The Fourth SERMON preached before the King and Queen, IN Their MAJESTIES chapel at St. James's, on Newyears-day, 1685 / 6. By the Reverend Father Dom. PH. ELLIS, Monk of the Holy Order of S. Benedict, and of the English Congr. Chaplain in Ordinary to His MAJESTY.  


Published by His Majesties Command.    
LONDON, Printed by Henry Hills, Printer to the King's most Excellent Majesty, for his household and chapel. 1686.   

The Fourth SERMON preached before THEIR MAJESTIES, On Newyears-day, 1685 / 6.  
Postquam consummati sunt dies octo, ut circumcideretur puer, vocatum est nomen ejus JESUS.  luke. 2.21. 
When eight days were accomplished, for the circunctsing of the child, his name was called JESUS.  
AFter the Evangelist in this Chapter had given us a short Account of the Method and economy of our Redemption, and set down, as it were, in the Minutes, the more remarkable Circumstances of our Saviour's Nativity, his painful Journey to Bethlehem, the more afflicting Rejection when he arrived there, his still more stupendious condescending to be born in a Stable, and what surpasses all the rest( according to the Measures of human Prudence) his Manifesting and Revealing himself in the first place to the meanest and most contemptible sort of Mankind, inviting poor Shepherds to adore him, and inspiring them to become his first Evangelists: The Holy Penman, I say, of this History, having by such Degrees wrought up our Imaginations to so high a Point, seems as tho' he would leave us there, leave our suspended Minds to contemplate this great Vision, leave us full of Wonder and Amazement, and concludes, Omnes qui audierunt mirati sunt. All these Particulars were so exceeding marvelous, and all that heard them were so strangely transported, as if nothing could be added to the Subject of their Admiration, as if Admiration itself could rise no higher: Mirati sunt omnes.  
But the Continuance of his Narration, which is the Subject before us, renders all these complicated Miracles but Seven days wonder; for, When the eighth day was come, that the child should be circumcised, his name was called JESUS. That the Blessed Child was circumcised, is an accumulative Miracle; a wonderful Dispensation of the Eternal Father, inflicting upon his Beloved Son the Punishment due only to the Rebellious Slave; a wonderful Severity of the Blessed Infant upon himself, voluntarily submitting to the Rigour of the Law, which he had never violated, and taking the Badge of the Sin he had never contracted. But Oh! the more then Heroical Courage of his most tender Mother, assisting at this Bloody Ceremony, without a Sigh, without a Tear, excepting those which by necessity gushed at the same instant from her Heart, and from his Wounds; For in every Part of the Child you may find the Heart of the Mother.  
But when the Child was circumcised, that his Name should be called JESUS, awakens us out of one Admiration into a greater; 
Psal. 41.8.  Abyssus abyssum invocat; The Abyss of Humility calls upon the deeper and wider Ocean of Charity: Here the Eye of Reason loses all Object, and only Love can comprehend the beight and the depth, can fathom and measure the most extended, and most profound Operation of the Divine Goodness.  
