is capable of: and we shall find Blessings to be the sole ornament, and furniture of those Mansions of peace and immortality. The store of the New Jerusalem is all blessings: 
Rev. 22.1, 2.  with this water runs that pure river, clear as Crystal, proceeding out of the Throne of God; this is the fruit of the tree of life. There's no need of Sun, or Moon, or Light, or Temple, for Blessing is all these. There, the place is Blessings: the company Blessings: the employment Blessings. The glorious Inhabitants thereof hear no other voice, see no other vision, speak no other language, but, Blessing, honour, glory, 
Ch. 5.13.  and power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever.  
Let us look below, and what takes up these sublunary regions, but a crowd of blessings as thick as they can stand, ranged into orders, and succession, to serve man, and speak the glory of the great Creator? 
Psal. 104.24.  O Lord, how manifold are thy works? in wisdom hast thou made them all; the Earth is full of thy riches  
Blessings speak plenty. That's a second. But that's not all.  
There are some particular blessings of the King, which the people desire here to commemorate, and make recognition of with thankfulness. Among many, these three.  
Victory. Vivacity. Safety.  
1. Victory. Many victories; for David entered the Camp betimes, 
1 Sam. 17.33.  was A man of war from his youth; baffled, and slew him that was called so. He had Victricem dextram, a conquering hand; which did so enrich his repute, and heighten his name, that he became the very Mirth and Music of Israel; The women dancing and singing, and echoing one to another, 
Ch. 18.7.  Saul bath slain his thousands, and David his ten thousands. Particularly the Victory which this, and the foregoing Psalms refer to, and which is the blessing celebrated: was that of David's Armies against the forces of the children of Ammon, with the Auxiliaries of Syria under the command of their Captain General Shobach. Of which you have a full account, 2 Sam. 10. and of which more afterwards.  
2. Vivacity. Length of days. Of which, Vers. 4. He asked life of thee, and thou gavest it him, even length of days for ever and ever. Some victories cost dear, are bought with the life of a King, or General, and are little less than the undoing of the Conquerors, they lose by winning. God sometimes takes his people from the possession of blessings, even when they are entering upon them. He did so with his servant Moses, whom he cut off in the very confines of Canaan, 
Deut. 34.4  I have caused thee to see it with thine eyes, but thou shalt not go over thither. He did so with the illustrious, hopeful, and most lamented, the late Duke of GLOUCESTER, that immortal blossom, not to be mentioned without a preface of sadness: who saw, but enjoyed little of the happiness, of his royal Brothers, His most excellent Majesty's Restauration. But the King's blessings are lengthened with his life. He hath victory, and life to use and improve it. 
1 King. 3.11.  God hath given him the life of his enemies, and his own life too. Which are two of the four most eligible blessings, so accounted by God himself, who best knows the worth of his own blessings, in his comprobation of Solomon's choice, 1 Kings 3.11. Life is that blessing in Wisdom's right-hand, which taketh place of riches and honour. It is the greatest of earthly blessings. Facito debilem pede, facito debilem manu, vita dum superest benè est. Men will hold it upon hard terms, they are loath to part with it even when the days are come, they have no pleasure in them. 
Eccl. 12.1.  All look on it as their All, King's most of all. They are most commonly at a height of outward glory, full of blessings: and they desire nothing so much as life to enjoy them. We read of but one life lengthened in Scripture; and it was a Kings. 
2 King. 20 6. Dan. 2.4. Ch. 3.9.  And the Chaldeans looked on it as the best piece of Courtship that they could use to Nabuchadnezzar, O King, live for ever! There is nothing so much a blessing to a King on this side the Kingdom of Heaven, as his life.  
And have not we cause to remember, to remember with eternal thankfulness, how God gave our most Dread Sovereign his life, gave it him at Worcester, even then when a thousand deaths looked him in the face to take it away? When the proud waters were ready to go over his soul. 
Psal. 124.5.  When the insulting enemy said, God hath forsaken him: 
Psal. 71.11.  persecute him, take him, for there is none to deliver him; even than did his mighty hand, and stretched-out arm, take Rebellion rampant by the throat, 
Psal. 22.20.  and delivered his soul from the sword: his darling (his only one, according to the Hebrew) from the power of the dog. 
Psal. 113 8.  That he might set him with Princes: even with the Princes of his people. 
Isa. 55.3.  That he might give him those sure mercies of David. His Throne shall be as the Sun before me. 
Psal. 89.36, 37.  It shall be established for ever as the Moon: and as a faithful witness in Heaven. But of that more anon. Vivacity, that's the second of those blessings the people here own with thankfulness for their King.  
3. Safety. Ver. 5. His glory is great in thy salvation. And in thy salvation how greatly shall he rejoice, Ver. 1. God chargeth his providence in a more peculiar manner with Kings. Touch not mine Anointed. It is a great blessing, to have our blessings secured to us. Fear of losing, lessens a blessing. How low ran the rate of earthly blessings among us, during the late times of trouble; when men knew not how to secure them from the hands of Rapine, nor free them from those artificial and finer kinds of violence which were in use among us? It is the blessing of our blessings when they are made safe to us: And we are then happy, when we are fortified by the strength of God, and made impregnable by the power of the most high. There's no security like Omnipotency, and those Walls must needs be inexpugnable which are made up of his Salvation. That's the King's condition here, Lord, thou hast sospitated his person, and established his Throne, and secured his Kingdom. 
Psal. 5 11, 12.  His glory is great in thy salvation. And therefore, Let all those that put their trust in thee, rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name, be joyful in thee. For thou, Lord, wilt bless the righteous, with favour wilt thou compass him as with a shield.  
Be that enough for the first expression, which here heightens the mercy of the King's Conservation, In benedictionibus. With blessings.   

2. Those blessings are of goodness. The blessings of goodness. In benedictionibus dulcedinis, the vulgar Latin renders it. With the blessings of sweetness and delight. Blessings that will gratify the desires of his soul, and go down with a relish. 
Psal. 34.8.  He shall taste and see how good the Lord is. He shall not only have blessings of defence, but delight: mercies, not only for necessity, but complacency. God shall gild his deliverance with the light of his countenance, and sweeten his enjoyments with the experiences of his love. Thou preventest him with the sweetest of blessings.  
In benedictionibus bonitatis: in St. Hierom's words: with the blessings of goodness. And that goodness seems to have a double reference, either to the cause, or kind of blessings.  
1. To the cause. Thou preventest him with the blessings of goodness. That is, Thy goodness is the cause, and ground: the fountain, and foundation of all his blessings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word which the Seventy two Interpreters use in this place, speaks benignity, and blessings of goodwill. Lord, all the King's blessings are the outlets of thy goodness. That is, the living and inexhaustible fountain, from whence do flow all those streams which make glad the people of God. The spring of Love is in God's own self. His bowels made the first motion of good to us, Thou art good, 
Psal. 119.68.  and dost good. The goodness derived to us, is from a primitive goodness in himself. It is merely and solely from his goodness, that we have any good. Alas! had we not goods, but what the purchase of our own merits brought in, 
Ch. 3.17.  we should be but like that conceited, Fanatic Church in the Revelations, say, (it may be) We are rich, and increased in goods, and have need of nothing: when indeed we are wretched, and miserable, and poor, and blind, and naked. Tua sunt omnia, says King David, (when he and his Princes contributed so liberally to carry on the work of the Temple) All are thine. And the same King in the Text, hath nothing but what Goodness gives him. Goodness is Founder and Benefactor and all. They are the blessings of goodness so as to their cause.  
