A SERMON Preached before the KING, In St. James' Chapel, January 30 th'. 1698/9.  
By SAMVEL BRADFORD, Rector of St. Marry le Bow.  
Published by His Majesty's Special Command.  
LONDON, Printed by J. L. for Matt. Wotton at the Three Daggers near the Temple-Gate in Fleetstreet, 1699.   
PROV. xxiv. 21. 
My Son, fear thou the Lord and the King: And meddle not with them that are given to change.  
THESE Words of Solomon contain Three excellent Rules, for the Direction of our Practice, which, if duly observed and complied with, would conduce very much to the happiness of Mankind, whether considered, every Man in his single Capacity, or as Members of Society. In discoursing of them, I propose the following Method.  

I. To consider each of these Directions apart, showing what Solomon means by fearing the Lord, by fearing the King, and by not meddling with them that are given to change; taking in also, as I go along, the Reasons upon which these Directions are grounded.  
II. To make such Application of my Discourse, as may be suitable to the present Occasion.   
I. To begin with the Explication of the Directions given in the Text. And,  
1. To consider what Solomon means, by fearing the Lord, and what Obligations we are under to comply with this Direction.  
The fear of the Lord is generally taken in the Sacred Writings, for the whole of Religion. Thus the royal Psalmist, 
Psal. 111.10.  The fear of the Lord is the beginning of Wisdom: a good Understanding have all they, that do his Commandments; where the fear of the Lord in the former part of the Verse, is explained by doing his Commandments, 
Job 28.28. Eccl. 12.13.  in the latter part of it. And the like we find in divers other places.  
And the Reason is obvious. For as all Religion hath reference to God as its Object, so the fear of God is the first Principle of Religion; by which Fear is to be understood, not a mere Dread of Almighty and Irresistible Power; but an awful regard also to all the other Divine Attributes and Perfections.  
Thus, the fear of God implies a great sense of his infinite Knowledge and Wisdom, an apprehension of his Omnipresence, that he beholds us wheresoever we are, and observes what we are doing, looking into our Hearts, and knowing our Thoughts afar off. It includes a respect to the perfect Holiness and Purity of the Divine Nature, his love of Goodness, and his hatred of all that's Evil; as also a belief of his impartial Justice and Righteousness, as he is the Lord and Governor of the Universe. It contains in it an humble Reverence towards the Divine Goodness, considering God as the Author of all that's Good, as the bountiful Maker and Preserver of every Creature, and the tender and compassionate Father of his intellectual Offspring. In a word; The fear of God is a regard towards the Divine Being of the same kind, though far exceeding it in degree, with that of a dutiful Child towards a wise and good Parent.  
And this may well be put for the whole of Religion, because it will necessarily produce in us all religious Dispositions, and dispose us to every kind of religious Practice.  
The Man who thus fears the Lord, will carefully abstain from whatsoever he knows, or suspects to be displeasing to him, and will readily comply with all the intimations of his Will; he will earnestly desire, and diligently seek to know the Will of God, in order to the directing his Practice accordingly; he will devoutly resign himself to his Disposal, submit to his Government, and have respect to all his Commands.  
And certainly there is all the reason in the World, that we should thus fear the Lord. The very mention of the Name of God carries in it Reason enough. It is, as Moses Phrases it, 
Deut. 28.58.  to fear this glorious and fearful Name, the Lord thy God. For, as the Prophet Jeremiah elegantly expresseth it, 
Jer. 10.6,  There is none like unto thee, O Lord; thou art great, and thy Name is great in Might. Who would not fear thee, O King. of Nations! For to thee doth it appertain. The Lord is the true God, he is the living God, and an everlasting King; at his wrath the Earth shall tremble, and the Nations shall not be able to abide his indignation. He hath made the Earth by his Power, (he hath established the World by his Wisdom, and hath stretched out the Heavens by his Discretion. When he uttereth his Voice, there is a multitude of Waters in the Heavens, and he causeth the Vapours to ascend from the ends of the Earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. He is the former of all things, the Lord of Hosts is his Name.  