That the Child was Circumcised, is a Miracle of Humility, exceeding that of being born in a Stable, that he takes upon him the mark of a Sinner, is more than assuming the form of Man; Jam non solum formam hoins,( cries the devout St. Bernard,) said formam etiam habet peccatoris; but while he makes light to spring out of darkness, and with the black Characters of Death, forms the bright name of JESUS, while from under the Cloud, and appearance of Sin, 
Mal. 4.2.  The Sun of Justice rises to us, with Healing, with Salvation in his Wings; while he appears so Beautiful in his Tears, so Lovely in his Sufferings, so Charming in the Vermilion of his own Blood, ( Dilectus meus candidus, 
Cant. 5.10.  & rubicundus,) so Amiable under the goring Knife, a Suffering Infant, but a Saving JESUS: O how these Considerations swallow up our Thoughts, transcend our Conceptions, leave all Created Understanding far below; and do you still expect they should be the Subject of my Discourse, and of your Attention? No Christian, I can only led you to the Stable, which is now become an Altar, where the Lamb of God lies bleeding for your Sins, that is by your Hands; I only ascend the Chair to imitate that Orator, who carried the bloody Garment of Caesar into the Pulpit, I come only to show you the precious Blood  shed this Day, in the Circumcision, and to acquaint you, that it is the Blood, not only of a Caesar, yet that is an unsufferable prospect of our Treason and Parricide; not only that of a Parent, or of a Brother, yet, that is a horrible spectacle to Flesh and Blood; not only that of an injured, and wounded Friend, yet that would pierce a Heart which is not turned into ston; but the Blood of a JESUS, a name above all names, that comprehends all the most endearing Epithets, that comprises all the terms of Allegiance, of Friendship, of Love, of Honour, and is a Sermon in a Word. And may the cries of this Blood( for that too has its Voice, if your Ears are Circumcised to hear it) drown my Words, for it speaks( says the Apostle) better things then that of Abel: 
Hebr. 12.24.  And may this Sacred Name pled for itself unto your Hearts, whether my Voice can never reach, and which my Mouth cannot pronounce( according to the Apostle) to your Instruction, 
1 Cor. 12.3.  Nisi in Spiritu Sancto, unless the Holy Ghost give motion to my Lips, force to my Words, and efficacy to my Doctrine; Let us implore his Assistance by her Intercession, who is so great a part of this Day's Solemnity; and who, as being the greatest instrument in the Work of our Redemption, by bearing our Redeemer, is also the greatest sharer in his Sufferings, and the most concerned in the Honour of that name, which she learned from the Angel when he saluted her, have MARIA.  
ALthough the Mercies as well as the Judgments of God are unsearchable, 
Rom. 11.33.  and all his ways past finding out; altho' when we contemplate his supernatural Works, Nature ought to be silent, and Reason plunge itself into an O altitudo! O the depth of the riches, both of the Wisdom and Knowledge of God! and joyfully despair of finding out the Sense of our Lord, or reducing within the narrow compass of an human Mind, the Operations of an illimited Power,( which are not the Subject of a curious Disquisition, but of an humble Belief;) yet as far as a Created Understanding can dive into the great Arcanum, and secret Conduct of the riches of that Wisdom in the Work of our Redemption, the Holy Fathers observe, that in it the Son of God proposed to himself two excellent Methods, corresponding to our double Necessity. The one, by putting himself in such a condition as might qualify him to deliver us from a Sovereign Evil, to which we became obnoxious by the apostasy of our First Parent: The other, by assuming such a capacity as might restore us to the forfeited possession of a Sovereign Good. This could not be performed according to the rigour of Justice, but by the Person of a God, clothed with the Nature of Man, which is my first Point: Nor according to the true Notion, and Rules of Satisfaction, without his submitting to the Penalty of Sin, as it was enacted by the Law of Circumcision, which is my second Point, and which merited to him the glorious Name of JESUS; a double Subject of your Royal Patience, and Favourable Attention.  
I. The wounds of human Nature are so wide and apparent, that I need not bring any proof to evince what every one does too much experience; or if any one be so insensible as to question whether our Nature be corrupted, at the same time he confirms it, and gives in evidence, that his is so. For it is impossible that a God whose Nature is Goodness, and whose Works are perfect, should create us with such an Aversion to Good, such a Propension to Evil, so covered, and surrounded with imperfection, or put us in a condition so diametrically opposite to the end of the Creation, and to the happiness of the Creature. Wherefore, all those Instances which prove us miserable, demonstrate that we are Criminal; for nothing could défeat the Merciful Purposes of the Divine Will, but the voluntary abuse of our own Liberty, which first sets us in opposition to God, and renders us unworthy both of his Grace in this World, and of his Glory in the next; and then, as by a necessary consequence Subjects us to Afflictions and Death here, and to Eternal Torments herereafter, which is the Second Death. 
