A SERMON PREACHED Before the QUEEN, AT WHITEHALL, Jan. 24. 1690/ 1. By J. LAMB, Chaplain in Ordinary to Their MAJESTY'S. Published by Her Majesty's Special Command. LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard, 1691. A SERMON Preached before the QUEEN. TIT. II. X. — That they may adorn the Doctrine of God our Saviour in all things. THE credit of any Institution of Religion, depends upon the happy Effects that it has upon the temper and lives of its Disciples. 'Tis true, to judge of a Religion by the Effects, may be contrary to the stricter Laws of reasoning, which oblige us, à priori, to consider the Authority of the Author, and to judge of the Religion itself by granted Principles of Truth and Goodness. But because these considerations are too deep and close for common understanding; therefore the eyes of the generality of Men will be fixed upon the lives and behaviour of its Proselytes, as the surest way of informing themselves in the Nature and Authority of the Religion itself. And by how much Christianity is a more Holy Institution than any other, by so much its Honour and Reputation in the World, does more depend upon the suitable Conversation of Christians; because perverse and wicked Men will be so much the more unwilling to believe it, and will therefore more capriciously inspect the lives of Christians, that they may furnish objections against it, and reasons of satisfaction and comfort to themselves, in their Vice and Infidelity. St. Paul therefore, though he justifies the Christian Faith, by Divine Authority, by the Power of Miracles, and the Gifts of the Holy Ghost; yet He is especially solicitous, that it may be asserted and commended to the World by the suitable lives of the Disciples; that both the Jews and Gentiles, when they observe it in the practice of it, may be persuaded, by this more easy and sensible conviction, that our Saviour was no Impostor, nor his Religion a Design; that the Proselytes of it do hearty believe it, because they have conformed their Souls and Lives unto it, and exemplify those Excellent Virtues in their actions, which their Law requires, and which all men, by the common instincts of humane nature, admire and value. And to this very purpose he wrote this Epistle to Titus, full of apposite Instructions concerning the Government, as well of Himself, as of the Clergy and Laity under His charge, with particular respect to the Reputation and Honour of the Christian Religion, as an end which he chief and more expressly here designs. For, Chapter the first, he obliges Titus to a Conscientious discharge of the Office of a Bishop, that the Gainsayers may be convinced, v. 9 The Clergy to Piety, Zeal, and Diligence, that they of the contrary part may be ashamed, having no evil thing to say of you, Ch. 2.8. The Aged, the Widows, the Youth, and all other sorts of Men, That they exercise such Christian Graces as are proper to their respective stations, that they may adorn the Doctrine of God our Saviour in all things. For the clearer illustration of this important duty, I shall briefly consider these Three things. I. First, The meaning of the Words. II. Secondly, The nature of the Duty. III. Thirdly, The reasons which oblige us, and the encouragements which may persuade us to the practice of it. IU. Fourthly and lastly, I shall draw some Inferences from the whole. I. I begin with the first of these, the Explication of the terms, ad shall consider, 1. First, What is meant by the Doctrine of God our Saviour. 2. Secondly, What by Adorning the Doctrine of God our Saviour. 3. Thirdly, Who are understood by they; or who are the subjects of the duty: That they may adorn the Doctrine of God our Saviour in all things. And, 1. First, By the Doctrine of God our Saviour, the Apostle understands the Christian Religion, or that institution of Faith and Manners, which the Ever Blessed Jesus taught and published, when he was here on Earth. Ph. 1.27. It is one, amongst many other general words, Mar. 8.35. as the Gospel, the Word of God, Jam. 1.21. the Faith, the New Testament, by which the Christian Religion is expressed in Scripture. Luk. 22.26. 2. And secondly, To adorn the Doctrine of God our Saviour, is to advance the Credit and Reputation of the Christian Religion in the World. It is so to govern and demean ourselves, that we may reconcile its Enemies to a good opinion of it; that we may procure, and even force regard and veneration towards it. The Gnostics had disgraced the Christian Faith, by their seditious, sensual, and licentious Doctrines; some against the common interest of Society; as this, That Christians were exempt from Obedience to their Governors; That Christian Servants were, ipso facto, manumissed: Some against common honesty; as, That the Disciples might dissemble their Religion; or, if hardly pressed, Might apostatise in case of Persecution; that by a clearer light, it was revealed to them, That sensual lusts might safely be indulged. And hence our Religion was blasphemed, as a Doctrine that overturned the World, moved Sedition, and corrupted the People. And this was the occasion of this Epistle, in which the Apostle recites and recommends the principal Laws of Christian Life, for this very end, in a more especial manner, that the progress of the Gnostick Heresy might be prevented, the mouths of Adversaries stopped, the honour of our Religion retrieved, and the Doctrine of God our Saviour in all things magnified, and adorned. 