Every Attribute of the Divine Nature includes in it a Motive to this Disposition of Soul; his Power, his Holiness and Justice do naturally bespeak our Fear; his Wisdom challenges our Reverence; and his Goodness enforceth our dutiful Respect. His mighty Works of Creation and Providence excite our Admiration and Regard; and his Authority over us justly demands our Obedience. He made us, and not we ourselves; 
Psal. 100.3.  we are his People, and the Sheep of his Pasture: 'Tis fit therefore that we should worship, and bow down, and kneel before this Lord our Maker. 
Psal. 95.6.  He is the Father of our Spirits, he inspired us with all those Faculties, whereby we are enabled to know and to serve him. He bestowed upon us the excellent Gifts of Understanding and Reason, and made us voluntary and free Agents; we ought therefore to glorify him both with our Bodies and our Spirits, 
1 Cor. 6.20.  which are his. It would be the highest Injustice and Ingratitude at once, it would be monstrous, both Wickedness and Disingenuity, to alienate ourselves from him, in whom we live, 
Acts 17.28.  and move, and have our Being; to refuse to serve him, whose we are, and upon whom we entirely depend, for all we either enjoy, or hope for.  
Besides, that the fear of God is our Happiness, as well as our Duty. 
1 John 5.3.  His commands are not grievous, his Laws are all of them holy, 
Rom. 7.12.  and just, and good; not the results of mere arbitrary Will and Pleasure; but perfectly agreeable to the frame of our Nature, and the design of our Being's; they are such as have a Natural Tendency to make us truly happy, and what, if we were wise, we should of ourselves choose to be governed by. For what doth the Lord require of us, 
Micah 6.8.  but to do justly, and to love mercy, and to walk humbly with our God? that is, in other words, to comply with the design of our Nature, and to act agreeably to the estate and circumstances he hath placed us in, to behave ourselves decently and orderly in this World, and to qualify ourselves for a better.  
If we add one Consideration more, we shall need to superadd nothing after it, to excite in us the fear of God; namely, That He will certainly call us to an Account, and distribute Rewards or Punishments to us, according to our Demeanour. Solomon hath taken in all that can be said upon this Subject, in the close of his Ecclesiastes; 
Eccles. 12.13, 14.  Let us hear (says he) the conclusion of the whole matter: Fear God, and keep his Commandments; for this is the whole of man: (his whole Business, and his Felicity) For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil.  
2. Having thus considered the First Direction of the Text, I proceed to the next, viz. To show what Solomon intends by fearing the King, and what Obligations we are under to comply with it.  
The fear of God is our first great Duty; that which obligeth us as Men, and will dispose us to a compliance with whatever Duties can be incumbent on us, under any Relations or Circumstances whatsoever. Now next to that of our being Reasonable Creatures, we are to be considered as Members of Society.  
Societies are either Natural or Political. By Natural, I mean those of particular Families; and he that truly fears God, will best discharge the Duties of each of the Relations proper to that kind of Society. But besides these, there are larger Societies of Men, those I mean which are Civil or Political, to which my Text hath a particular reference. When Families increased, Men found it necessary to form themselves into these larger Bodies, wherein some were to govern, and others to obey, according to such Laws as were agreed upon in the forming of these Societies. And according to the Advice of Solomon, the Civil Government under which we are placed, is to be regarded next to Almighty God, the Supreme Lord and Governor of all. Fear thou the Lord and the King.  
He names the King, both because that implies the Form of Government, under which the Jews at that time, and most of the Eastern Nations lived; as also because Monarchy has been ever by the wifest of Men justly esteemed the most natural and perfect Form of Government, especially where regulated by wise and wholesome Laws.  
However, this Rule must be acknowledged to be of general Use, under every Form of Government, the reason being the same in all places, as will appear when we come to consider it.  
