A SERMON Preached at the Anniversary Meeting OF THE clergymen's Sons, IN THE Church of St. MARY-le-BOW, December 3. 1691. By THOMAS TENISON, D. D. Lord Bishop Elect of LINCOLN. LONDON: Printed for Ric. Chiswell, at the Rose and Crown in St. Paul's Churchyard. MDCXCI. To my HONOURED FRIENDS and BRETHREN, THE STEWARDS Of the Late Anniversary Meeting of clergymen's Sons. Admiral Hen. Killigrew, Richard Burch, John Jackson, William Pocklington, Joseph Bentham, Robert Hodson, Edmund Godwin, John Cradock, Robert Clements, Nathanael Baldicke, Thomas Herskins, Francis Archbold, Anthony Palmer, Benjamin White, Fitz-Norris Wood, Edward Tregenna, STEWARDS. My Honoured Friends and Brethren, I Should think myself much wanting to the Duty I owe both to Our Corporation, and to yourselves, if I should wholly ascribe the publishing of this Sermon to your Importunity. I am so very senfible of the excellent Ends and Methods of this Establishment, that I am not willing to omit the least thing which may, in your Judgements, conduce to them. It has, this present year (besides the Charity for putting forth Apprentices) provided Five hundred and twelve Pounds towards the support of Widows of poor Ministers, and their Children. I fear the Needs of the next year will be greater than those of this; but cannot but hope that the Supplies will grow in proportion to them. That God will prosper both Givers, Managers, and Receivers, is the hearty Prayer of, My Honoured Friends and Brethren, Your Faithful and Humble Servant, THO. TENISON. THE Bishop of LINCOLN's SERMON BEFORE The clergymen's SONS, December 3. 1691. Imprimatur. Dec. 17. 1691. Ra. Barker, R. R. in Christo P. ac D. D. Johanni Archiep. Cant. à Sacris Dom. etc. A SERMON Preached before the clergymen's SONS. 1 TIM. V. 21. Last words. — doing nothing by partiality. ST. PAUL, who had the care of many Churches, being higher in Power, and greater in Spiritual Gifts, and more advanced in years and experience than Timothy, who had also, from his youth, been by his Mother commended to his oversight and instruction; does, in this Chapter, give him advice in matters appertaining to the Church of God. He teacheth him how to behave himself towards Elders, such as were so, either by Age, Vers. 1, 2. or by Function: especially towards Elders by Office, who fulfilled both senses of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vers. 17. which signifies both to feed, and to rule; who were laborious in Doctrine, as well as in Government: He surther shows him his duty towards Widows who received Alms from the Church, Vers. 3, etc. for their attendance on some inferior Offices in it; towards those who were represented and accused as Offenders, in order to Judicial Censure; lastly, towards such as were either to be ordained Ministers, Vers. 22. or, as Penitents, to be absolved. For his direction in these Matters, he lays before him two Rules; Not to be hasty, Not to be biased, in his Proceedings. First, To act without preferring one before another; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without prejudice; without such a criminal haste as precipitates the Judgement before both sides are attentively heard; and then, in the words of the Text, which make up his second Canon, to Do nothing by partiality. Three Heads of Discourse will contain under them, that which (by God's Assistance) I purpose to say upon this Text, and this Occasion. First, In General, Nothing is to be done by partiality. Secondly, In Special, No Charity is to be partially administered. Thirdly, In Particular, The Charity of this Corporation is not to be disposed otherwise, than, God be thanked (so far as I understand) it useth to be; that is, without Partiality, or Respect of Persons. First, In General, nothing is to be done by Partiality; concerning which I shall consider. 1. What the Nature of it is. 2. How prone Mankind is to suffer it to put a bias upon its Actions. 3. Why Impartiality should be the Rule of all our doings. First, For the Nature of Partiality, it is a vicious Principle, which inclineth Men to act, not according to the merit of the Person or Cause, but out of private and sinister Ends. It is here, by the Apostle, and by Clement also in his first Epistle † Clem. Ep▪ 1. ad Cor. Ed. Colom. p. 56, 110. to the Church of Corinth, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much as to say, Siding, accepting of Persons, or Declining from the reason of the Case, through the influence of by-respects. In Persons acting by themselves, we call it Partiality; when they act in Confederacy with others, it hath the Name of Sedition in a State, of Schism and Division in a Church; of Faction in both * Id ibid. p. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it sometimes takes place even where the Constitution is good; for the best of Causes may be factiously espoused, and partially managed, whilst evil-minded Men adhere to a Church or State, not as such, but as a Party, and in order to the strengthening and defending themselves against the Side they hate, and with which they can no more live than Fire with Water. Such Partialists were the Pharisees, who took very great pains to make Proselytes, converting them to their way, rather than to the Jewish Religion, to the end that Number might support them, when Reason was wanting. 