3. Thirdly and lastly, By the They in the Text, the Persons upon whom this duty is incumbent, we may fairly understand the whole Body of Christians. All that name the Name of Christ, let them adorn the Doctrine of God our Saviour in all things; for he presently urges a motive that is general, and which equally concerns all states and conditions of men whatever, v. 11. For the Grace of God which bringeth Salvation, hath appeared to all men, teaching us to deny Ungodliness, and Worldly Lusts, and to live soberly, etc. And thus much for the literal construction of the words. II. I proceed, as I proposed in the second place, to consider the nature, the acts, and exercises of the Duty itself, in what it consists, and when a Man may be said to Adorn the Doctrine of God our Saviour in all things. The Grace of God, says the Apostle, has appeared, has brought Salvation to us, has manifested a Divine Authority; we ourselves pretend to believe it, we adore the Mystery, and are baptised into it: If this be so, then adorn the Religion ye profess, do it Honour, do it Right, That the sound thereof may go forth into all lands; that at the name of Jesus every knee may bow, Phil. 2.10. Now the Doctrine of our Saviour is rightly divided into Articles of Faith, and Precepts of Life. I shall therefore consider, how a Man may adorn the Doctrine of God our Saviour. 1. First, As it is a rule of Faith. 2. Secondly, As it is a rule of Life. 1. First, As the Doctrine of our Saviour is a rule of Faith, or an institution of Religion, which we believe and own as of Divine Authority. It has been always a great Objection against our Religion, that the wise impose it upon the credulous and easy multitude, as an useful instrument of Peace and Society, whilst these do but laugh at their folly, and make use of their Conscience of Religion to the advantages of Policy and Ambition. We shall therefore adorn our Religion, and do it honour in the World, if we shall manifest, beyond any reasonable exception, that we unfeignedly assent unto it, that we firmly believe it to be, what we pretend, of Divine Original. And this will be evident to all, If 1. First, Our Faith be perfect and entire. If we receive our Religion as it is in itself, in all its parts, in every Article, and in their plainest sense. To pack a Religion or Creed according to our own Affections, Interests, or Passions, is as easily discerned by others, as it is nauseous and contemptible in itself. There is nothing which we more detest than a Religious Cheat. Few are so patiented as to consider that Religion soberly, whose Disciples are observed to prevaricate in their profession, to alter, change, extinguish, add or expound, as serves their interest: I do not say they should do so, but it is incident to humane nature to abhor the Religion itself, and the persons so abusing it, without any farther disquisition. But if it be evident, that we embrace the truth in the Love of it, that we submit our Judgement and our Interests entirely to it, we shall cause it to be considered with Reverence and Respect: It is not easy to condemn the judgement of considerable numbers of Men, in all things else as wary and judicious as any other, whose understanding, interest, and affections, are subjected to this Religion. It is but natural to infer, that it must certainly have appeared with great Authority, or else it would never have been received with such respect, sincerity, and self-denial. 2. Again, We shall adorn the Doctrine of God our Saviour, considered in general, as a System of Faith, or an institution of Religion which we receive, and own as of Divine Authority; if we are steady, firm, and constant in the profession of it. If we are grounded, and settled, and are not to be moved from the hope of the Gospel, as the Apostle speaks, Col. 1.23. If we shall be so established, that when Tribulation cometh we shall not be offended, St. Mat. 17.21. we shall then advance the Reputation and Honour of our Religion. Courage and Constancy are apt, in their nature, to provoke admiration, to remove prejudices, to beget an opinion of sincerity in the persons, of the weight and authority of the doctrine itself, which they so steadily confess. Forasmuch as no Man will suffer much for a School Question, or an indifferent Proposition. Thus Act. 26. v. 28. The King, says St. Paul (when he was upon his Trial for his Religion) knows these things, before whom I speak freely. And Agrippa said unto Paul, almost thou persuadest me to be a Christian: so great is the force of Constancy and Assurance. Thus Act. 4. v. 13. When they saw