So that to fear the King, is to have a great regard to the Government we live under, to yield a ready Obedience to all its wholesome Laws and Customs, never willingly to deviate from either, unless the Commandments of God, and the Laws or Customs of Men, should interfere: and if at any time we should fall into such unhappy circumstances, in that case either peaceably to withdraw from the Society, and remove to some other, where we may enjoy both a good Conscience and our Liberty together; or if that may not be, then quietly and patiently to submit to such Penalties as by the Laws of our Country may be inflicted upon us. For it can never be reasonable, that a particular Man, or any small and inconsiderable part of a Society of Men, should disturb the Peace of the whole Body, upon account of their own private Sentiments.  
Moreover, the fear of the King implies in it a great Respect and Reverence to the Persons of our Governors, on account of the Character they bear, and the Authority they exercise; that we never entertain any unreasonable Jealousies concerning them, much less propagate our own Surmises; that we never in the least detract from our Superiors, by open Defamation, 
Eccl. 10.20.  or sly Suggestion. Curse not the King, (says Solomon) no, not in thy thought; much less may we revile the Gods, 
Exod. 22.28.  or speak evil of the Ruler of our people; and least of all may we offer any Indignity to our Governors, or do them any Injury by an Overt Act.  
On the contrary, we are strictly obliged to demean ourselves towards them with all humble and dutiful Respect; as much as in us lies, to keep up their Reputation and Honour with others; as far as ever 'tis possible, to entertain and cherish good Thoughts of them; always to put the fairest and most candid Interpretation upon their Actions, and to believe that they may very often have good reasons for doing what we cannot give an account of.  
I might add, That we are likewise obliged, without grudging, to contribute our share towards maintaining the Charges of the Government, 
Rom. 13.7.  rendering, as the Apostle expresseth it, to all their deuce: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.  
All these Duties to our Governors are in themselves very plain and easy to be understood, and the Reason of them also is as evident. For,  
1. Government is the Ordinance of God. He is the Supreme Lord of all, 
Psal. 95. ●.  a great King above all Gods; and the Rulers of the Earth are his Deputies and Vicegerents, appointed by him to keep the World in good Order.  
Of this we are admonished throughout the Inspired Writings. St. Peter exhorts to this purpose; 
1 Pet. 2.13,  Submit yourselves to every ordinance of man, for the Lord's sake: whether it be to the King, as supreme; or unto Governors, as unto them that are sent by him, for the punishment of evil-doers, and for the praise of them that do well: For so is the will of God. And St. Paul in like manner, and upon the same Reasons; 
Rom. 13.1,  Let every soul be subject unto the higher Powers. For there is no Power but of God; the Powers that be, are ordained of God. Whosoever therefore resists the Power, resists the Ordinance of God. And a little after, Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For they are God's Ministers.  
Neither is this the Voice of Scripture only, but also of Reason. 'Tis plain, from the frame and constitution of Mankind, that they are made sit for Society; and that there can be no Society amongst Men, without Government; and no Government, without some to rule, and others to obey. So that God, by the frame in which he hath made us, and the circumstances he hath placed us in, hath directed us to enter into Society, and in order thereunto to set up and maintain Government. And for God to have made it reasonable and fit for us thus to do, is, in other words, for him to have given us a Law that we should do it: for the Law of Nature and Reason, which is the Law of God, is nothing else but that which is fit for us, with respect to our Nature and our Circumstances. And in this sense, without all question, Government is the Ordinance of God, and Governors are Ordained by him.  
2. Our Duty in this case will farther appear, from considering, that Government, and consequently Obedience to it, is evidently for the good of Mankind in general.  
And in truth, this is the Foundation of Government's being God's Ordinance, that it is for the good of Men. For God hath appointed nothing, as a general Law to all Mankind, but what is really conducive to their good.  