2. Now, Secondly, This Partiality in acting, either by ourselves, or in Conjunction with a Party, is that by which Mankind is very apt to be leavened. If St. Paul had not discerned, that even Timothy himself had had the Seeds of this Corruption in his Nature, he would not have given him Caution against it in so very solemn a manner as he did, charging him as in the presence of God, and his blessed Son, and his Elect Angels (those ministering Spirits whom God approves of) to do nothing out of this Principle. The same Apostle found it breaking out in his time in the Church of Corinth, See Clem. Epist. 1. ad Cor. p. 110. 1 Cor. 1, 12. c. 3. 4. where all pretended to love the Gospel, but one had a partiality for Paul, another for Apollo's, and another for Cephas or Peter, or (perhaps) for some other Teachers, whose Names the Apostle thought fit to spare, transferring their Parts to himself and his Brethren. This went not then so far as the dividing them into distinct Communions; C. 3. 3 but, however, it raised a strife amongst them about the pre-eminence of their Pastors, whilst they affected them severally, not as Christian Ministers, but upon Personal Accounts, and did this with Exasperation of Mind, and with open Animosity. And if Christians were so partial and contentious, as if Christ himself was divided in that Primitive State, when the Blood of Christ was yet almost warm upon the Cross, when he was just risen from the Dead, and ascended into the Heavens, when Miracles (like that constant one of the Sun) were daily before men's eyes; when Christianity seemed to be taken up in good earnest, being professed with peril of Life; certainly it can be no surprise to us to find Partiality in the Men of this Generation, in which, too many of the external Members of Christ's Church (like those of the Natural Body that lie remotest from the heart) are i'll and cold, as living at such distance from the first Fountain of Evangelical Tradition; and many find a way to their worldly Profit through the breaches of Unity. It is in the few that Reason and Grace rule; and what Equity can be expected where the Passions of Men give the Law? Daily experience shows how narrow-minded, how unjust, how biased Men are, how they judge by their Affections; and that instead of doing nothing by Partiality, they scarce do any thing otherwise; in such sort that where there are many Competitors for any Place, every one of them finds his Friend, and perhaps the most unqualified Person does at length prevail. 3. But, Thirdly, every Christian should walk by a straighter Rule: considering 1st. What is the corrupt Original: And 2dly, What are the sad effects of siding and partiality. 1 st. For the Cause of it, It has its Original in the brutal Part of Man, which ought not to give Law, but to be mortified and subdued. St. Paul * Gal. 5. 19, 20. numbers fierce Zeal and Seditions amongst the works of the Flesh, and expostulates with those who raised the forementioned difference about the Persons and Gifts of Paul, Apollo's, and Cephas, saying, Are ye not carnal, and walk as Men? Do ye not proceed after the common fashion of the Men of this World, who have scarce a grain of the Salt of Wisdom in their Bodies, whose Imaginations are false Glasses, distorting the Images of Truth and Goodness, whose Eyes are the Windows of Vanity; and whose Ears let in delusive Report, and are charmed with Flattery; whose Anger is a short madness; whose Lusts are blind and impetuous, whose very Stomach is such an Enemy, and yet such a God, to the rest of the Members, and whose Heart is full of haughty Thoughts and earthly Desires. Of these evils Partiality is made up, but especially of the latter, Pride and Covetousness. Partial men resolve all into their own private Humour and Inclination. They move about their own Centre, and wind in all they can, as if they were a World by themselves; so that in all they design, and in all they do, they have an eye to that recompense of Reward which may accrue to themselves, in the gratifying of some peculiar Fancy, Appetite, or Passion. 2. The Effects of Partiality answer the Cause of it. And 1st, Hereby Men are alienated from God, who governs the World by the Rules of Equity, who is no respecter of Persons, who accepts of no Man whose Cause is Evil; who punishes and rewards every Man according to his works, who gives this Command in Exod. 23. 2. Thou shalt not follow a multitude to do evil, LXX.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. neither shalt thou speak in a Cause to decline, after many to wrest Judgement [or to pass Sentence merely upon a popular motive.] See v. 6. and v. 20. Thou sattest, etc. The same Just God in Psal. 50. 