2. Of goodness, so as to their kind. In benedictionibus bonis: after the Caldee. With good blessings. Not as if any blessings were other than good: but because some blessings are better than other. God hath choice of blessings. Some are of the greater, and some of the lesser print. Now the King's blessings are like himself, of the better sort. Achsah's portion: 
Judg. 1.15  Irriguum superius, & inferius. The upper springs, as well as the nether springs. 
Gen. 44.12.  Joseph's Brethren may have every man his money in his Sack: but the Cup is found with Benjamin.  
The King shall not be put off with coarse and common mercies: but he shall have, Adipem frumenti, the fattest, or finest of the wheat; and shall be satisfied with the very honey out of the rock of mercy. 
Ps. 81.16.  Eum egregiis affecisti beneficiis, is the apposite, and expressive rendering of Castellio. Thou hast bestowed most eminent favours on him. 
D. H. Par. in Loc. Musc. in Loc.  Whom the incomparable Doctor Hamond, mentions and follows, paraphrasing it, All sorts of the most valuable mercies. In benedictionibus optimis, says another. With the chief and choicest blessings. Such as are mentioned, Ver. 6. Thou hast made him exceeding glad with thy countenance. And that certainly is the best of blessings, the one thing needful, the life of all the rest. For, as if the Sun were away, it would be night for all the stars: So, if the face of God do not shine upon us, all the glimmerings, and scintillations of creatures, cannot yield us the least spark of true comfort.  
That I may leave this then: Let me bespeak you in St. Paul's language. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
1 Cor. 12.31.  Having such choice of blessings, covet earnestly the best gifts. Think it not enough to have a portion in this life. Take not up with the Blanks of the world, when the prize of spiritual blessings, and the riches of grace are set before you. Stoop not so low as earth; remember your souls came from Heaven. It is a baffle put upon those immortal substances, to take up in any thing less than Divine. You are the best of sublunary Being's, and therefore 'bate nothing of supercelestial blessings. Never bless yourselves in any but the blessings of goodness.  
And that I may both speak and speed; let me commend their goodness to you under three valuable considerations.  
1. They stay the soul: giving it the fill, and making up all the desires of it. How craving doth every thing else leave the soul, but these blessings of goodness? Job saith of gold and silver, 
Job 3.15.  that Princes filled their houses with it: but who can say they filled their hearts There is an insufficiency and scantness in all these poor and pitiful goods of the lower world. Take them in their greatest extents and latitudes, they are incommensurate, and disproportioned to a capacious, and comprehensive soul. Even where they are most, and in greatest abundance, 
Corn. à Lap. Com. in Isa. 55.  they leave many cantons, and corners unfilled. Ludibrium sunt oculorum, non pabulum animi. They fool the eyes, but fill not the heart. They make a great show, but give little satisfaction. No, satisfaction cometh from another quarter. O satisfy us early with thy mercy! 
Psal. 90.14.  There is a satisfying sweetness that goes along with divine goodness, and with that alone. For he satisfieth the longing soul, 
Psal. 107.9.  and filleth the hungry soul with goodness. These blessings of goodness stay the soul's appetite and longing. That's the first.  
2. They stay with the soul. They ha' some last in them, they are durable blessings. They'll stand when the stars shall fall; and when the Heavens shall shrink up like a scroll, they will hold out measure with eternity. It abates the worth of all the good things of this life: that they are making haste into nothing, and shall shortly disappear. Riches (says he that had so much of them that he was able to buy out all the Kings of his time) make themselves wings, 
Prov. 23.5.  and sty away as an Eagle towards Heaven. Whilst we are making them fast with wax, with bills, and bonds: and think to make them sure with bolts and bars, and locks and chests; even then are they making wings to sly away. Friends the nearest of earthly comforts, that will stick by us to the last; even they meet with their non ultra, and when affection hath commanded them to their last Office, and led them to the grave-side to drop a tear over our dust; then hither shalt thou go, and no further. But the blessings of goodness, go through the very valley of the shadow of death, 
Psal. 23.4.  survive our funerals, step over our graves, and meet us in our glory. They attend us in this life. 
Psal. 23.6.  Surely goodness and mercy shall follow me all the days of my life. And they expect us in the life to come. 
Psal. 31.19.  O how great is thy goodness, which thou hast laid up for them that fear thee! They keep us company in both worlds. Thus the blessings of goodness stay with the soul, which is the second piece of their goodness.  
3. They stall not the soul. The sweetness of grace dulls not the appetite after more; and it is impossible the weight of glory should be a burden. These blessings of goodness are like Manna to the gatherers of it. 
Exod. 16.18.  He that gathered much, had nothing over. They both fill, and fit the cravings of the soul, and they satiate without a surfeit. All our other goods (as we call them) may sometime, or other, be evil to us. There may be, there have been cases, in which men have had too much, of what we are apt to think we can never have enough. 
Ch. 1.5.  The Mariners, in Jonah, cast their Wares overboard. They are fraught with their own fears, and lost if they cast not away their gains. Is there any thing of more value? Light. A great comfort. A beam of the invisible brightness. The firstborn of the Creation of God. Yet Job hath a quarrel to it, 
Ch. 3.20.  Wherefore is light given to him that is in misery? Is there any thing yet dearer? Life. The breath of the Creator, and being of creatures. And yet Rebecca finds herself aggrieved with it, I am weary of my life, 
Gen 27.46.  because of the daughters of Heth. Thus we nauseate the sweetest of earthly blessings, and they sour in the very enjoyment, like Tamar in the arms of Amnon. But were these blessings of goodness ever out of date? were they ever impaired by any time of evil? was ever condition so sad, as to work them out of credit? It is impossible to put a case in which they are not good for us, and the worse we, the better they are, and the more desirable. When it is not in the united strength, and combined power of creatures to help us, or do us good: then comes in their Cue, than we look at them as most besteading. When we are beset with evils, as destitute as our Psalmist, I looked on my right-hand, 
Psal. 142.4.  and beheld, but there was no man that would know me, refuge failed me: no man cared for my soul; then, then especially do we seek out and sue for them as most seasonable. Then, why is not the light of God's countenance given to him that is in misery? Then, I am weary of my life for want of the face of God; if I have not his favour, what good shall my life do me? Earthly blessings are commonly either so little they keep us in want, or so much they make us nauseat: but to be so filled, that we neither lack nor loath, is the sole and singular effect of the blessings of goodness; and nothing can do it, but what's of kin to Heaven. They complete, but clog not: they stay, but stall not the desires of the soul. That's the third commendation of their goodness.  
And be that enough for the second expression, heightening the mercy of the King's Conservation; His blessings are of the best. In benedictionibus. Dulcedinis. Bonis. Optimis. With the blessings of goodness.   