It is, as I before observed, impossible, that Society should be maintained without Government. There must be some common Wisdom to direct and give Laws; and in this disorderly World in which we live, some Public Authority and Force to see those Laws executed. We see how difficult it is, to keep Mankind in any tolerable Order, notwithstanding the many good Laws, which are made and executed to that end: What a State then do we imagine the World would be in, if every Man were let lose, to act according to his Appetites and Passions? which must necessarily be, unless there were Rewards and Punishments, appointed by Lawmakers, and distributed by a standing and settled Authority. So that whosoever goes about to resist or weaken the Government he lives under, does what in him lies to dissolve the Society, and thereby to reduce things to a state of Anarchy and Confusion.  
3. I might add, That Obedience and Submission to Governors, are also the Interest of every particular Man, as well as of the Society in general; and that he who weakens the Public Authority, and thereby injures the Society, will sooner or later feel the mischievous consequences of it himself, as he is a Part of the Whole.  
Besides, that for a Man to oppose Authority, is to expose himself to the just Displeasure of those, who in all probability will be too hard for him. Wilt thou not be afraid of the Power? 
Rom. 13.3,  says the Apostle, Do that which is good, and thou shalt have praise of the same: For he is the Minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the Minister of God (in that case also,) a Revenger to execute wrath upon him that doth evil.  
Before I proceed to the last Direction in the Text, I beg leave to make a short Remark or two, from the manner of Solomon's expressing himself upon this Subject.  
1. It is observable. That he hath joined fearing the Lord, and the King.  
Religion towards God, and Loyalty towards our Governors, are both of them excellent things, and 'tis great pity they should ever be parted. But there are too many that pretend to the one, whilst they are very defective as to the other.  
Some there are, on the one hand, that are great Pretenders to Religion, or the fear of God, who yet too openly betray their disregard to their Earthly Superiors, by their forwardness to be always suspecting and insinuating ill things of those in Authority; by their taking a great freedom to censure every thing they don't see a reason for; by their readiness to be factious, seditious, and mutinous upon every slight and frivolous pretence.  
There are some, on the other hand, that profess a very high regard for their Governors; but have at the same time no manner of Reverence for Almighty God, and his Precepts. They seem to be of the Opinion, That God will accept of their being good Subjects to the Government they live under, instead of all other Duties which he hath enjoined them; and that their steady Loyalty shall make expiation for their Impiety, their Intemperance, and their Lewdness.  
But let no man deceive himself; 
Mat. 22.21.  we are to render to Caesar the things that are Caesar's, and to God the things which are God's. We are to fear the Lord and the King. And what God hath thus joined together, let no man presume to put asunder.  
I wish I could not still name a third sort, who in this Age have made themselves too numerous and too conspicuous to be overlooked; I mean, such as fear neither the Lord, nor the King; a Generation of bold Sinners these, who having first cast off all regard for the God of Heaven, can after that, very freely, and without the least scruple, express their contempt of all his Vicegerents on Earth. I cannot describe them better than in the words of the Apostle, Men that deny the Lord who bought them; 
2 Pet. 2.1, 10.  that walk after the flesh in the lusts of uncleanness, and despise Government: presumptuous are they, selfwilled, they are not afraid to speak evil of Dignities; concerning whom, the same Inspired Writer pronounces, That their judgement lingereth not, 
Ver. 3.  and their damnation doth not slumber.  
2. 'Tis farther observable, That the fear of the Lord is by Solomon placed the first of the two; by which is intimated, That no Man can truly fear the King, as he ought to do, unless he fear God, in the first place.  
The fear of God, or an hearty sense of Religion, is after all, the only Principle that can make us throughly good and faithful Subjects to Princes. That Man only, who acts from Principles of Conscience, can be safely trusted and relied upon, all other Principles being defective and uncertain.  
3. I now proceed to the last Direction in my Text, Meddle not with them that are given to change.  
By which is to be understood, Men of a fickle and unconstant Temper, such as have no steady Principles to act upon, but are ever dissatisfied with what is present, and fond of something new; and when they once have what they seemed eagerly to wish, are yet as far from being easy as before; the fault not lying (as they foolishly imagine) in the state of things without them, but in their own variable and uncertain Minds.  