16, 17, 18. reproves those wicked and partial men, who would take upon them to declare his Statutes judicially, and to do it in favour of Offenders. When thou sawest a Thief, thou consentedst with him [didst judge in favour of him] Comp. 1 Tim. 5. 22. and hast been partaker with Adulterers [or become guilty of their Crime by not punishing of it.] Nor did he out of Arbitrary will, accept of Abel, and reject Cain, but had regard to the Principles of their Hearts, and according to them their Sacrifices were pleasing or displeasing to him. This is the Spirit of that God that made us, whom we ought to imitate; but it dwells not in the heart of the selfish, who are governed by Favour and Affection; by Sides and partial Friendships, and yet presume oftentimes to entitle the Righteous Lord to their own interested Declensions from the merit of Persons and Causes. So the Congregation of the Children of Israel, Numb. 16. 41. called those, who were in a wicked Confederacy with Corah, The People of the Lord. And Persons of like Temper fall into the like presumptuous Expressions; and when they kill others out of Revenge, they pretend they do God good service, or offer a Sacrifice which needs not Frankincense to make it grateful to him. Tho every offering that is good in itself, is to him an Abomination, when it comes from an unsound and blemished Heart. And 2dly, as Partialists are not followers, but dishonourers of God, so are they injurious to the World. 1. To the Justice. And 2. To that which is the consequence of Justice, the Peace and Order of it. 1. They are Enemies to common Justice, passing Sentence, and proceeding according to the Affection that is predominant in them. What Antinomians ascribe rashly to God, is true of Partialists in their Actings. They can see no Sin in their own People [though one would think, the dearer the Child were, the more offensive would be the disobedience.] But Partiality blinds them, and with such, to be among them is merit. From the Injustice of this Principle it was, that S. Austin, was so ill treated by the followers of Donatus: They made the Division, and then charged him with it, and reviled him (saith Posidonius) as a Wolf who ought to be killed in defence of the Flock: Posid. de vitâ S. Aug. c. 9 p. 830. In the mean time, he was a holy and humble Man, and stood on the just defensive part; but they were fierce and factious, and would not allow a Man to be a Christian, if he said, I am baptised, I embrace the Catholic Faith, unless he added, I am of the Party of Donatus. The Partial likewise, construe the Sufferings of others, as perversely as they do their Lives. They would persuade themselves, or at least the World, that Heaven itself testifies against the Persons whom they affect not, by every misfortune which befalls them. If Men of another way live piously, and fall into some great affliction, or die a sudden death, they rashly call this a Judgement. If some of their own way live immorally, and either suffer in the World, or in a moment are taken out of it, they will say, God by chastening them, dealeth with them as the Children of his Love and his Bosom; or, that as Righteous, they are taken away from the evil to come. God hath forsaken him, said the Enemies of David, when he had but afflicted him for a Season. The Heathens imputed all the Plagues which befell the Empire, to the guilt of the Christians as Innovators; not calling to mind the provocation of their own real Superstition and Idolatry. And the Christians, who were against Theodorit, Ibas, and Theodorus, * See Baron. Annal. Tom. 7. An. 566. N. 21. imputed all the Wars, Famines, and Pestilences in Italy, to the favour showed to them in the Fifth Synod. And the Miseries, under which the Greek Church groaneth to this day, are, by the Friends of the Papacy, ascribed to the distance it has kept from their Usurpation. Good God That Partial Men should pervert God's Judgements, as well as their own, and thereby oppose the Justice; And, 2. That which would otherwise have been the Fruit of it, the Peace and Order of the World. None are oftener complaining of the times than Partial Men, and none occasion greater evil in them than they. They are, therefore, not unfitly compared to the foolish * Pignor. Tab. Isiac. p. 36. Demersum serio ipsi ridendi lugebant. Egyptians, who first drowned their Idol Apis, and then made solemn lamentation for him. That which preserves the order of Societies, is the equal administration of Justice, in private Dealing and public Judgement. But it is from the swerving of Men of corrupt Minds, who prefer the private before the public Good, that Churches, States, Families, and other Bodies, come to desolation. For (I beseech you) from whence come Hatred, Variance, Emulation, Envyings, Strife, Divisions and Disorders? Come they not hence? from the doing of so many things with Partiality. That Temper gives the pre-eminence to such, who can take the Profit, without doing the Duty of their Places: It respects Persons in Judgement, minding the Ring and the Apparel, which S. James speaks of, S. Jam. 2. 