The third follows. That goodness is preventing: Thou preventest him with the blessings of goodness.  
And here a little variety in reading makes both pleasure, and plenty of observation.  
Quoniam praevenisti. So the vulgar Latin. Forasmuch as thou hast prevented him.  
Quin praevenis, 
Am●sius in loc.  I meet with in some Expositors. For thou dost prevent.  
Quinetiam praevenies. Which our other Translation seems to follow. Yea, moreover, thou shalt prevent him.  
Thou hast prevented. 
Psal. 44 7.  For thou hast saved us from our enemies, and hast put them to shame that hated us.  
Thou dost prevent. 
Psal. 46.1.  For God is our refuge and strength: a very present help in trouble.  
Thou shalt prevent. 
Psal. 48.14.  For this God is our God for ever and ever, he will be our guide even unto death. So that we may conjugate the King's deliverance through the several Tenses of providence, (as Saint Paul sometimes did his) Who delivered him from so great a death, 
2 Cor. 1.10.  and doth deliver: in whom we trust that he will yet deliver him.  
And, these Tenses may teach us, (what we are not over-apt to learn) that the times of mercy are in God's own power, and at his sole appointing, and he will not be prescribed by us. We thought long for deliverance, groaning (its well if some did not murmur) under our pressures: the arbitrary and lawless impositions of Pharaoh, and his worse than Egyptian Taskmasters, upon our Persons, Estates, and (which cut deepest) our Consciences also; and being impatient of delays, would needs be setting God a time, and limiting the holy one of Israel, to ways and means for our rescue; but God, who best knows to time his own mercies, gave check to our presumptions, and hath taught us the Religious manners of holy waiting, and to know that all our times are in his hand, 
Psa. 31.15.  and of his setting, and when that is come, he will appear, 
Psal. 102.13.  and not before. Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea the set time is come. One time or other, the King shall be prevented with the blessings of goodness. Here's Nullum Tempus occurrit Regi; either, thou hast, thou dost, or thou shalt prevent him with the blessings of goodness.  
Preventest. But how, and what is that? To prevent, is in strictness of signification, to come before. God is ever beforehand in mercies, with the King, with his people. 
Com. in Ps. o. 282. l. 6.  Nemo est quem non praeveniat gratia, quia prior diligit, eligit, vocat, proeoccupat Deus, says Lorinus. There is none whom grace preventeth not, because God is first in loving, choosing, calling, and possessing of his creatures. 
Rom. 11.35.  Who hath first given to him (says St. Paul, putting a question which defies all answers) and it shall be recompensed to him again? And St. Augustine's blood's up against all that derogate from preventing goodness. 
Coa. de. ●i●t. Pela●● c 6.  Avertat Deus hanc dementiam, ut in donis ejus nos priores faciamus, posteriorem ipsum. God keep us all from that madness of making ourselves first, and God to come after, in any gift which we receive at his hands. Nay, it were well if we would come after in any reasonable distance. How hath God run us out of distance with mercy? How hath he gone fare enough before them in goodness, that never yet took one step to follow him in thankfulness? Hath he not done us good long since, and waits for the returns of it to this very day? How may the best of us be ashamed of our arrears? What a way are we behind in praises and thanksgiving with him who sometime delighted to waylay our King with mercy and lovingkindness, and yet preventeth him, and us in him, with the blessings of goodness.  
If you would see further into this preventing goodness, take the help of two particulars only.  
Thou preventest him, both in his Petition, and Expectation.  
1. Thou preventest him in his Petition. Givest him before, and more than he asks. And this seems to be the import of the words. In the verse before the Text, we read, Thou hast given him his hearts desire, thou hast not withholden the request of his lips. Or, as some elegantly render it, 
D. H. Par. in Loc.  The espousals of his lips. That is, That which he hath set his soul upon, and his heart and affections are so carried out after, as most desirable. 
Cant 3.11  (In which sense, Solomon's Coronation-day, is called the day of his espousals, 
Concessit Regi quae pitiit: illit etiam ●un conulivit quae non. p●tiit. Ames. in Loc.  and the day of the gladness of his heart.) And now, says the Text, Thou hast outdone his desires, and thy goodness exceeds all possible requests. Thou dost not only give him Totum quod cupit; but Totum quod non cupit, (as St. Augustine speaking of the joys of Heaven) All that he desires, but all that he does not desire. He cannot ask, what thou canst, and dost give. Thy favours come so thick upon him, they leave no room for prayer. Thou anticipatest his very requests in their conceptions. Thy mercies meet him, meet him more than halfway: nay, they are upon him before his prayer can set out. Thus thou preventest him with the blessings of goodness. This may English that admiring Eulogy of the Father, 
Sr. Bern.  who knew not how to speak good enough of the name of that God, Qui non petentibus solùm, sed impaenitentibus: non invocantibus sed provocantibus bonum largitur. And this runs a parallel with that promise of the Evangelical Prophet: 
Isa. 65.24.  And it shall come to pass, that before they call, I will answer; and whiles they are yet speaking, I will hear. And this calls for that return of the Apostle, Unto him that is able to do exceeding abundantly above all that we ask or think, 
Eph 3.20, 211  unto him be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen.  
Thou preventest the King in his Petition, that's one.  
2. 
Lorinus in Loc.  Thou preventest him in his Expectation. Et vo●a vincit & cogitationes. He exceeds not only prayer, but thoughts. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indeed, exceeding, abundantly above all; when goodness is above both votes and hopes: and imagination itself could not reach our mercies. And certainly, if ever God prevented the thoughts and expectation of King or people, we are they. 
Ps. 126.1.  When the Lord turned again the captivity of Zion: we were like them that dream; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Seventy two Interpreters. With whom the vulgar Latin consents, Sicut consolati: as men comforted. We are dead men revived. Like men given for gone, and restored. As sick, desperately sick persons, strangely, unexpectedly recovered from the confines of death, and the grave, to a pancratick habit, and soundness of body. Which best Interpreters conceive to be the meaning of that place. Let us look back again (for we can never look too often, and with admiration enough) on that memorable engagement at WORCESTER. There the shield of the mighty was vilely cast away, 
2 Sam. 1.21  the shield of the King, as if he was not anointed with oil. There innumerable evils compassed him about. There the wrath of the enemy was great; 
Deut. 32.27.  and the adversary behaved himself strangely, and said, Our hand is high, behold we do prevail. The enemy said, 
Exod. 15.9  I will pursue, I will overtake, I will divide the spoil: my lust shall be satisfied upon him; my hand shall destroy him, I will make his remembrance to cease from among men. 
Deut. 3●. 26. Lam. 4 19  His persecutors were swifter than the Eagles of the Heaven: they pursued him upon the Mountains, they laid wait for him in the Wilderness. And we thought nothing else, 
Vers. 20. Exod. 14.13. Psal. 57.2.  but that The breath of our nostrils, the anointed of the Lord had been taken in their pits. But see the salvation of the Lord which he shown to him that day. He cried unto God most high: unto God that performeth all things for him. And lo! besides, beyond, above all expectation; 
Vers. 2. Ps. 124.7.  He sends from Heaven, and saves him from the reproach of him that would swallow him up. His soul is escaped as a bird out of the snare of the Fowlers: the snare is broken, and he is escaped. Preventing goodness secured him against circumventing wickedness; and he is alive as at this day. 