And this may refer, either to Religion, or the Civil Government. For the latter Clause in the Text looks back upon both the former. Meddle not with them that are given to change, either with respect to the fear of the Lord, or the fear of the King; such as lightly and without cause affect changes either in Religious or Civil Matters.  
Lightly, I say, and without cause; for it is not to be imagined, that Solomon condemns changing for the better, where there are solid Grounds, and weighty Reasons for doing it.  
'Tis possible for a Man to be educated in a false Religion; nay, for such a Religion to be established by the Laws of a Country; and then upon the offers of good Reason, to change is so far from being a fault, that not to do it must be the effect of Obstinacy, or strong Prejudice.  
A Government may be so ill managed, or otherwise reduced to such straits, that it may be impossible to secure the Society, without admitting some variations from the ordinary Rules and Methods of Proceeding; and then the reason of things as much warrants a variation from those ordinary Rules and Methods, as at other times it obliges to a strict adherence to them.  
But then a change is criminal, when 'tis without sufficient Reason, and when the attempting it threatens apparent and imminent Danger to the Society; and those Men act cross to the Direction of the Text, who affect or endeavour a Change, not from the Reason of the Case, but from the Levity and Instability of their own Tempers.  
Such Men as these the Text adviseth, not to meddle with; that is, not to make them our Intimates, or familiar Companions; 
1 Cor. 15.33.  for Evil communications corrupt good manners; and Levity and Inconstancy may be insinuated into us, by conversing with Men of such a Disposition. But especially, Meddle not with them; that is, Have nothing to do with them in their Projects, be not Partaker of their Counsels, never enter into any League or Conspiracy with them, in order to the bringing about the Changes which they vainly affect.  
And the Reason of this is very obvious. For,  
Levity of Mind proceeds from very bad Causes. 'Tis usually an Indication of great want of Judgement, or at least of much rashness and inconsiderateness; and 'tis very often attended with Dishonesty.  
He who hath a sound Judgement, and an honest Mind, will resolve within himself, that Religion and Government are Matters of high Importance, and not to be trifled with; and he who is not rash and inconsiderate, will weigh and examine the Principles he acts upon, and the Rules he goes by, with respect to each of them.  
Moreover, the Calamitous consequences to which a causeless or an unseasonable change exposes a Society, are enough to deter all wise and good Men, from affecting change themselves, or meddling with those that do so.  
When once the Banks and Mounds of Authority and Government are broke down, all manner of Licentiousness and Disorder breaks in like a Flood, and 'tis very hard to put a stop to so violent a Current.  
Besides the Danger a Man exposes himself to, with respect to his own personal Interests, is another powerful Argument against being changeable. This Solomon takes notice of in the words following the Text; 
Ver. 22.  For their Calamity shall rise suddenly, and who knoweth the ruin of them both? That is, of those that are given to change in either of the former particulars.  
To all which I might add one Argument more, against meddling with changeable Men, viz. that they are not to be trusted. How can I think, that the Man who is unfaithful to God, will be true to me, who am but his fellow-creature? or that he who is false to his Prince, will be faithful to me, who am but a private Man? If he can lightly change his Religion, or betray his King and Country, he will easily be prevailed with to Sacrifice his Friend, if occasion be; and that Friend hardly deserves better, who can be so weak, as to trust such a Man.  
I have gone through the words of my Text; that which now remains, is to apply what has been said to the present Occasion.  
The end of setting apart such Days as these, is, That we may call to Mind our former Sins, and being hearty sorry for them, may fix in ourselves such Principles and Resolutions, as may secure our future Practice. It may be fit therefore to reflect upon the Subject of this Day's Solemnity, and then to consider our present State and Duty.  
I will not look beyond the Fact of this Unhappy Day, tho' I doubt not, but there were many Miscarriages that preceded. It was not certainly without just Cause, that God let lose such an Evil Spirit among the People of this Land, as excited them to that terrible Civil War, which besides all the Calamities wherewith it was attended, had at last so Miserable a Conclusion. But the Crime of the Day is of itself big enough to employ our Meditations.  