the boldness of Peter and John, they marvelled. It startled the Rulers and Judges, (for these are the they here) and the people glorified God for that which was done. Wherefore, though this be no infallible test of truth; yet, in effect, there always was, and ever will be, a regard, a deference to that Religion, which the Proselytes are content to attest with their Lives. But to change our Religion with our Interest, or for fear; to dissemble, coin, distinguish, and equivocate, reflects dishonour and contempt upon it. Who can consider it as any thing more than an humane invention, or an artifice of state, where they observe its Votaries, to use such a boldness towards it, as is inconsistent with the belief of its Divine Authority? But there were false Prophets amongst the people, says St. Peter; these were the Gnostics, who taught the lawfulness of a dissembled Apostasy, in case of persecution, and many shall follow their pernicious ways, and what is the consequence? By reason of whom the way of truth shall be evil spoken of. That is the second. 3. Thirdly and lastly, We shall adorn the Doctrine of God our Saviour, considered in general, as a system of Faith, or an institution of Religion, which we receive as of Divine Authority, if we shall express an Affection, a prudent Zeal in the Profession of it. For by these we testify, not only our conviction of the truth, but a high satisfaction in the Religion itself. Zeal for Religion consists in a careful study of the Law itself, 1 Pet. 3.15. that we may be able to give a reason of the hope that is in us; in a constant devout attendance upon all our Religious Rites, and solemn Services; in a vigorous endeavour, as much as in us lies, to propagate and advance it; to suppress Profaneness, Heresy, and Schism in our place and station. It will be believed, that there is Divinity, and Worth in that Religion, that is so hearty embraced, and so well beloved of its Disciples. But a coldness, an indifference to its honour and interest, will bring it into disrepute. Who will believe we esteem our Religion divine or pure, that observes so general a neglect of Religious Worship, such a bold licentious progress of Heresy and Schism, which every day gains more and more upon us. And thus I have considered how we may demean ourselves in the profession of our Religion, that we may adorn it, that we may raise and support the reputation of it in the World. 2. I proceed, as I proposed, in the second place, to consider how we may so order our Christian Conversation, that we may adorn the Doctrine of God our Saviour, as it is a rule of Life and Manners. And to this purpose it is absolutely necessary. 1. First, That our Obedience be Entire and Universal. For if we believe the Divine Authority of our Religion, it is not possible we should presume to pick and cull such duties only, as shall best agree with our interests and affections, because we are equally obliged to every part, and are taught, that He that offends in one point is guilty of all. And therefore if we believe, that our Religion was composed by infinite Wisdom, and will be required at our hands by Infinite Power and Justice, according to the tenor of the Law, it is not possible we should be guilty of such Presumption. So that a partial Obedience demonstrates our Religion to be humane, to be our own; not to be our rule, but our subject, which we govern as we please ourselves; and therefore the Adversaries of it will abhor our pretences, and our Religion too. Thou that makest thy boast of the law, through breaking the law, says St. Paul, dishonourest thou the Law? (by choosing some and neglecting other duties, as the Apostle himself expounds it,) For the name of God is blasphemed amongst the Gentiles through you, Rom. 2.23. But besides, unless our Obedience be entire, the beauty of our Religion will be obscured. There is a connexion, a dependency of Christian Graces one upon another; wheresoever therefore the Chain is broken, there is a kind of inconsistency, an harshness, a disagreement. But if our Life shall be all of a piece, acted by one and the same Christian Principle in all things, we shall then lay open, and expose our Religion to view in its proper colours. We shall display its symmetry and proportion to the eyes of all men. If thy whole body, says our Saviour to our present purpose, be full of light, having no dark part, the whole shall be full of light, St. Luk. 11.36. If no faculty be left unwrought upon, no evil affection unsubdued, if we are entirely united to our Religion, if we understand, believe, desire and act by the laws thereof, we shall advance its honour in the World; both out Religion and our Life will be the common object of respect and love. That is the first. 