Vers. 6.  Blessed be the Lord: who hath not given him as a prey to their teeth. 
Psa. 18 46  The Lord liveth, and blessed be his rock: and let the God of his salvation be exalted. Add to this his constancy in Religion, from which neither (as his own royal pen gives it us) could ever move him; though he might complain as David, 
1 Sam. ●6. 19.  They have driven me out this day from abiding in the inheritance of the Lord, saying, Go serve other Gods. And add to this his return hither in safety upon the wings of his people's votes, and prayers: after the government was unhinged, and the old foundations so fare out of course, and the New Modellers so strengthened in their wickedness, as to dare to attempt the abjuration of his royal Person, 
Isa. 58.12.  and Family: To build the old waist places: and to raise up the foundations of many generations: and be called, The Repairer of the breach, the Restorer of paths to dwell in. And we must needs confess, that God hath eminently prevented all expectations with the blessings of goodness.  
Let us learn then, whether we own, and to whom to ascribe, the peace, the plenty, the liberty, the life, the joy of this Day! even to preventing goodness all. Had it not been for that, neither we, nor possibly this place, especially in this decorum, and lustre, had been standing here this day. This was our wings, and feathers: our rock, and refuge; our walls, and bulwarks; our shield, and buckler: our strength, and stay: our light, and our salvation: This is that Tower of David builded for an Armoury, 
Cant. 4.4.  whereon there hang a thousand Bucklers, all shields of mighty men. This is every thing to the King, and to us in him, Thou preventest him with the blessings of goodness.  
That Zion's stones have been pitied, 
Ps. 102.14  and any have favoured the dust thereof: so that she did not sink down into eternal, and irrecoverable ruins.  
That the beauteous Church of England, scratched and torn by her own undutiful sons; is not sitting solitary, like that Widow in the Lamentations, bemoaning her miseries, and begging pity of Passengers, 
Lam. 1.12  Is it nothing to you, all you that pass by? behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger!  
That we are not filled with the noise of the Warrior, 
Isa. 9 5.  and Garments rolled in blood. 
Ps. 144.14  That we have no leading into captivity, no complaining in our streets; but our eyes see Jerusalem a quiet habitation, a Tabernacle that shall not be taken down.  
That the plots, and conspiracies of unreasonable men, (if it be not unreasonable to call them men) are discovered, their purposes disappointed, and their arm broken.  
That we are not filled with bitterness, 
Lam. 3 15.  and made drunk with wormwood. Fed with the bread of Affliction, 
Isa. 30.20.  and the water of Affliction, and our Teachers removed into corners.  
That we are not compassed with gall and travel; 
Lam. 3.5, 7.  hedged about, and our chain made heavy.  
That our necks are not under persecution, 
Ch. 5.5, 8.  and we labouring without rest; Servants ruling over us, whiles there is none to deliver us out of their hands.  
In short. That we are not incomparably wretched: as miserable, as war and wickedness: as faction, and folly: as error, and ambition: as malice, and madness: can make us, is solely from this preventing of the Text, Thou preventest him with the blessings of goodness.  
And therefore, (that I may close this) How much is it our concern, to address often, and earnestly to Heaven: to importune the God of all grace, that he will continue to prevent the King, and his liege people, with the blessings of goodness still. 
1 Sam. 2.10.  That his Adversaries may be broken in pieces, and that he will thunder out of Heaven upon them. That he will give strength to the King, and exalt the horn of his anointed; that so the King may yet joy in his strength, 
Psal 84. 9●  and greatly rejoice in his salvation. Behold, O God our shield, and look upon the face of thine anointed. The children of Edom are waiting for another day of Jerusalem: and as smooth as they look, and speak, with Jael's butter and milk, 
Judg. 4.18.  and a Turn in my Lord, turn in to us, and fear not; it is to be feared, they have a nail for those temples, which God of his preventing goodness keep out of their hands. Let my Lord the King live, and this fear be to his enemies.  
And so I shall ha' done with the first general part of the Text, The Conservation of the King. Thou preventest him with the blessings of goodness.    

Come we now to the Second: that which we are come with this great, and unusual pomp, to solemnize, The Coronation of the King. Thou settest a crown of pure gold on his head.  
And here, that we may make this second part match, and run a parallel with the first: we shall take notice of three expressions, which heighten the mercy of his Coronation, as those other did of his Conservation.  
1. The King's head crowned.  
2. The crown upon that head, gold, pure gold.  
3. The hand of God setting that crown of gold upon that head. Thou settest a crown of pure gold on his head.  

1. Upon his head. Not upon any one member, no nor upon any five members neither, no nor yet upon the whole body. For by the undoubted fundamental Laws of this Kingdom, neither the Peers of the Realm, nor the Commons, nor both together in Parliament: nor the people collectively, or representatively, nor any other persons whatsoever, ever had, hath, or aught to have any coercive power over the persons of the Kings of this Realm. 
Dated J●●. 25. 1660.  As the Royal pen informs us in a late Proclamation, and hath enacted it also at the request of the late Parliament: that our heels may no more stand where our head should be.  
Upon his head, as fittest for Vision, Provision.  
1. The head is fittest for Vision. 
Eccles 2.14.  A wise man's eyes are in his head. And well had it been for us if ours had been believed to be there when time was; probably we had not seen the miseries, and direful effects of the late Wars. We were so sagacious, and quicksighted, we could see things before they were in their causes: our members would needs see more than our head, and so we ran blindfolded into confusion. The eyes of a people are in their King as in their head: and they that are without him (witness our late selves) are but like Samson without his eyes, fit for nothing but to make the Philistines sport. 
Judg. 16.25.  It is a sign their brains are scarce in their heads, that think their eyes would do well any where else. Upon his head for Vision.  
2. Upon his head for Provision. The head is Providore, and Purveyor for the whole body. The welfare of the body depends mostly upon the Wisdom, and Council, upon the dictates and directions of the head. The body supports the head by its strength, and the head supplies the body by its providence. A Church, or State without this head, is like an Orphan, or fatherless Infants. So that promise intimates, Erunt Reges nutricij hij. And Kings shall be thy Nursing Fathers, 
Isa. 49.23.  and their Queens thy Nursing Mothers. Oeconomi tui (as some render it) making the Church and Commonwealth the Family of the Prince, upon whom lies the whole care, and governance of it, to order it, and provide for it. Upon his head as fittest for provision. That's a second.  
Upon his head. This being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: both for Order, and for honour's sake. Or if you please,  
Upon his head, Imports, The height of his place, and The weight of his employment.  
1. The height of his place. Head denotes chiefdom, and pre-eminence. The chief of their Tribes, and Families, which the Vulgar Latin all along calls, Principes; our Translation renders, Heads. Princes are Heads. 