1, 2, 3, 4, 9 more than the Cause: It puts the bribe into the Balance, and turns it by the overweight of it: It takes the small Offenders in its Net, and lets great and powerful Malefactors escape: It preferreth an ignorant, wicked, and slothful Relation, before one who is knowing, pious and diligent, but a stranger to our Blood: It feedeth the slow Bellies that fawn, and starveth those who know how to be dutiful, but not to flatter: It indulgeth, with unreasonable fondness, some one of the least deserving among the Children, to the discouragement of the rest of the Family: It regardeth Nepotism, and overlooks the Interest of the Church. This is it which makes a ferment in Societies; by this means the Public suffers through Power too often put into improper, unskilful, and unfaithful Hands; this disobliges Persons of merit, and sours them into discontent, and enrages those who have relation to them. Reason therefore have we for advancing the General Proposition, That nothing is to be done with Partiality. The Second Observation is more Special, No Charities are to be partially administered. * Clem. Ep. 1. ad Cor. p. 56.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Charity's must be done. For seeing the God of Order has not set all Men upon the same Level, because he would not put them into a state of Competition and War; and that the Poor shall be always with us, there is a necessity of supplying them; and seeing they have not an Estate, which might enable them to do it; and Age and Accidents prevent labour in many of them; therefore Charity must keep them from perishing: And for the Public Supplies, as they are managed, they seem not to be sufficient for these things: At least they extend not to many of Condition, who are brought low, and can neither dig nor beg, nor decently receive from the common Rates. But though Charity must be done, and a Man who is tied by the Laws of the Land, to Measures of Justice, is by them left free in his Charity, and may do what he will with his own; yet he is obliged to set himself Rules by Christian Prudence, and to remember that he is God's Steward, and must not suffer Partiality to warp him in the dispensing of his Goods. It is true, where the Needs and Merits of two Persons are equal, and there is but one Place or Office, or enough only for the Relief of one, it is not Partiality to prefer a Relation or a Friend, who is often nearer than a Brother. Again, to do good to all Men as we have opportunity, but especially to those who are of the Household of Faith; to deny small transient Alms to many (unless they are perishing), to make up a Fund which may do a considerable good, as the Apprentizing of helpless Orphans, or the increasing the Stock of a charitable Foundation, or the giving to the Public such a Building as may be both a Prison and a Workhouse, as certainly most Prisons ought to be; all this is not Partiality, but Wisdom; in such Cases there are Circumstances which turn the Scale on the rightside. But, to support with Alms one that can labour, and to deny another that cannot; to let no Manna fall in the Wilderness, but all in Canaan; to fatten the Rich, and to do nothing for the Poor; to supply a vicious poor Man, and to starve a virtuous one; to give to a bold Vagrant, and to turn away the face from an honest or laborious Neighbour; to uphold Pride, and to depress Humility; to misapply the Revenues of Charity allotted for good Uses, to those which are either not good, or not designed; to burden others to whom we are equal in all respects, and to ease ourselves in Contributions to the Poor; to have no more consideration of the Aged than of the Young; of the Sick than the Healthful; of those who have spent their Days in Diligence, than those who have consumed both Time and Substance in Sloth; of those who have been persecuted for Righteousness-sake, than of those who have failed with all Winds, and been safe; of the Children of Enemies, than those of Benefactors; of those who have numerous Families, than those who are single; of those who are fit by their Genius to be educated for Public Service of Church and State, than of such who are fit only for low and servile Works: This is to act by an inequality, which a Man cannot answer to the Reason of his own Mind. And as this is true, in special, of Charity, so does it hold, 3. In the Third place, in particular, of the Charity of this Corporation, which would never have flourished, if Partiality had been at the Root of it. There are two Reasons, among others, which should prevail with the Members of this Society, for the excluding of sinister Respects. 1. First, The Persons administering are supposed to be such, who have been by their Parents consecrated to God, who have been shown good Examples from the beginning; who have imbibed early the Principles of Religious Wisdom. Better and more equal Measures, are in probability therefore, from them to be expected, in distributions of Charity, than from such who have not had those advantages in their Youth. 