It was a manifest and notorious Contradiction to this wholesome Advice in the Text, Fear thou the Lord, and the King. When private Men, for such they were, armed with Power and Force, but no Legal or Just Authority, in direct Opposition to their Duty to God, their King, and their Country, without the consent, nay, contrary to the declared Sense and Judgement of the far greater part of all Orders and Degrees of Men in the Nation, in contempt of, and despite to all Law and Order, and to the unspeakable Detriment of the Kingdom, presumed to Arraign, Condemn, and Murder him, who was by the Laws of the Realm invested with the Sovereignty.  
The Consequences of this Crime were very fatal to the Kingdom; no less than the entire Dissolution of the whole frame of our Government, the breaking in pieces the Established Church, the Confusion of the State, great Injuries and Violences offered to Men of all Orders, with a Dissettlement and Variation of Government for several Years following.  
Amongst the rest, there was one very unhappy Consequence, which was the Seed of divers others, even after we seemed to be Resettled; I mean, the causing the Princes to wander in Foreign Countries, and some of them to learn their Religion and their Customs.  
After all this Disorder, it pleased God, in his due time, to restore the Royal Family, and this by his wonderful Providence in a peaceable manner, to the general Satisfaction and Joy of the Nation. But then 'tis a melancholy Thought, which may justly increase the Humiliation of this Day, how this divine Favour was entertained and improved by us.  
Instead of Pious and grateful Returns to so Kind a Providence, the Nation took occasion to degenerate into gross Impiety, and all manner of vicious Practice; and to distinguish ourselves from Men of the former times, who had been too justly charged with Hypocrisy, effectual Care was taken to run far enough into the other Extreme, by making our Vices sufficiently conspicuous and notorious.  
For these things it pleased God to Visit us in various Manners; and still all along an evil Spirit of Contention continued to vex us, and to exasperate one against another, till we might become an easy Prey to a common Enemy; which was at last very near being effected, as the Natural and Just Consequence both of our Sins in general, and our Contentions in particular.  
In this Distress also it pleased God again to hear our Cries, and to raise up a Deliverer for us, to rescue us from those great and apparent Dangers wherewith we were encompassed. But on such an Occasion as this, it may again be proper for us, both to consider how we have demeaned ourselves since this fresh Deliverance, and what we resolve for the future.  
We acknowledge this Day, and we do well, that we and our Fathers have sinned against God and the Government. Now the most acceptable Repentance we can exercise, is to amend our Ways for the time to come. And,  
1. Let us fear the Lord; 'Tis the Duty of every one of us to comply hearty with this Direction ourselves; and not only so, but in our respective Capacities, to promote also the Fear of God in the Kingdom to which we belong. In order to which end, it well becomes us to lay to heart the mighty increase of Irreligion and Immorality in the present Age.  
How many are there, even in this Christian, this Protestant Country, a Nation which hath been blest with the greatest Advantages, for the increase of Divine Knowledge, and the improvement of good Practice, and which has been laid under the strongest Obligations by Divine Providence from one Generation to another, how many are there notwithstanding all this, who not only discover a manifest Neglect of God and of Religion; but presume openly to bid defiance to the Almighty, to dare the Power of Heaven against themselves, by their horrid Blasphemies, their impious Oaths and Imprecations! who set at nought every thing which is Serious and Sacred! who having first declared their contempt of Revealed Religion by professing Infidelity, go on to testify their disregard to that which is Natural also, by a Practice directly contrary to all the Rules of Virtue and Morality! Whosoever is touched with an inward and serious sense of Almighty God, cannot but be deeply affected with the Thoughts of these things. To reform this Scandal of the Age, is undoubtedly the Business, and will be the Glory and the Interest of those, whom God hath entrusted with the Power of the Sword. For whilst they control these Enemies of Almighty God, they subdue the very worst and most dangerous Enemies of themselves and the Kingdom.  