Mic. 3.1.  Hear O Heads of Jacob, and ye Princes of the house of Israel. It may be said of Saul in his place, as well as his person, that he is, Altior universo populo ab humero, & sursum. Higher by the head than all the people. Rex omnibus major, Deo solo minor: was good divinity in Tertullian's days: (though the iniquity of ours had almost dashed it out of countenance with that ridiculous Maxim of our new Statists, 
Confuted by Bodin●s de Repub. l. 1. cap. 8.  Major singulis, minor universis.) The King is above all, and under God only. He is Homo Deo secundus, in the same Father's phrase. A man second to God. Nay, be it spoken with reverence! He is a God of the second sort. 
1 Tim 1.17. Psal. 82.6.  Deus est immortalis Rex, Rex mortalis Deus. God is an immortal King, and the King is a mortal God. This is Scripture language, and I hope we may speak it without suspicion of flattery. The height of the King's place, that's the first import of his head.  
2. The weight of his employment. The trouble of Government lies most in the head. Others may have their hands, but the King commonly hath his head, full. This made Antigonus say to his son, Regnum nostrumest servitus splendida. A Kingdom is but a glorious servitude. A finer kind of trouble. No wonder if Saul hide himself among the stuff; 
1 Sam. 10. 2●.  and chose rather to obscure his head among the baggage, than offer it to the Crown of Israel: if he foresaw the burden of business, and encumbrance, which he was like to put on with it. Indeed could that Bellua multorum capitum, be tamed, and all Wood made Mercury; Would the Rout be refined, and ingenuity be found among the Rabble; Were there hopes to meet with a Nation as tractable, as David found his countrymen of Judah: Whose hearts he bowed, 
2 Sam. 19.14.  even as the heart of one man. Then, Facile est imperium in bones: 
Pla●t.  as the Comedian. Good men are easily governed. But the depravity of nature, the pride, avarice, and ambition of men, hath made them so mutinous, and unruly: that government is become a weight, big enough for head, and shoulders and all. 
Isa. 9.6.  Therefore that Principatus super humerum, in the Prophet: The Government shall be upon his shoulder: does not only allude to the Sceptre, and Sword, and other symbols of Authority, 
Praeto●ibus a●te ibant ●●c●ores cum f●scibas. Cic.  carried upon the shoulder, (as the Roman Fasces were) before the Magistrate; but speaks government itself to be a weight requiring more than an ordinary strength to undergo it. 
A lap. in Isa. p. 156.  Therefore the learned in the Hebrew observe, that the word Nasi, signifies both Prince, and Bearer. A Prince is Bajulus reipublicae, The supporter of his people. So Moses made account, 
Deut 1.12. 2 King 13.14.  when he complained that, He could not bear them alone. He is Currus & Auriga, the Chariot and Horseman to his people, whom he carries about with him continually. He stands under such a weight, that he is the very Atlas of the lower world. In short. The cares of Princes sit closer to their heads than their Crowns, and they that wear them both, never want weight. Matters of import, and weight of employment, that also is signified by the head.  
And now I should ha' done with this particular: but finding the words also eminently applied to the Lord Jesus Christ, 
Col. 1.18.  who is head of the body, the Church; I could not pass them over, without taking notice, that it is no such impropriety, to say two heads, as our Refusers of the Oath of Supremacy would insinuate. For Subordinata non pugnant. To make the King head, is not to behead Christ Christ is head, and the King is subordinate head too. Two heads, and yet no Monstrosity.  Reges in ipsos imperium est Jovis. 
Toparches, and under-Kings are not inconsistent with an Empire: no more are Terrestrial Kingdoms, and Headships with the paramount power of the Lord of Glory. It is ridiculous to think, more to object, that the King would invade the Prerogative Royal of Jesus Christ, by being head of the Church in the same height, and latitude with him: or that Christ should not look upon it as equal robbery for any to call himself King, as head in his Church; which yet these Recusants are willing to allow. If men will be sober, they cannot but see the King lays claim to nothing which Christ hath reserved to himself as his peculiar. He stands not Rival with him for command. He pleads not Peerage with God. He says not, says not in his heart, 
Isa. 14.13, 14.  I will exalt my Throne above the stars of God. I will ascend above the heights of the clouds; Ero similis altissimo. I will be like the most high. That was Lucifer's Language: and one as proud as Lucifer, takes to it, or else he hath wrong done him, Dominus Deus noster Papa. Our Lord God the Pope. I wish they would not give the Pope that which they deny the King. Let them but remember the stile of some aspiring Emperors, and the King's title will appear modest enough. Numen nostrum. Nostra Aeternitas. And what Dio the Historian tells us of some Marbles, and statuas that they were inscribed with Devoti Numini. Titles, which any thing but Marbles would blush at. But a Sub-supremacy (as I may call it) to be Supreme under Christ, suits both with the reason of a man, and the sobriety of a Christian. There can be no just pretence to deny the King his Supremacy, whilst in all humility he confesseth Christ's. The truth is, the cavil is so idle, and impertinent, that those which make it, give cause enough to suspect, that as they now grudge him his head, so they would not stick to take off his head, had they power and opportunity in their hands.  
If wise, and good men be not mistaken, This is that submission Saint Peter calls for, 
2 Pet. 2.13  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the King as Supreme. Yes, say these worst sort of Recusants again, To the King as Supreme in Temporals. I grant that the exposition of Pope Innocent the third; 
P. 226 l A. Col. 1.  for so Lorinus the Jesuit tells us in his Comment upon St. Peter. And, I wish, they be not as little friends to the Protestant Churches as he, that follow that Exposition. Sat Petrus in clavae: is a phrase used at the Coronation of the Kings of this Realm. And if there be any Scholars among the dissenters, let them construe me that.  
Mr. Bisield, a person looked on as no great admirer of conformity, urgeth this place to evince the King's Supremacy, and the Oath to it, as any may see that will consult his Commentary upon it. I shall only add. Let Protestants remember it was an Apostle; and the Pontificians consider it was Saint Peter that asserted the King's Supremacy: and then methinks neither should have much to say, why he should not be owned as head, upon whose head the Crown is now to be set. Which is the next particular; both the day, and the time, and the Text, lead us to it.   

The Crown upon the King's head is gold, pure gold. A Crown of pure gold on his head.  
A Crown. But what Crown? there's the question; and it is not Tanti, not worth the while to resolve it. Some conceive the Text to intent a particular Crown. Among these, Trevetus, Vatablus, and Genebrard, determine it, the Crown of the King of Ammon taken at Rabbah: of which mention is made, 2 Sam. 12.30. But whether the King's own Crown, or the Crown of Melchom, alias Molech, the celebrated Idol of that people; hath been disputed more than enough. Not of the King, says one party; because of the excessive weight of it, 
2 Sam. 12.30. Sixty pound weight. Iu●●us.  a Talon of gold, a Talon being one hundred, twenty, and five pounds; and so the Crown was insupportable either by the head of David, or of the King of Ammon himself, though of a larger breed. Nec sufferre queat majoris pondera Gemmae. 
juven. Sat. 1.  To evade which. 