Rev. 21.8.  Wherefore, Magna miseria,( says St. Augustin,) magnâ indiget medicinâ, the extremity of our Condition required no less then an Infinite Skill, and an Omnipotent Hand to cure us, and our Servitude called for a Redeemer willing and able to perform two things, which no one could do but himself; the First to acquit us before the Divine Justice, of the Contract we had made with Death, to cancel the fatal Covenant, and reverse the Sentence of our Condemnation; and Secondly, to restore our Title to Eternal Happiness, to level the Partition-wall, 
Ephes. 2.14.  to work us first into the favour, and then introduce us into the joy of our Master.  
Now since both those Divine Qualifications, the Reconciling and the Meritorious Property, are essential to, and inseparable from the Person of a Saviour; it evidently follows, That no one could deserve that Style, who did not unite in himself the Perfection of the Divine Nature, and the Innocence of the human. He was to be Man, the Rules of Justice requiring, that the Nature which contracted the Debt should pay it, that the Satisfaction should issue from the Principle which had committed the Offence: But upon the same account that he was to be Man, he was not to be a Sinner; for how can one Criminal justify another? How can a Prisoner, loaden with Irons, enlarge his Fellows? How could one that was already the Object of the Divine Hatred, and Subject of his Vengeance, pled the Pardon, or merit the Release of all Mankind, having nothing to answer for himself, but standing convicted of the same Treason?  
He must therefore be Innocent, and Exempt from that Hereditary slain which is in-born to every one, that after the ordinary manner descends from the Mass of Corrupted Nature: But since he was to be Man of the same Stock which contracted the slain, he was to be born of a Woman; but because Man innocent, he was to be born of a Virgin, pure and unspotted, as a Beam of Light flows from the Sun; and no more endamaging the Integrity of his Blessed Mother, then that do's the Crystal thro' which it passes, not violating, but illustrating. So clear is it, that the Redeemer of Man ought himself to be Man, and that Man Innocent. But, secondly, unless he were God too, it is as evident that he could not be qualified for that Great Work; for by a Divine and Immutable Decree of strict Justice, Apostate and Rebellious Man was sentenced to a Death, severe indeed, but no less then Treason and Rebellion deserve, an Infinite Punishment; Infinite, I say, not in reference to the Punishment considered in its own nature; for no Evil can be properly Infinite: or if it could be so, yet a Finite Being, as ours, is not susceptible, is not capable of an Infinite Suffering: Infinite therefore it must be as to its Duration, that is, Eternal, corresponding to Sin, which is of an Infinite Malignity, not in its own nature, being the Action, or rather the Deformity of an Action, proceeding from a limited Agent; but in order to the Object against which it is directed, the Infinite Goodness and Majesty of God.  
And since, in Criminal Matters, the Dignity and Excellency of the Person satisfying is the Measure of the Satisfaction; an Offence of an Infinite Enormity calls for an equal Reparation, and that for an Infinite Person to make it: Wherefore no less then the Person of God, in Union with the Nature of Man, could expiate the Crime of Man against an offended God.  
Such is JESUS CHRIST; and so he makes good the Glorious Title of Mediator between God and Man, uniting both the Natures in one Person, Suffering in what he borrowed of us, but satisfying in what he had of his own,( says St. Augustin.) As Man he Suffers, as God and Man he Redeems; as Man he pleads our Pardon, but merits it as the Person of a God; as Man he sheds his Precious Blood, and in this Days Suffering begins the painful Journey of the across. But these Drops issuing from the Veins of an Incarnate Divinity, are of an Inestimable Value, of an Infinite Price, and alone would be a plentiful Redemption: said amanti nihil satis: As where Nature finishes, Grace does only begin; so the highest Point of Natural Love is but the Foundation of the Divine; and my Second Point will show, that the Score of Love is longer then that of Sin, and that the Circumcision was but the first Line, the beginning of the one which might have been the full Payment and Period of the other.  