2. Secondly, That we may adorn the Doctrine of God our Saviour, considered as a Rule of Life, it is necessary that our Obedience be free and cheerful; that we part with ourselves, with our own self-will, and sensual Appetites, without hesitation or complaint, not by constraint, but willingly. For such a ready practice, will express the Graces of our Religion more smartly, more to the Life: and those who observe it, will have reason to be in love with it for it self, and to be throughly reconciled to such a Yoke, which they find is so easy, so pleasant to those who bear it. Do all things, says the Apostle, without murmuring, and without disputing, let your Obedience be prompt and cheerful, forward, and without regret, that ye may be blameless, without rebuke in the midst of a crooked and perverse generation, amongst whom ye then shall shine as lights in the World, Phil. 2.14, 15. That is the second. 3 Thirdly, We shall adorn the Doctrine of God our Saviour, considered as a Rule of Life; if in cases doubtful we determine our practice on the side of the Law, and of our Duty. No institution of Religion can be so particular as to provide for all the circumstances of duties, because they are as infinite as the relations, means, and tendencies of things. If we therefore shall look beyond the letter of the Law, if we consider what is Lovely, and of good report, as well as what is barely Just and Necessary; if we walk by the analogy of Faith; if we endeavour to be perfect as God it perfect, to proceed from one degree of Grace unto another, we shall certainly bring our Religion into honour and esteem. It will be believed that we hearty embrace it, that we truly love it, when it is evident, that we have wholly resolved ourselves into it. By such a true Affection, by such a prudent Zeal, it will appear our choice, our delight, and our ultimate end, which cannot but subdue the prejudices of its Enemies. Who could withstand the power of our Religion, if it were thus sincerely and throughly imbibed? Whereas a shriveled, narrow Virtue, that stands upon terms with God, and considers how far we may indulge ourselves, without the violation of some great and notorious Law, dishonours our Religion, and depresses the credit of Christianity. How should it be thought any other than a tyrannous superstition, when it appears a disease, a burden, an abhorrence to the Disciples of it? That is the third. 4. Fourthly and lastly, We shall adorn the Doctrine of God our Saviour, as it is a Rule of Life, by an eminent practice of some particular Virtues, as of Mercy and Charity: wheresoever these are expressed to the Life, habitually, bountifully, freely; all that observe it, will esteem the Religion from whence such a Spirit flows. Who is not apt to favour his Opinions, whose Goodness is conspicuous, or who has done us any signal favours? Is it not the common sentiment of all Mankind, that Religion is designed to mend the World, to, correct the roughness that is superinduced upon our nature, and the selfishness of our ends, to enlarge our spirits into a generous respect to each others good, to fix the Laws of our nature more close upon us, by the accession of Divine Command? Wheresoever therefore the social Virtues, universal Love, a Catholic temper, humanity, mercy, bounty and a readiness to forgive, shine and are eminent, there our Religion will be honoured and esteemed, as a Doctrine that is a public blessing to the World. And thus our Saviour commanded the multitude [five thousand persons] to sit down on the grass, and fed then, by a Miracle, till they were filled. And what was the effect of this Miraculous Bounty? Why, they were in love with such a Teacher, and said, of a truth this is the Prophet which should come into the World, St. Jo. 6.14. And thus ye may see both the meaning, and the practice of this duty. And if we well observe these rules and measures I have now laid down, we may certainly know, whatsoever our calling, station, or profession may be, whether our Christian conversation is such as adorns the Doctrine of God our Saviour; nay, we may judge of every action we do, whether it tends to the honour of our Religion or no. Every Man that is honest and sincere, may easily apply these general Rules to any particular instance that shall be before him. For all that has been said is no more than this, That a Man that would render his Religion lovely and amiable in the World, must entertain it in all its parts and Articles, promote it zealously, confess it steadily, practise it cheerfully, depart from his Liberty, in doubtful cases freely, in all his actions express a prudent Zeal, but above all, that he have Fervent Charity, that God in all things may be Glorified, 1 Pet. 3.8. And were our Religion received and practised according to these just directions, how would all the World be subdued and vanquished by it? It would be the power of God to salvation, both to the Jews and Gentiles, 1 Cor. 1.24. when all dissembling and equivocation, when all disguises and hypocrisy, when sullen selfishness, and private interest, shall be banished the dominions of this Religion; when no man shall seek his own, Mat. 7.12.22.39. but every one another's weal; when we shall Love our Neighbour as ourselves, and do to others as we would they should do to us. How would