Not usually worn, but a Crown Estate. Willet. Ha●m. in 2 Sam. p. 78.  It was supported by the hands of others, says Lyranus. It was contrived to be pendent, so Abulensis, from the Hebrews. Or, which is the fancy of Bruno the Carthusian: Conslavit, & in aliam redegit. It was melted, and reduced to a less, and more suitable size. Nor was it the Idol's crown, says the other party. Both upon a religious account, because it was inconvertible to David's use; and upon a civil score, because it was below him to wear the reversions of an Idol, who was Solo Deo vero minor, majorque falsis, below the true God only, 
Abulensis. Lyranus. Hugo Cardinalis. Carthusianus.  better and greater than all factitious, fictitious ones. The Learned have troubled themselves more than needs to salve all these difficulties. It would be besides our business, to engage with any of them in renewing a quarrel about a Crown long since laid in the dust. There are some also (whom we shall but mention) for another Crown: 
2 Sam. 1.10.  the Crown of Israel, which Saul wore, and the young Amalckite took from his head, as also the bracelet from his arm, and brought them to David, and lost his life for his pains.  
Whatsoever Crown it was, it was Insigne Regni, in the Orator's expression, An Ensign of Sovereignty, and one of the chief among the Regalia. Such a Crown it was, that Interpreters strive, as if they could not embellish, and set it out with terms significative enough. Posuisti in capite ejus Coronam de lapide pretioso. Thou settest a Crown of precious stones on his head: so the Vulgar Latin. And Bruno the Carthusian, from Josephus, tells us, 
Cicero. In Psal.  it was Corona cum Sardonyche in medio gemmarum. A Crown that had a Sardonyx set in it, in the midst of other Jewels. The Sardonyx signifieth Zeal for the Faith, and a readiness to die for it. A stone that would stand well in the Diadem of this Realm, as well becoming him who is Defender of the Faith: and renewing the precious memory of that Royal Martyr, 
K. Charles 1.  who sealed his love to it with his blood, 
Rev. 12.11.  and loved not his life unto the death. I am not so much a Lapidary, as to give you in all these Crown-Jewels, and their Tropological imports. I shall only tell you the Topaz was one; that Lapis auri aemulus so called for the golden colour of it: 
Corn. ●ap. Com. n●●od p. 554. l D.  signifying, Animum caelestem & ad omnia infractum, a gallant soul, one that dares invite danger, and shrinks in at no apprehensions of fear. And to this also the Head to be Crowned this day hath a good title, as his actions both at home, and abroad can witness. But time is more precious than these stones, and therefore I shall spend no more of it upon them. Enough of that reading. A Crown of precious stones on his head.  
Saint Hierom reads it, Ex obryzo, of tried gold. Auri purgatissimi. Optimi. Those are other readings speaking the same sense of the Text; and therefore I shall keep to that. A Crown of pure gold.  
I shall not digress into a discourse of the several acceptations of the word Crown, in Scripture.  
Sometimes speaking excellence: 
Prev. 12.4  A virtuous woman is the Crown of her husband. Sometimes, abundance: 
Ps. 65.11.  Thou crownest the year with thy goodness: and thy clouds drop fatness. Sometimes, recompense: 
Rev. 3.11.  Hold fast that which thou hast, that no man take thy Crown. I shall make quicker work, if I only observe to you, That, Crown speaks Majesty. Gold, perpetuity. Pure, simplicity.  
1. Crown, There's Majesty. 
Liv.  The Historian calls this Insigne Regium, this especially; it is the first, highest, greatest, and most inseparable. 
2 King. 11.12. Esth. ●. 17  When Joash was made King, Jehoiada put the Crown upon him, And when Esther was made Queen, the Crown of the Kingdom was set upon her head. In familiar discourse Crown speaks as much as Kingdom. A Crown is so expressive of Majesty, that it gives us in some, and those the sublimest apprehensions of the life to come, and all those glorious retributions of the Saints. It was the highest notion under which St. Paul could conceive of the bliss of Heaven. Henceforth is laid up for me a Crown of Righteousness, which the Lord the righteous Judge shall give me at that day. A Crown, There's Majesty.  
2. Gold. There's perpetuity. Let the Isthmian Gamesters wear their Garlands, whose names were as fading as their flowers; Gold that immortal metal is only fit for his head, who is immortal; and that Rex nunquam moritur, makes the King so. And so does that, In pactum salis, 
2 Chron. 13.5.  of Abijah. The Lord hath given the Kingdom over Israel to David for ever, even to him and to his sons, by a Covenant of Salt. And so does that promise made to David in faithfulness, 
Ps. 89.29.  His seed will I make to endure for ever: and his throne as the days of heaven. 
Nulla te terris rapiet vetustas, 
Senec.   
Tu comes Phoebo, comes ibis astris.  Gold, there's perpetuity. I willingly omit some other designations of Gold. Prudence, it notes wisdom, as Lead doth hebetude and folly. Opulence, it is the riches of a people, 
Gen. 2.11.  Havilah is commended because there is gold. Supremacy, it is the first of Metals; and the King first of men. Tranquillity, Times of peace, before War and Bloodshed broke into the world, are by the Poets called the Golden Age.  
Mollia securae peragebant otia gentes. 
Ovid.   
3. Pure. There's simplicity. It speaks the King simple in opposition to mixture.  
1. In his rule. It is not a Miscellany an every-thing-nothing, a mingled, a Mongrel Government. It is not sophisticated with any Plebeian ingredients, not an Aristocratical composition, much less an Anarchical confusion: but it is the pure gold of Monarchy.  
2. In his Title. Which is clear, 
Like him who would devise the pedigree of O. William's alias Cromwell from Owe …  and fair; he needs no mercenary pen to lead him a new way into antiquity. He doth not cut out his way to it with the sword, swim to it through a Sea of innocent blood, break into it through repealed Oaths, and Obligations. He doth not tread down Law and Right, stride over honour and honesty, prostitute conscience and whatever the civilised world calls Sacred. Briefly. He does not wove a Cloak of Religion to steal a Crown withal: but his right is indubitate, his Title clear; it is a Crown of pure gold.  
This Crown of pure gold, commends the King's dignity: commands our duty.  
1. Commends the King's dignity. Not as if he needed any mutuatitious worth, or had little but what he was beholden to his Crown for: I think enemies themselves (if so gracious a Prince can have any) must needs say that he is even with his Crown, and brings as much lustre to his Crown, as his Crown to him: but because the Crown upon the right head, though he should be otherwise unworthy, makes a Dignity. Which made it a pardonable and no unhandsome piece of Zeal in a noble person of this Nation: 
Thomas Earl of Surrey to Hen 7.  that if the Crown were set upon a stake, he would fight for it. It is a truth, that Nero as King is exalted as much above the common rate of men, and hath as much right to obedience from his Subjects, as Augustus: Domitian, as Vespasian: Julian as Constantine. And if they that dote so upon Mr. Calvin's Discipline, will but allow of his Doctrine, he tells us, 
Calv. in Ro. 13.  Etiamsi non rarò degenerant, qui Principatum tenent, nihilominus deferenda est eis obedientia, quae Principibus debetur. Though Princes should not be good men, yet they have the right of good Princes, to the subjection of their people. Nulla ergo Tyrannis esse potest, 
Ibidem.  (says the same Calvin, and I instance in it on purpose because he says so) quae non aliqua ex parte subsidio sit ad tuendam hominum societatem. No Tyranny can be, which may not in some measure tend to advance the Weal-public. 