II. When the eight days were accomplished, that the child should be circumcised, his name was called JESUS. But was not his Name called so before he was conceived in the womb? The Angel verifies the thing, and St. Bernard gives the Reason; 
S. Bern. Serm. de Circumc.  Because( says he) it was not an Additional, but an Essential Appellation: Innatum est ei nomen, & non inditum. Other Children are named after they are born; and if a St. John Baptist, or perhaps a Jeremy, were privileged to receive it before; yet it was after they were conceived in the Womb; for that which has no Being, can have no Name. But since JESUS received the Style of a Saviour, before he assumed the Nature of Man, we learn from the same Father, that it flowed from his Eternity, and was the Property of his Divine Person: 
Ibidem.  A naturà proprià habet ut sit salvator. But then what Relation between this Glorious Title, and the Ignominious Badge of a Sinner? Was the Circumcision such a necessary Circumstance, that from the Date of that Penal Ceremony, that Mark of Servitude, he should Calculate the Beginning of his Reign? Was Subjection to the Law the properest Matter to instance in the first Act of his Sovereignty? or the Dying his Purple in his own Blood, a Demonstration that he was the Prince of Peace? In fine, What had a JESUS to do with Circumcision? or what had Circumcision to efface in a JESUS?  
I am not ignorant that Circumcision was to the Jew, what Baptism is to the Christian, and the Means of taking off Original Sin from all the Male-kind descended of Abraham, with whom that Covenant was made. I know it was a distinctive Character by which the Receiver was matriculated, and entred into the People of God.  
But these Reasons do not subsist in the Person of JESUS, who, as the Son of God, ought not to wear the Mark of Servitude; as Original of Innocence, was incapable of that of Sin; and as a Redeemer, his hour was not yet come. Indeed he Enacted that Law, but for Sinners; he Enacted the Law, 
Ulp. & J. C. passim. Vid. D. Johnston of Government, cap. 19. Licet legibus soluti sumus, tamen secundum leges vivimus. Instit. quib. mod. Test. infirm.  said Princeps legibus solutus est; But Princes are not subject to the Laws they make, farther then their great Prudence judges it expedient to condescend to the Infirmity of the Subject. Here I begin to see Light, and to discover the admirable Methods of the Divine Wisdom in the economy of our Redemption, mixing and( as I may say) confounding the Power of the Divine Nature with the Weakness of the human, to express the otherwise Incomprehensible Union of the Two Natures in the Person of JESUS. And of this we have as many Proofs, as there are Circumstances in his Nativity, Passages in his Life, and Prodigies at his Death. But I must not exceed the Limits of my Time, and ought not to transgress the Bounds of my Subject; wherefore, to keep close to the Matter: For this very Reason the Glorious Name of JESUS is joined with the Pain and Ignominy of the Circumcision, the Style of a God with the Character of a Sinner, that while the afflicting Ceremony speaks him true Man, the Name of Saviour may proclaim him true God, and oblige us to aclowledge, that if he level himself to our low Condition, it is to raise it; if to our Weakness, it is to strengthen it; if to our Slavery, it is to redeem it; if to the Appearance and Image of Sin in the Circumcision, it is to apply the Antidote in the Name of JESUS.  