Christendom be thronged with those that would come from the furthest parts of the East, to behold the golden Age renewed, and to pay their respect to that Religion which has thus restored the beauty of the humane nature? And thus much for the Duty. III. I proceed (but very briefly) to consider the reasons which oblige us, and the encouragements which may persuade us to the practice of it. And all those Arguments indeed, which oblige us to believe and practise, according to the directions of our Religion in general, do as firmly bind us to such degrees of Faith and Virtue, as shall adorn it. For this is not a different duty, it is but the same thing in its just and proper measures; a more eminent Virtue, a more perfect Faith, a more excellent Life. But I shall only consider those at present, which appear more apposite and particular, and they are these that follow. 1. First, To adorn the Doctrine of God our Saviour by such a Faith, and such a practice, as I have now described, is the most infallible assurance, both to ourselves and others, that our Principle is sincere and perfect. It cannot be denied but there are degrees of true Faith, and true Virtue, and that the Religion of our Saviour is urged upon us by a double Sanction, by the joys of Heaven, and by greater degrees of that Joy. The former shall be the reward of sincere Obedience, though in a lower measure; the latter of a growing, abounding, perfect Faith and Life. But however, though we do not say it is impossible, yet a staggering Faith, a starved ungrowing Virtue is very seldom true. For a Principle of true Religion is nothing less than a sense of the Divine Authority, Beauty and Goodness of the Law it self, an hope in the Promises, and a dread of the threaten there delivered: And whosoever is affected in earnest with a sense of these things, will endeavour, by a natural promptitude, by a moral necessity, to pass from one degree of Grace to another, till he come to be perfect in Christ Jesus. Where can he stop who sincerely believes there is a Heaven before him? This then is the test of true Religion, that we find our Faith grow stronger, temptations weaker, with a freedom, and cheerfulness, in all Obedience to the will of God. Whosoever hath this hope in him, purifies himself, even as he is pure, says St. John, 1 Epist. 3.3. 2. Secondly, Let us consider, that to live such a Life as shall cause our Religion to be esteemed and honoured in the World, is the greatest Blessing, as well to ourselves, as others, that we can either imagine, or desire. For He that converteth a sinner from the evil of his way, shall save a soul from death, and shall hid a multitude of sins, Jam. 5.19, 20. What can more excite our Emulation, than to stand in the place of the Apostles, to subdue prejudices, to mollify hardened hearts, to work Miracles, to win Souls, and enlarge the Kingdom of our Saviour. That's the second. 3. The third encouragement to such a profession and practice of our Religion as shall adorn it, are the particular Promises which are made to those who shall attain unto it. The service is so eminent, that God has been pleased to encourage it by special Promises. He that confesses me, says our Saviour, him will I confess, it, a particular manner, before my Father, St. Mat. 10.32. And again, When they reproach and persecute you, Rejoice and be exceeding glad, for great is your reward in Heaven, St. Mat. 5.11, 12. In a steady Confession, and a most Holy Life, there is an assurance of Faith, a Zeal, an affection to the service of God, that is not common, even amongst those who are really good, and therefore it will be particularly considered. St. Paul departed from his Liberty for the sake of the Gospel, and refused to accept of any maintenance from the people, 1 Cor. 9 And doing this willingly, says he, [that is, without an express command] I have a reward, v. 17. I shall have a particular consideration for it. But on the other hand, a most dreadful woe is denounced against those, who, professing the Christian Religion, scandalise it, and cause it to be blasphemed by the unsteadiness of their Faith, or the debauchery of their Lives. Offences will come, says our Saviour, but woe unto those by whom they come. It were better that a millstone were hanged about his neck, and he were cast into the midst of the Sea, Luk. 17.1, 2. That is the third. 