Pet. Mart. in Ro. 13.  And Peter Martyr speaking of Nero, saith that, Cum ipse imperio suo opprimeret Orbem terrarum, tamenjus dicebatur. Tyranny then in more sober times, was never an exemption from obedience. Nay, the Canonists go further. Excommunicatio Domini non liberat vassalum à Sacramento. 
Ministers may excommunicate Princes. Buchanan. de jur. Reg. p. 70.  The Excommunication of a King, (if such could be, and it is too well known whose fingers itch to have such a power in their hands) doth not free a Subject from his Oath, and obedience. It matters not what  a ranting Romanist, asserts: An heretical King is no King. Nor do we value that venomous, Quacunque arte, of Mariana: it is lawful, says he, but it is but he that says it, by any artifice, trick, or cunning to remove Kings that stand in the way. 
Compare Knox and Buchan. with Card. Bel. Emon. Sa. Petra Sancta and other Jesuits.  And I know not whether our Schismatics come in as seconds, or do not rather outdo all in their damnable positions; witness Muncer that notorious, and incomparable Impostor: who pretended to a conference with God, and a Commission from him, to kill Kings, destroy the wicked, (such as his sense makes so) and begin a new world of Saints. 
Eph. 4.20.  But we have not so learned Christ. An unchristianed Greek was better taught than so, who calls a King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the lively image of God, the Preserver of all things. And Tertullian says so much for the very Gentiles, Caesarem majori formidine observatum à Gentilibus, quàm ipsum de Olympo Jovem. They looked on Caesar with greater reverence than Jupiter. To shorten this. Our histories tell us, that Eleutherius wrote to King Lucius, (by whose means the heavenly light and brightness of Christianity first shone upon this Island, 
Camd. Brit p. 67.  as saith our Antiquary) Vos estis Dei Vicarius You are God's Vicegerent in your Kingdom. King's are all so. They are his Representatives here below▪ He communicates his own name and stile to them: that men may know they are anointed with the Oil of gladness above their fellows, and learn to look on Majesty as a very transcript of Divinity. This Crown of pure gold, commends the King's Dignity. That's first.  
2. It commands the Subjects Duty. The Crown lays claim to our obedience. And though the Donatists of old, (whom, a peevish, 
Can, in his V●trom the Temple, that Vox & praeterea nihil.  and impertinent Trifle of the late mad world, was not ashamed to call honest) and our Donatists under new names, would fain find out some subterfuges, and plead an exemption: yet they run full upon the mouth of that Canon of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 13.1  Let every soul be subject: 
E●●ad E●●sc. Senond.  Every soul without exception. Qui tentat excipere tentat decipere. So Saint Bernard concludes. He that would except, would deceive. He, that with the sons of Belial, dares ask, 
1 Sam. 10.  What is Saul that he should reign over us? will not stick, in time, 
Job 21.15.  to question with the Atheist in Job, What is the Almighty that we should serve him? Our own late experiences evince this abundantly, and are a sad proof of it. These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The blots and blemishes, the Scab and scandal to all Religion. Such unruly principles, and practices have made Christianity suffer, opening the mouths of Julian, and Porphyry, and such like scoffers, to declaim against it, as an enemy to all order and government. It was the commendation of the Christians, good subjects to Antonine no very good Emperor, that they did Inservire laeti, they did him cheerful service; how much more than shall the best of Kings command ready obedience, even from the worst of Subjects?  
I hope I may save the labour of an exhortation in this place, 
K. Charles the first before the Gates of Hull on St. George's day. 1642.  if I do but call to your remembrance, who it was which this day nineteen years stood before your gates. Much good may the meditation do you; thoughts of it had need make you more than penitents. Nor will I draw Arguments of obedience to you from the King, or his Crown: the name of your Town dedicates you to him, 
Kingston super Hull.  and the very Arms of your Corporation are Monitors of your loyalty: where, lest one should not serve, you have no less than three Crowns to put you in mind of your duty. The Crown commands duty.  
And be that enough for the second particular, in this latter general part of the Text. The Crown on the King's head of pure gold.   

Come we now to the third and last. The hand of God setting that Crown of pure gold, upon the head of the King. Thou settest a Crown of pure gold on his head.  
Thou. 
Dan. 5.21.  And who could do it but he? He is the most high, and ruleth in the kingdom of men, 
Ch. 2.37  and appointeth over it whomsoever he will. The God of Heaven hath given thee a kingdom, power, and strength, and glory: says Daniel, who was Privy-Counsellor to two Monarchies, and Principal Secretary to four Kings: and so had the advantage to observe their successions, alterations, and disposals. God is the great Moderator of Heaven and Earth: the Original of Dominion is in him: he is the only arbitrary, and indisputable disposer of all the Diadems of the world. He setteth on the Crown, By me King's reign, 
Prov. 8.15. Psal. 89.39.  and Princes decree justice. He taketh off the Crown. Thou hast profaned his Crown by casting it to the ground.  
Thou settest it on: by thy Commissive, and Ordinative; he sets it not on himself, by thy permissive Will. He takes it fairly from thy hand: does not seize it by any hand of craft, or cruelty. It is the happiness of a people when their King hath a Crown of God's setting on: Usurpers are their grievance, make them complain as the Romans of Pompey the great. Miseria nostra Magnus est.  
Thou settest it on. And who hath such cause to say so as we? Men and Brethren, let me speak freely unto you; if ever Crown was set on by the immediate hand of God, it is that upon the King's head this day. 
Isa. 52.10.  Never did the Lord so make bare his holy arm in the eyes of all the Nation: never did this end of the earth see such salvation of our God. I appeal to his most inveterate Oppugners, who were wont to argue the righteousness of their cause from the Topick of their success, and victories; 
Deut. 32.31. Ch. 4.32.  whether their Rock be as our Rock, even our enemies themselves being judges. For ask now of the days that are past, which were before us, since the day that God created man upon the earth, and ask from one side of Heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like i●? When they were as numerous, and as haughty as Senacherib, vaunting that they were enough with the soles of their feet to dry up all the rivers of besieged places: 
Isa 38.24, 25.  and said, By the multitude of my Chariots am I come up, to the height of the Mountain, to the sides of Lebanon: and I will enter into the height of his border, and the forest of his Carmel; then did God but hiss for the fly (as it is in the Prophet) call up from Scotland a small, 
Isa. 7.18.  inconsiderable, and despised number, and with them wrought this great Salvation. 
Exod. 15.3, 6.  The Lord is a man of war: the Lord is his name. Thy right-hand, O Lord, is become glorious in power; thy right-hand, O Lord, hath dashed in pieces the enemy. And though there were several loyal attempts made before, and some of them probable enough, to effect deliverance for us: yet did the alwise God suffer them to be all broken, and frustrated; happily, that he might fool earthly wisdom, and by staining the beauty of all creature-excellency, take the whole glory of our deliverance to himself, that he might give us cause with admiration, and amazement, to say, Thou settest a Crown of pure gold on his head.    