Thus when Eight Days were accomplished for the circunctsing of the Child, his Love carried it above his Power, and the Child was circumcised; had he pleaded his Exemption as innocent, he would have rent the veil before the proper time, and laid open the Mystery, 
Col. 1.26.  a seculis absconditum, which was to be hidden from the World till his last expiring on the across: Had he over-ruled the Law by his absolute Authority, he would not have acted consequently to his Commission, which was not to annul, but to fulfil it, 
Matth. 5.17.  not to vacate, but to improve the Shadow into the Substance, the Figure into the Reality, the Corporal Circumcision into the Spiritual, the Law of Severity into that of Mercy, a heavy Yoke into a light burden, the Laver of Blood into the Baptismal Ablution, and as in re, so in nomine, and therefore his Name was called JESUS. For before that Instant, his Appellation was only prophetic, 
Matth. 1.21.  〈◇〉, saith the Angel, He shall save his People; but now, he enters upon his Province, he begins the Work of our Salvation, he officiates as a Saviour; for since he resolved to fix no period to the vehemency of his affection, nor stem the current of his Blood, while there was a drop left in his Veins, he looked on the across as at vast distance, a Thirty three Years Journey, before he could arrive to the desired Chalice; he thought the Hours, the Days, the Years would come on slowly, and with led upon their Feet, and therefore transported with the impatience of a Lover, he resolves to set out early, and by a Stratagem of Love he converts the Stable into a Calvary, the Manger into an Altar, the Circumcision into Crucifixion, writing himself a JESUS in the Characters of his own Flesh, and in the Tincture of his own Blood: But to leave a Stock for Multiplication, for the matter of a greater Suffering, and a more copious effusion, he makes the Wounding Knife only a Prelude to the galling Scourge, to the piercing Nails, and to the searching Spear, when the true Mount Calvary should finish what Bethlehem began, and whom that City beholded, not only rejected, not only born, but also bleeding in a Stable; Jerusalem should one Day see rejected in the prime of his Life, and Glories; and at last, Extra portam passum, once more suffering without the Gates. 
Hebr. 13.12.   
Et nunc filiae Jerusalem egredimini. And now ye Daughters of Jerusalem, the Spouses of the Lamb, whom he affiances in his own Blood, come forth, and behold a most doleful, and calamitous spectacle, which at the same wounds the Eye, and the Heart, forces your Compassion, and exacts your Affection, if your Breasts are not harder than the Flint that made the Wound. Egredimini, draw all your Soul into your Eye, and behold your Beloved in the first dawning of his Life, lying upon the brink of Death, struggling for that little Breath he had scarcely received, and groaning under those Wounds which perhaps would be Mortal, were not his Love Immortal; Wounds that Crown him as a Sacrifice to the Altar, not to live longer, but to die later, and to suffer more.  
He was descending from Jerusalem to Jericho, and behold, at the very setting out, he is fallen into unmerciful Hands, and more cruel Hearts, which neither the Tenderness of his Age can mollify, nor the Majesty of his Countenance can deter, nor the rhetoric of his Tears can persuade, nor the sweetness of his Name can charm; but having wounded him, left him weltering in his own Blood; Semivivo relicto, and half dead, they walk away as if they had no hand in the Parricide, They wipe their Mouths, and cry, What have we done? Egredimini, and will no body come forth? Will no pious Samaritan make a halt? Will no one turn from his wicked Courses, or step aside out of the Paths of Sin, to bind up his Wounds, to wipe off his Tears, to assuage his Pains? Will no body pursue the Assassins? Will no body feise the Guilty Hands? When any unfortunate Accident befalls a Child of yours, the House is presently in an Uproar, your closerts fly open, your Cabinets are rifled, every Hand is filled with Cordials, neither expense nor Diligence is spared: And behold the Child JESUS wounded, and all for your sake; still Naked in the Poor, still Bleeding in the Hearts of the Widow and of the Orphan, and calling upon you, not for your Silks or Velvets, the gaudy Trappings of wanton Luxury, but for a cast Garment to cover his Nakedness, to staunch his Blood; but your Wardrobes are full, and your Hands are empty: Calling upon you, not for your high Cordials, your Pearl, or your Bezoar; but only for a small sprinkling of oil and Wine, that is, the common Elements to sustain Nature; and yet the Little ones, and in every one of these no less then a JESUS, ask Bread, 
Lam. 4.4.  and there is no one to break it to them. This unnatural Cruelty of yours opens his Wounds afresh, 
Rev. 13.8.  and the Lamb that was slain from the beginning of the World, thro' your want of Charity and Compassion to his and your own Fellow-Members, will bleed to the end of it.  