4. The fourth and last encouragement to such a profession and practice of our Religion as shall recommend it in the World, is the particular peace and satisfaction which will arise from such a Faith and Life. All dejections and interruptions of our Peace, are the Judgement of our Consciences against us, that we have yielded to temptations, that we have pressed upon our Virtue to preserve our Pleasures, or our Interest: But he that is grounded and settled in his Faith, steady in his hope of the Promises, habitual, zealous, and universal in the practice of his duty, will find his Peace as constant as his Principle, as inexpressible as his Love. To relieve the distressed with a bushel of wheat, is but common humanity, says Plutarch; but what excess of joy did Phidias and Theophrastus find in those extraordinary actions of theirs; when they delivered their Country from Tyranny and Oppression? (Lib. de Tranq.) The Testimony of our Consciences, that in simplicity and godly sincerity, we have had our Conversation in the World, 2 Cor. 1.12. must needs be a Principle of great rejoicing. What expectation of Divine Assistance! What hope in difficulties! What Confidence at the hour of Death, will he certainly find, who can truly say, Oh Lord remember how I have served thee with a perfect heart! Thy Glory has been my principal aim and end, and thy Law my business and delight! And thus I have explained the Duty, and considered the Motives which may excite us to the practice of it: It now remains, that we endeavour, upon the force of all that has been said, to subdue our own Self will, and sensual Appetites, and devote ourselves to the Obedience of God, to the service and honour of our most Holy Faith. That we study the Beauty, Worth, and Perfection of our Religion; the Goodness, Power and Faithfulness of the God we serve, that we may walk worthy of our Vocation, Eph. 4.1. That we may have our Conversation as becomes the Gospel, Phil. 1.27. That we may stand complete and perfect in all the Will of God, Col. 4.12. That your light may so shine before men, that they may see your good Works, and glorify your Father which is in Heaven, Mat. 5.16. That at the dreadful day of Judgement, we may meet our Lord with Joy, and give him such an account of the Talents he entrusted us withal, as shall be received and passed, with, Well done good and faithful Servants, ye have been faithful over a few things, I will make you rulers over many things, enter ye into the Joy of your Lord, Mat. 25.21. Which God of his Mercy grant, to every one of us, for Jesus Christ his sake the Righteous; to whom with the Father, and the Holy Ghost, be ascribed all Honour, Glory, Praise, Dominion, and Obedience, now and for evermore. Amen. FINIS. Books Printed for Walter Kettilby, at the Bishop's-Head in St Paul 's Churchyard. BIshop Overall's Convocation Book MDCVI. concerning the Government of God's Catholic Church, and the Kingdoms of the whole World, 4 to Dr Falkner's Libertas Ecclesiastica, 8vo — 's Vindication of Liturgies, 8vo — 's Christian Loyalty, 8vo Dr Scott's Christian Life. In three Vol. 8vo Dr Fowler's's Libertas Evangelica, 8vo Mr W. Allen's Tracts, 8vo Mr Raymond's Pattern of pure and undefiled Religion, 8vo — 's Exposition of the Church Catechism. Mr Hesketh's Piety, the best Rule of Orthodoxy, 8vo — 's Serious Exhortation to frequent Commanion, 8vo — 's Case of eating and drinking unworthily, 8vo Faith and Practice of a Church of England Man, 12. The Third Edition. Mr Lamb's Dialogues between a Minister and his Parishioner, about the Lord's Supper, 8vo — 's Sermon before the King at Windsor. — 's Sermon before the Lord Mayor. — 's Liberty of humane Nature, stated, discussed and limited. — 's Sermon before the King and Queen, Jan. 19 1689. Dr Grove's Sermon before the King and Queen, June 1. 1690. Mr Jeffery's Religion the Perfection of Man, 8vo Dr Worthington of Resignation, 8vo — 's Christian Love, 8vo Dr Pelling's Sermon before the King and Queen, Dec. 8. 1689. — 's Vindication of those that have taken the Oath, 4 to Dr Kidder's Christian Sufferer, supported, 8vo Dr Sharp's Discourse concerning Conscience; The first Part; wherein an account is given of the Nature, and Rule, and Obligation of it. And the case of those who separate from the Communion of the Church of England, as by Law established, upon this pretence, that it is against their Conscience to join in it, is stated and discussed. — 's Discourse of Conscience: The second Part; concerning a doubting Conscience. — 's Fast-Sermon before the House of Commons, April 11. 1679. on Revel. two. 5. — 's Duty and Happiness of doing good, in two Sermons, the former Preached at the Yorkshire Feast, Feb. 17. 1679. on Eccl. three 10. the other before the Lord Mayor at the Spittle, Apr. 14. 1680. on 1 Tim. vi. 17, 18, 19 — 's Sermon at the Election of the Lord Mayor, Sept. 29. 1680. on Psal. cxii. 4. — 's Lent-Sermon at Whitehal, March 20. 1684. on Luke xuj. 31. — 's Sermon before the Queen at Whitehall, Apr. 11. 1690. on Gal. v. 13. — 's Fast-Sermon before the Honourable House of Commons, May 21. 1690. on Deut. v. 29. Reflections on a French Testament, Printed at Bourdeaux, An. Dom. MDCLXXXVI. Pretenced to be Translated out of the Latin into French, by the Divines of Louvain. By Richard Kidder, D. D. and Dean of Peterborough. Dr Hickman's Sermon before the Queen at Whitehall, Oct. 26. 1690. — 's Fast Sermon before the Honourable House of Commons, Oct. 19 1690. Polemo-Middinia. Carmen Macaronicum. Autore Gulielmo Drummundo Scoto-Britanno. Accedit Jacobi id Nominis quinti, Regis Scotorum, Cantilena Rustica vuglò inscripta. Christ's Kirk on the Green. Recensuit, notisque illustravit E.G.