2 lie, The Persons receiving, are Objects relating to such who have ministered in Holy Offices; and Religion itself suffers in the World, by the meanness and necessity of those who more immediately attend on the public Service of it, or nearly belong to them; for the World judges according to appearance, and by the despised estate of the Religious, is tempted, if not to scorn, yet the less to reverence, God and his Worship; so that for Religion sake (which ought to be to us the greatest of Motives) the Objects of this Corporation, aught to be treated with such impartial Charity, that in every one (so far as there is a sufficiency for the doing of it,) some becomingness of Figure may, for the honour of the Holy Function, be preserved. Now, for the Conclusion of this Discourse, (that it may be suitable to the method of the Body of it) it shall consist of a threefold Exhortation. First, I address myself to all, of what Relation or Condition soever, beseeching them in all their Capacities, and in all Causes, to proceed with a Righteous indifference: To render to all their Deuce, and not to suffer Affection to supplant Equity. The Discourse which Pythagoras used in all Places and Companies, and by which He is said to have promoted Peace in Italy and Sicily, is this. Jambl. de vitâ Pythag. c. 7. p. 47. By all means, and with all diligence, Disease is to be removed from the Body, Ignorance from the Mind, Luxury from the Belly, Sedition from a City, Faction from a Family, and from all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, study of Parts or Sidings. This is one of the hardest of Lessons to Flesh and Blood; and as it is impossible, for Men to part with the individualness of their Persons; so it is most difficult, for them to strip themselves of all their Partialities whilst they are on Earth. Nay, if a Man would take his Faith from certain Romish Guides, he would believe they carried some of them into Heaven itself; for (for Example sake) the Carmelite, Paul of Saint Ubald, * P. of S. Vbald's Souls delight, part 1. p. 112. directs the Dying, to crave the assistance of the Saint of their Name; as if, for Names-sake, aid would be given them. But the more difficult the Duty is, the more earnest application must be used, seeing it must be done in some competent degree; for no Man who refuseth to deny himself, can be Christ's Disciple. Study therefore, with all diligence, to move uprightly in all your ways, and particularly in the Duty in which you are now engaged, that of hearing the Word of God. Have not men's Persons in such admiration, as to break the Unity of the Church, for the sake of their private Gifts. They are ill hearers, and too much of the Corinthian humour, who being curious, are, contentiously, of them who can surprise with novelty of Conceit, though they do not edify with useful Truth. Who, being morose, are of them who make severe Reflections upon the Times, though they attempt no Reformation at home: Who, being warm in fancy, and affecting gayness more than solidity, are only of them, who take more care about a fine Sentence, than a good Argument. Always follow the measures of the Prince of Peace, S. Matt. 22. 16. S. Mark 12. 14. who was true, and taught the way of God in truth, and cared not for any man, nor regarded the Person of men. He cared for all Men so far as to die for their Good; but he cared not so for any Man's Person, as to accept it against the Rule of Equity. He had a particular regard to St. John, his beloved Disciple; but his Care was founded on some especial Reason; probably a degree of Divine Charity in his Temper, in which he might exceed the rest. And be the rather moved to this impartiality, by the Consideration of the Time; the Time of Advent; which sets before us the Judgement of the great Day, on which all Men shall receive, not according to what they have been in their Fortunes, and what they may vainly pretend to; but according to what they have done in the Flesh, whether it be good, or whether it be evil. 2. I apply myself both to those whom God hath prospered, and who dispense Alms with their own Hands, and to those who are entrusted by others of large Hearts and Fortunes, in the Administration of Charity. What you do, do with Integrity, that the Ends of Charity may be attained to. Be not swayed by the mere importunity of indigent Persons, or by the mere recommendation of those, who, for the avoiding the giving an Alms, are free of their Hands and Testimonials, which are of little labour or charge to them. Discourage not the Living by the misapplications of the Charity of the Dead; which are such and so many, that every Commission for Charitable Uses, is ready to put a damp upon the Benevolence of the Executors of it. And after all your Care and Proceeding, in Number, Weight and Measure, expect Approbation not from Men, but from the Righteous Judge of the World. For the necessitous will have their Eye evil, St. Matt. 20. 