A SERMON PREACHED Before the QUEEN, AT WHITEHALL, Jan. 24. 1690/1.

By J. LAMBE, Chaplain in Ordinary to Their MAJESTIES.

Published by Her Majesty's Special Command.

LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Church-Yard, 1691.

A SERMON Preached before the QUEEN.


— 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 it self by granted Principles of [Page 2]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 it self. 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 perswaded, by this more easy and sensible conviction, that our [Page 3]Saviour was no Impostor, nor his Religion a Design; that the Proselytes of it do heartily believe it, because they have conform'd their Souls and Lives unto it, and exemplify those Excellent Vertues 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 chiefly and more expresly 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 [Page 4]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 perswade us to the pra­ctice of it.
  • IV. 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 publish'd, 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 ex­press'd in Scripture.
      Luk. 22.26.
    • [Page 5]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 our selves, 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 Gnosticks had disgrac'd 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 Governours; That Christian Servants were, ipso facto, manu­miss'd: Some against common honesty; as, That the Disciples might dissemble their Religion; or, if hardly press'd, Might apostatize in case of Persecution; that by a clearer light, it was revealed to them, That sensual lusts might safely be indulg'd. 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 He­resie might be prevented, the mouths of Ad­versaries [Page 6]stopp'd, the honour of our Religion retrieved, and the Doctrine of God our Savi­our in all things magnified, and adorn'd.
    • 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, &c. 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 it self, 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 our selves pretend to believe it, we adore the Mystery, and are bap­tized into it: If this be so, then adorn the Re­ligion ye profess, do it Honour, do it Right, [Page 7] 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 intire. If we receive our Religion as it is in it self, in all its parts, in every Article, and in their plainest sence. 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 it self. There is nothing which we more detest than a Reli­gious Cheat. Few are so patient 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 it self, 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 Judgment and our Interests intirely to it, we shall cause it to be considered with Reverence and Respect: It is not easy to condemn the judgment 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 [Page 9]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 steddy, firm, and constant in the profession of it. If we are groun­ded, and setled, and are not to be moved from the hope of the Gospel, as the Apostle speaks, Col. 1.23. If we shall be so establisht, 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 it self, which they so steddily 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 Tryal for his Religion) knows these things, before whom I speak freely. And Agrippa said unto Paul, almost thou perswadest me to be a Christian: so great is the force of Constancy and Assurance. Thus Act. 4. v. 13. When they saw [Page 10]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 Gnosticks, who taught the lawfulness of a dissembled Apostacy, 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 [Page 11]Authority, if we shall express an Affection, a prudent Zeal in the Profession of it. For by these we testifie, not only our conviction of the truth, but a high satisfaction in the Re­ligion it self. Zeal for Religion consists in a careful study of the Law it self,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 Pro­phaneness, Heresie, and Schism in our place and station. It will be believed, that there is Divinity, and Worth in that Religion, that is so heartily embrac'd, and so well belov'd 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 Heresie and Schism, which every day gains more and more upon us. And thus I have considered how we may demean our selves 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 [Page 12]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 tenour 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 our selves; 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 chusing some and neglecting other duties, as the Apostle himself [Page 13]expounds it,) For the name of God is blasphemed amongst the Gentiles through you, Rom. 2.23. But besides, unless our Obedience be intire, the beauty of our Religion will be obscur'd. 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 intirely 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 [Page 14]free and chearful; that we part with our selves, 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 selt, 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 chearful, 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 [Page 15]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 hearti­ly embrace it, that we truly love it, when it is evident, that we have wholly resolv'd our selves 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 imbib'd? Whereas a shrivell'd, narrow Ver­tue, that stands upon terms with God, and considers how far we may indulge our selves, 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 [Page 16]Vertues, as of Mercy and Charity: where­soever these are express'd 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 design'd to mend the World, to, correct the roughness that is superinduc'd up­on our nature, and the selfishness of our ends, to inlarge 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 Vertues, universal Love, a Catho­lick temper, humanity, mercy, bounty and a readiness to forgive, shine and are eminent, there our Religion will be honoured and e­steem'd, as a Doctrine that is a publick 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 fill'd. 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. [Page 17]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 steddily, pra­ctise it chearfully, 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 pra­ctis'd according to these just directions, how would all the World be subdued and vanquisht by it? It would be the power of God to salvation, both to the Jews and Gentiles, 1 Cor. 1.24. when [Page 18]all dissembling and equivocation, when all disguises and hypocrisie , when sullen selfish­ness, and private interest, shall be banished the dominions of this Religion; when no man shall seek his own, Mat. but every one anothers weal; when we shall Love our Neighbour as our selves, and do to others as we would they should do to us. How would Christendom be throng'd 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 perswade 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 Vertue, 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 Vertue, a more perfect Faith, a more excel­lent Life. But I shall only consider those at present, which appear more apposite and par­ticular, [Page 19]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 describ'd, is the most infallible assurance, both to our selves and others, that our Principle is sincere and perfect.

It cannot be denied but there are degrees of true Faith, and true Vertue, 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 starv'd un­growing Vertue 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 selt, an immoveable hope in the Promises, and a dread of the threatnings 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 [Page 20]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 chearfulness, 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 esteem'd and honour'd in the World , is the greatest Blessing, as well to our selves, 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 hide 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 mol­lifie hardned hearts, to work Miracles, to win Souls, and inlarge 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, [Page 21]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 steddy 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 wo is denounced against those, who, professing the Christian Religion, scandalize 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 wo unto those by whom they come. It were better that a milstone 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 [Page 22]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 Judg­ment of our Consciences against us, that we have yielded to temptations, that we have press'd upon our Vertue to preserve our Plea­sures, or our Interest: But he that is groun­ded and setled 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 distress'd 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 serv'd 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 our selves 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 compleat 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 glorifie your Father which is in Heaven, Mat. 5.16. That at the dreadful day of Judgment, we may meet our Lord with Joy, and give him such an account of the Talents he intrusted 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.


Books Printed for Walter Kettilby, at the Bishop's-Head in St Paul's Church-Yard.

  • BIshop Overall's Convocation Book MDCVI. concern­ing the Government of God's Catholick Church, and the Kingdoms of the whole World, 4to
  • 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 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, 4to
  • [Page]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. ii. 5.
  • —'s Duty and Happiness of doing good, in two Ser­mons, the former Preached at the Yorkshire Feast, Feb. 17. 1679. on Eccl. iii. 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 xvi. 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 Bordeaux, 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, notis (que) illustravit E.G.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.