But had any one treated, I do not say a Child or a Parent, I do not say a Relation or a Friend, but even a Servant of yours, half so outrageously, all the Neighbourhood would be raised against him, Vengeance would overtake him as swift as Lightning, and fall upon him like Thunder. But here is a JESUS wounded, and no body concerned; a JESUS wounded, and no body did it; no Inquest is made after the Murderers, no Justice lays hold on them: And what can be the reason of this Insensibility, but that you are all Complices in the Crime? And for a Proof, Manus vestrae plenae sunt sanguine, 
Isa. 1.15.  Your hands are still full of his blood. For while you persecute the Godly, while you defame the Innocent, while you charge them with Crimes in their Morals and Religion, Crimes of your own Invention; while you draw the Sword upon your Brother for private Revenge, while you expose yourselves to such Excesses as blunt your Reason, and set an Edge upon your Passions, you  shed the Blood of JESUS, but  shed it in vain, not to make the Price of your Redemption, as in this Days Solemnity; but to evacuate and frustrate it, and to leave yourselves( according to the Apostle) no more sacrifice for sin. 
Heb. 10.26.   
For it is a First Principle in Christian Divinity, and an unquestionable Point of our Religion, That as nothing could draw the Son of God out of the Bosom of his Father into this Vale of Tears, beside the Redemption of Mankind; so nothing could make him suffer in it, but the Sins of Man. It was not therefore the Rigour of the Law which subjected him to the Circumcision: For, as the Law-maker, he was superior to the Law; and, as Innocent, he was exempt from it; 
1 Tim. 1.9. ( The law is not made( says the Apostle) for the just, but for the unjust:) But more forcibly to recommend his great Charity to us, and to antedate the Torments of the across, he abandons himself into the Hands of Sinners. His Love was only Consenting and Passive; but our Hands were the Actors in the Tragedy: And O that our Eyes were so too! But we stand insensible without Emotion, without Compassion, without a Tear, looking on him we have pierced. We look upon the Annual Revolution of this Solemnity as a mere Ceremony; We keep it too, but as the Heathens did their Newyears-day, to Consecrate their Vices. It is our Jollity marks out our Calendar, not our Devotion; and we owe even the Memory of our Feasts to the Regularity of our Excesses.  
But the time was( my Brethren) when Grief sate upon the Face of every Christian, for the Suffering of a Christ; when Love as well as Compassion bathed their Eyes in Tears, for this Earnest of our Redemption; when a sense of Gratitude obliged them to enter into themselves, to withdraw into their closerts, to spend this Day in Prayer, to show they interested themselves in the Sufferings of a JESUS, and hoped to reap the Fruit of this Blessed Effusion: When the Memory of the ancient Circumcision which JESUS submitted to, put them in mind of the Spiritual you stand obliged to, and which, in your Baptism, you solemnly promised, you solemnly vowed to perform; to divest yourselves of the old man, 
Rom. 6.4.  and to walk before him in the newness of life; to circumcise every Concupiscence, to pass the Razor over every Superfluity, and, in fine, to comform to the Example of this Day, to Consecrate your tenderest Infancy to Mortification, to seal up the Fountain of Corruption, or at least to check the Effervescency of Nature with the Practices of Penance and Abstinence, and to render your maturer Age a continual Martyrdom; Vita Christiani juge Martyrium. But alas! the Old Law is come upon us again; we are washed, but we are not cleansed; we are cured, but we are not healed; 
Jer. 51.9.  Curavimus Babylonem, & non est sanata; and the Blood of JESUS cannot so fast wipe off our Stains, as we put new ones in their places; we consider as little the Importance of this Blood, as when it was first applied to us, we knew not when we made our Baptismal Promises, and know not when we shall perform them: We can give no better account why we took the Livery of Christ, then why we wear such Garments, because( forsooth) it is the fashion to be Christians, an Honour transmitted to us from our Ancestors, and while we can sever the Title from the burden, the Name from the Duty, our Pride and Reputation is concerned to keep it up. But the attempt is as vain as it is impious; for if Circumcision must make way for the name of JESUS, Suffering must merit the name of Christian; 
luke. 24.26.  If it behoved Christ to suffer before he could arrive to that Glory; what an irrational fondness is it to promise yourselves the End without embracing the Means? If Humility be only crowned, what reward must Presumption expect? If Innocence be treated so severely, what Punishment is reserved for the Impenitent Sinner? If Christ submitted to the rigour of the Law, what Torments does the Christian deserve, who feigns Labour in the Precepts of the Gospel, who repines at the easy Yoke, and shakes off the light burden, who applies to every Commandment of God, and his Church, the Capharnaites Durus sermo, This is a hard Saying, that is a hard Lesson, this is a human Imposition; that I cannot do, this I cannot understand, and therefore will not understand to do well; 
Psal. 35.4.   