A word of Inference, and I ha' done.  
1. If God set the Crown on the King's head: then what wretched impudence is it in any, to dare to think, much more to attempt, the taking it off? It is the very acting of that fancy of the Poets, of the Giants fight against Heaven. Nothing but Hell is ill enough to own such an audacious presumption, a most detestable, and monstrous impiety.  
2. If God set the Crown on the King's head: let us set our hearts on the King. As Samuel said to Saul: 
1 Sam 9.20.  On whom is all the desire of Israel? is it not on thee, and on all thy father's house? Prise him as the loyal men of Judah did their King David: Thou art worth ten thousand of us. Give unto Cesar the things that are Cesar ' s. 
Geneva Bibles wrong the King.  Give, did I say? it is not so proper, (though some like that Translation better,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the word, render, pay, it is his due. 
Rom. 13.7.  Render him his due Tribute (as the Apostle calls it) the Tribute of our persons, our purses, our tongues, our hands, our hearts, Make honourable mention of him when we speak of him. 
Bern.  I, and we must Sentire sublimiter too, saves the Father, think highly of him. Do not take up any unworthy reports, nor entertain any unhandsome suspicion of him. Do but remember how dear we have paid for our jealousies, and I'll say no more of that.   

To draw to a conclusion. Nothing now remains, but Prayers, and Praises.  
1. Prayers, to him that setteth the Crown of pure gold on the King's head, that he will please there to fix, 
Psal. 89.20, 21, 22.  and keep it. That as he hath found David his servant, and anointed him with his holy oil: so he will establish his hand with him, and let his arm strengthen him: that the enemy may not exact upon him, nor the son of wickedness hurt him. That God, who watched over him, 
Psal. 105.13, 15.  and charged his providence with him, when he went from one Nation to another, from one Kingdom to another people, 
Psas. 140.12.  and suffered no man to touch his Anointed: will still deliver him from the evil man, and preserve him from the violent man, which imagine mischief in their heart, 
Psal. 18.47, 48.  and continually are gathering together for War. That he will subdue the people under him, and lift him up above those that rise up against him. 
V 6.7. hujus Ps.  That he will make him exceeding glad with his countenance, and the King trusting in God, through the mercy of the most high, 
Psal. 7●. 9. Psal. 132.18.  he may not miscarry. That his enemies may lick the dust, and be clothed with shame: but upon himself his Crown may flourish. And blessed be God our prayers for him may come out of our Closets again, and be put up in the Congregation. It is sad to think how he was persecuted out of the very prayers of his people. And these Prodigious Reformers would needs have our duty, to be our crime. A duty we own to all, to Kings most of all; and was never forbidden by any, but where They, and Satan had command. How well their interdiction to pray for the King can consist with that Apostolical injunction, 
1 Tim. 2 1.  to pray for Kings, and for all that are in authority, let the world judge, unless these New Modellers can pretend to a power of regulating the Rule itself, and to deal with the Royal Law, as they sometime did with the Laws of the Kingdom. But we shall leave them to him who hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sharp Sword with two edges, to avenge the affronts, and injuries done to his own truth.  
2. Praises. Let us end with them. Praise is the great duty of this day. 
Psal. 44 8.  In God let us boast all the day long, and praise his name for ever. 
Exod. 15.1, 2, 7.  Sing unto the Lord, for he hath triumphed gloriously. The Lord is our strength and song, and he is become our salvation. In the greatness of thine excellency thou hast overthrown them that risen up against thee. 
Psal. 148.13.  And therefore, Let us praise the name of the Lord: for his name alone is excellent, his glory is above the Earth, 
Psal. 150.1.  and Heaven. Praise God in his Sanctuary; praise him in the firmament of his power.  
You of the Magistracy; Praise him in the heights; 
Vers. 2.  praise him for his mighty acts: praise him according to his excellent greatness.  
You of the Soldiery; 
Psal. 149.6.  Let the high praises of God be in your mouths, and a twoedged sword in your hands.  
You of the Commonalty; 
Psal. 29 1. 2, 9  Give unto the Lord glory and strength: give unto the Lord the glory due unto his Name: in his Temple let every man speak of his honour; for the Lord taketh pleasure in his people, 
Psal. 149.4. Psal. 29.11. Psal. 64.9.  he will beautify the meek with salvation: The Lord will give strength unto his people: the Lord will bless his people with peace. Let all men fear, and declare the work of God: and wisely consider of his do.  
Let us all praise him, till Earth emulates Heaven where they are all praises. Let them shout for joy, and be glad, 
Psal. 35.27.  that favour our Righteous Cause: yea, let them say continually, Let the Lord be magnified, which taketh pleasure in the prosperity of his servants. Because thou hast been our help; 
Psal. 63.4.7.  therefore in the shadow of thy wings will we rejoice. Thus will we bless thee while we live, and lift up our hands in thy Name. And when men's tongues cannot reach it, let us borrow of Angels, 
Luk. 2.13.14.  and join with the heavenly Host, praising God and saying, Glory to God in the highest, and on earth peace, goodwill towards men.  
And that our praises may come in a good place, and our thankfulness follow our mercies nearer than ordinary: Let them be Mental, and Monumental.  
1. Mental. Keep in mind the works of God. Let not that complaint of Nehemiah come in against us. 
Neh. 9.16, 17.  That we dealt proudly, and hardened our necks, and harkened not to his commandments. And refused to obey, neither were mindful of the wonders that he did among us. Let not that of the Psalmist be charged upon us, That we sang his praise, 
Psal. 106.12, 13, 21.  and soon forgot his works. That we forgot God our Saviour who had done great things for us. To remember mercies is but a cheap piece of thankfulness.  
2. Monumental. Erect Trophies, and set up Memorials of our deliverance. 
Psal. 45.4, 5, 6, 7.  Let one generation praise his works to another, and declare his mighty acts. Let them speak of the glorious honour of his Majesty, and of his wondrous works. Let men speak of the might of his terrible acts: and declare his greatness. Let them abundantly utter the memory of his great goodness, and sing of his righteousness. Propagate our deliverance to infinite posterity. Hid it not from our children, 
Psal. 78.4.  and let them show the generations to come the praises of the Lord: and his strength, and his wonderful works that he hath done. 
Num. 23.23.  According to this time it shall he said of Jacob, and of Israel, what hath God wrought? 
Exod. 12.14, 17.  Let this day be repeated annually: it is a day to be unto us for a memorial: to keep it a feast unto the Lord throughout our generations: to observe it in our generations by an Ordinance for ever. 
Psal. 102.18.  Let it be written for the generations to come: that the people which shall be created, may praise the Lord: 
Psal. 111.4.  That merciful and gracious Lord, who hath so done his marvellous works, that they ought to be had in remembrance. 
Psal. 136.23.  Who remembered us in our low estate: brought back his banished: and hath all his life prevented him with the blessings of goodness, and this day set a Crown of pure gold on his head.  
Now unto the King eternal, 
1 Tim. 1.17.  immortal, invisible, the only wise God, be honour and glory for ever and ever.  
Amen.   
FINIS.