2. Let us also fear the King; which is the rather to be urged, both as the proper Argument of the Day, and because there are apparently two sorts of Men amongst us, who contradict this good Advice.  
Some there have been of late, who from fond and mistaken Notions of Loyalty, have proved very mischievously Disloyal to the present Government; of whom I shall only say thus much, That 'tis a plain instance how far Prejudice and Passion may misled Men, even to the rendering them insensible of their Duty and their Interest at once; to the making them guilty of great Disingenuity and Ingratitude, both to God and the Instruments of his Providence, uneasy on account of Blessings, and dissatisfied with the only visible Means which was left for our Deliverance. But, I hope, a little more time will wear out the remainders of these Prejudices, at least out of the Minds of those who are endued with Honesty and good Meaning.  
There are a second Sort, who I fear still retain the dangerous Principles upon which the Fact of this Day was perpetrated; who, one would think, might have long since been brought to a better Mind, not only by observing the impracticableness of all their foolish Schemes of Government; but especially by considering the Miseries that attended this Nation for so many Years together, whilst they were attempting to set up what they still appear so unaccountably fond of.  
Let us testify our utter dislike to these and all other disloyal Principles and Practices, by being true to that excellent Form of Government, which is peculiar to our Nation, by yielding a cheerful Obedience and Submission to our Superiors, by laying aside all our Prejudices and Factions, and thereby rendering the Management of the Government easy to those who have the Charge of it; in a word, by reviving a Generous and Public Spirit among us, which is so apparently and scandalously wanting at this time, that we may take up the Apostles Complaint, 
Phil. 2.21.  All men seek their own things, not the things of God, of their King, and their Country.  
Let us not go on to provoke God, who hath given us one Opportunity more of being an happy People, lest he say to us, as he did once to the Israelites, after their proving incorrigible under many Trials and Deliverances; 
Judges 10.10. etc.  Did not I deliver you from the Egyptians, and from the Amorites? etc. yet ye have forsaken me. Wherefore I will deliver you no more. Go and cry unto the Gods which ye have chosen, let them deliver you in the time of your Tribulation. Let us rather hearken to the Voice of Wisdom, speaking to us as to Children; My Son, fear thou the Lord and the King, and meddle not with them that are given to change.  
Now to that great God, by whom King's reign and Princes decree Justice; to that Supreme Lord, who Governs the World with Wisdom, and often prevents those Disorders which the Sins and Follies of Men expose them to; to him who makes Men to be of one Mind in an House and in a Kingdom; to God, even our Father, and the Lord Jesus Christ, with the Eternal Spirit, be all Praise and Glory now and for ever, Amen.  
FINIS.   

Books Printed for Matt. Wottom at the Three Daggers in Fleetstreet.  
A Demonstration of the Messiah, in which the Truth of the Christian Religion is Defended, especially against the Jews; containing all that was Preached at the Lecture of the Honourable Robert boil, Esq; By the Right Reverend Father in God Richard Lord Bishop of Bath and Wells.  
— His Sermons Preached on several Occasions. 8ᵒ.  
A Guide to the Devout Christian, in Three Parts; containing Prayers for particular Persons, for Families, and a Discourse of the Sacrament.  
The Christian's-Pattern, in Four Books; written originally in Latin by Thomas à Kempis. To which are added, Prayers and Meditations for Sick Persons; By George Stanhope, D.D. Chaplain in Ordinary to HIs Majesty; in Octavo with Cuts, Sold for 5 s. The same Book printed in a Smaller letter. Price 2 s.  
The Occasional Paper, No. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.  
The Heinousness of Injustice; A Sermon Preached before Mr. Justice Turton, at the Assizes held at Lincoln, 1698. By Laurence Echard, Chaplain to the Lord Bishop of Lincoln.  
A Sormon preached at St. Paul's Church the 2d of January last; being the First, for this Year, of the Lecture, appointed by the Honourable Robert boil, Esq; By Samuel Bradford, Rector of St. Marry le Bow.