But these( O Blessed JESU) were the Corruptions of the Old Man, the Excesses of the Old Year: But since thou, O Second Adam, hast vouchsafed by thy precious Blood to wash off the reproach of Egypt from us, O Divine Infant, to sanctify the first Period and Entry of the New-born Year, we resolve to desist from our ancient Practices, to change our ancient Courses; 
Eph. 4.23.  Renovari spiritu mentis nostrae, to be renewed in the spirit of our mind, in our Opinions, in our Sentiments, in our Judgments, as well as in the Conduct of our Lives. We renew the Covenant of a Spiritual Circumcision we made with thee in our Baptism; and according as thy Word advices, we intend to make it the principal Business of our Lives, and to grow old in the ways of thy commandments. A hearty Sorrow for the Offences of the Old Year, and a firm Purpose of Amendment for the New, is all the Return we can make thee for the inestimable Present of this Day. With most humble acknowledgements we accept, and offer it again to thy Eternal Father, as the First-fruits of our Redemption from Sin, and as an Earnest of that Glory which is promised us in the Name of JESUS: Which I beseech God of his Infinite Mercy to bestow upon us, thro' the Merits of JESUS. Amen.  
FINIS.   

A Catalogue of Books Printed for Henry Hills, Printer to the King's most Excellent Majesty, for his household and chapel, 1686.  

REflections upon the Answer to the Papist misrepresented &c. Directed to the Answerer. Quarto.  
Kalendarium Catholicum for the Year 1686. Octavo.  
Papists Protesting against Protestant-Popery. In Answer to a Discourse entitled, A Papist not misrepresented by Protestants. Being a Vindication of the Papist misrepresented and Represented, and the Reflections upon the Answer. Quart.  
Copies of Two Papers Written by the late King Charles II. Together with a Paper Written by the late duchess of York. Published by his Majesty's Command. Folio.  
The Spirit of Christianity. Published by his Majesty's Command. Twelves.  
The first Sermon preached before their Majesties in English at Windsor, on the first Sunday of October 1685. By the Reverend Father Dom. P. E. Monk of the Holy Order of S. Benedict, and of the English Congregation. Published by his Majesty's Command. Quarto.  
Second Sermon Preached before the King and Queen, and Queen Dowager, at Their Majesties chapel at St James's, November 1, 1685. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of S. Benedict, and of the English Congregation. Published by his Majesty's Command. Quarto.  
The Third Sermon preached before the King and Queen, in their Majesties chapel at St. James's, on the third Sunday in Advent, Decemb. 13. 1685. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Benedict, and of the English Congr. Chaplain in Ordinary to His Majesty. Published by His Majesties Command. Quarto.  
Sixth Sermon preached before the King and Queen, in their Majesties chapel at St. James's, upon the first Wednesday in Lent, Febr. 24. 1685. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Beneaics, and of the English Congregation. published by his Majesty's Command. Quarto.  
An Exposition of the Doctrine of the Catholic Church in Matters of controversy. By the Right Reverend James benign Bossuet, counselor to the King, Bishop of Meaux, formerly of Condom, and Preceptor to the Dauphin: First Almoner to the Dauphiness. Done into English with all the former Approbations, and others newly published in the Ninth and Last Edition of the French. Published by His Majesties Command. Quarto.  
A Sermon preached before the King and Queen, in Their Majesties chapel at St. James's, upon the Annunciation of our Blessed Lady, March 25. 1686. By Jo. Betham Doctor of Sorbon. Published by His Majesties Command. Quarto.