15. because yours is good; they will, out of their own partiality, raise clamour against all Dispenser's of Charity, as doing unequal things. For they consider only their own Cases, and cry out, That there was never Poverty, never Grief like theirs; that they are the greatest Objects of pity; and that others, whose Needs and Merits are not so great, are preferred before them, though in truth they are much greater. But it should not move us to any degree of Resentment, to be cited before Man's Judgement; to our great Master we shall stand or fall. 3. Last of all, For you my Brethren of this Society, whilst I am exhorting you to Impartiality in Acting, I have reason to praise you for being influenced already by so excellent a Principle. Go on in the Name of the Righteous God, in the strait way, in which you have made so many laudable Steps; Go on and Prosper. Observe particularly, the Words of the Apostle in the, 3 d, 5 th', and 10 th' Verses of this Chapter. (3.) Honour Widows that are Widows indeed. (5.) Such as being desolate [or alone and unencumbred] trust in God, and continue in Supplications and Prayers night and Day. (10.) Such as are well reported for good Works; such as have brought up Children, and lodged Strangers, and relieved the Afflicted [when they had ability] and diligently followed every good Work. If we walk after such Rules, that Seed of Charity, which was but so lately sown in this Constitution, and has already attained to some considerable growth, will shoot up further till it become a Tree, under the Shadow of which the Poor and Miserable may sit down with great refreshment. If Equity and Charity meet together, Peace will come down from Heaven, as the present Reward of Righteousness. And in the End, when we shall appear before God the Father, and our impartial Mediator Jesus Christ, and the innumerable Company of Elect Angels, we shall receive that Blessing which the Son of Man shall then pronounce to all the Just and Charitable, saying, Come ye blessed of my Father, I was naked and ye clothed me, hungry and ye fed me, thirsty and ye gave me drink, a stranger and ye took me in; Well done good and faithful Servants, enter ye into the joy of your Lord. To that Supreme Lord and Benefactor of Mankind, who came not to destroy, but to save; Together with the Father and the Holy Spirit, be ascribed Glory and Dominion, and Praise, this day and for Ever. Amen. FINIS. Books lately Printed for Richard Chiswell. DR. TENISON (now Lord Bishop of Lincoln) His Sermon of Doing good to Posterity. — His Sermon concerning Discretion in giving Alms. — His Sermon against Self-Love, before the House of Commons. June 5. 1689. — His Conference about Religion with Pulton the Jesuit. — His Sermon before the Queen, concerning the Wand'ring of the Mind in God's Service, Feb. 15. 1690. — His Sermon before the Queen, of the Folly of Atheism. February 22. 1690. Dr. FOWLER (now Lord Bishop of Gloucester) his Sermon before the Queen, March 22. 1690. The Bishop of Sarum's Sermon, at the Funeral of the Lady Brook, Feb. 19 1690. — His Fast Sermon before the King and Queen, April 29. 1691. Dr. FREEMAN (now Dean of Peterborough) his Sermon at the Assizes at Northampton, before the Lord Chief Justice Pollexfen, Aug. 26. 1690. — His Thanksgiving Sermon before the House of Commons, November 5. 1690. Some Remarks upon the Ecclesiastical History of the Ancient Churches of PIEDMONT. By PETER ALLIX, D. D. A vindication of their Majesty's Authority, to fill the Sees of the deprived Bishops, in a Letter out of the Country, occasioned by Dr. B—'s Refusal of the Bishopric of Bath and Wells. 4 to V. CL. GULIELMI CAMDENI, & Illustrium Virorum ad G. Camdenum EPISTOLAE. Cum Appendice varii Argumenti. Accesserunt Annalium Regni Regis Jacobi I. Apparatus, & Commentarius de Antiquitate, Dignitate, & Officio Comitis Marescalli Angli●. Praemittitur G. Camdeni vita. Scriptore Thoma Smitho ' S. T. D. Ecclesiae Anglicanae Presbytero, 4to. MEMOIRS of what passed in Christendom from the War begun 1672. to the Peace concluded 1679. 80. Remarks upon the Ecclesiastical History of the Ancient Churches of the ALBIGENSES. By PETER ALLIX, D. D. Treasurer of the Church of Sarum. 4 to. will be shortly published. A Sermon Preached at White-Hall, on the 26 th'. of November, 1691. being the Thanksgiving-Day for the Preservation of the King, and the Reduction of Ireland. By GILBERT Lord Bishop of SARUM, 4 to. A Thanksgiving Sermon before the Lords, on the 26 th'. of November, 1690. for the Preservation of their Majesties, the Reducing of Ireland, and the King's safe return. By SIMON Lord Bishop of ELY. ADVERTISEMENT. PROPOSALS will be shortly published by Richard Chiswell, for Subscription to a Book (now finished) Entitled, ANGLIAE, SACRAE PARS SECUNDA; five Collectio Historiarum, antiquitus Scriptarum, de Archiepisco, is & Episcopis Angliae, à prima Fidei Christianae Susceptione, ad annum MDXL. Plures antiquas de Vitis & Rebus gestis Praesulum Anglicorum Historias sine certo ordine congestas complexa.