A SERMON Preach'd before the King and Queen, IN Their MAJESTIES Chappel at Windsor, on Trinity-Sunday, May 30. 1686.

By the Reverend Father JOHN PERSALL, Of the Society of JESUS, Professor of Divinity.

Published by His Majesties Command.

LONDON, Printed by Henry Hills, Printer to the King's most Excellent Majesty, for his Houshold and Chappel. 1686.

A SERMON Preach'd before THEIR MAJESTIES, On Trinity-Sunday, May 30. 1686.

In Nomine Patris, & Filii, & Spiritûs Sancti.

Matth. c. 28. v. 19.

In the Name of the Father, and of the Son, and of the Holy Ghost.

Matth. c. 28. v. 19.

THE Inscrutable Mystery of the most Blessed Tri­nity propos'd to our Ve­neration in this Days So­lemnity, is so sublime, that no Created Intellect can reach it, [Page 2]the most high-flying Wits fall infinitely short of it; so profound and deep, that the most penetrating Judgments cannot fathom it; so infinite in all its Excellen­cies and Perfections, that neither Hu­mane nor Angelical Capacity can com­prehend it. The great St. Augustin thought it once worth his labour to employ his noble Thoughts in discovery of these admirable Secrets, that are couch'd in this Sacred Mystery; he walks by the Sea-shore, contemplating the Divine Processions and Relations, a true Trinity of Persons in a perfect Uni­ty of Substance, the Father, Son, and Holy Ghost, three really distinct Per­sons, yet so, that the Father is in the Son, the Son is in the Father, the Holy Ghost in the Father and the Son, all three in each by a strict Identity of one Sub­stance. The Father is not the Son, the Son is not the Holy Ghost, the Holy Ghost is neither Father nor Son; and yet the Father, Son, and Holy Ghost are one and the same thing.Lat. 4. c. 2. Idem omnino. In [Page 3]the middle of these Thoughts, St. Augu­stin's Eyes chanced to glance upon a Child just by the Sea-side, very busie in lading out the Sea into a little Pit he had made there; and asking him what he meant to do, the Child answer'd, To empty the Sea into this Pit: But dost thou not see (says the Saint) that thy Pit is too little to hold all those Waters? I can more easily do this (replies the Child) than you compass what you are about. Thus Al­mighty God did teach this great Servant of his, how little proportion all Hu­mane Industry has [...] order to the un­derstanding this ineffable and incompre­hensible Mystery; far less than the Child's little Pit, in order to contain an Ocean of Waters: Yet for all this St. Augustin ceased not from contempla­ting this great Mystery, of which he wrote Fifteen Learned Books, besides divers Sermons; but he changed his way of Speculating, he studies no more to understand it; and therefore to How can this be? he ever answers, Nescio, I [Page 4]know not; I am a Christian, I believe it, I adore, I reverence, respect, and love it; but to understand it, comprehend it, express it as it is, I am not able. He contemplated it as the prime Object of his Faith, Adoration, and Affection; in like manner we, in imitation of this great Doctor, neither searching too cu­riously into that which Faith teaches to be inscrutable, nor yet passing over in silence what the Church on this Day proposes to our Thoughts, as a Mystery, which is to be the Subject of our Eter­nal Happiness, will consider it, First, as the Object of our Faith; Secondly, as the Object of our Love; Thirdly, as the Object of our Imitation. In the First Point we'll see what we are to be­lieve, and from the hardness of it learn a Principle which will ground us in true Faith and Religion. In my Second we'll learn where to settle our Affections: In my Third, how to make our Souls (what they were created) perfect Images of the Trinity, by squaring our Acti­ons [Page 5]according to this Divine Pattern: Three Parts of one and the same Di­scourse; so that the Second proceeds from the First, Love from Faith; the Third from the First and Second, Imita­tion from Faith and Love. Now that all may succeed to the greater Glory of this Great Trinity, let us have recourse to the Intercession of the Immaculate Virgin-Mother, Daughter to the Eternal Father, Mother to the Eternal Son, Spouse to the Holy Spirit, perfect Tem­ple of the whole Trinity, saluting her with the Archangel, Ave Maria.

I Know not by what better means we may arrive to frame a true, right, and profitable Idea of this Mystery, than by contemplating its Image, the Soul of Man, where you will find, that as often as any thing excellent and ami­able is objected to her, she presently speaks it, saying, This is fine, this is admirable, this deserves to be belov'd in­deed; from whence connaturally proceeds [Page 6]a certain breathing, an affection, or de­sire of enjoying that so amiable Object. In like manner, Almighty God with an Infinite Clarity comprehending his own infinitely amiable Essence, and in it all created truths that are possible, speaks what he knows, expressing himself as he is, Infinite in all perfections; then he breaths forth a certain Divine Love pro­ceeding from his speaking and the word spoken; this speaking or producing the Word, constitutes the First Person, God the Father; the Word spoken is the Se­cond Person, God the Son; the Third Person is the Love, which both the First and Second jointly breath forth, God the Holy Ghost or Spirit. The second is the Son, because as it is the property of a Father to propagate his Nature, and give it a second Being in his Son, so the Eternal Father speaking propa­gates his own Divine Nature, giving it (as it were) a second Being in that Con­substantial Image; whereas the Holy-Ghost being Love gives not any Being [Page 7]to its Object, but only embraces what it finds. Now because nothing can be in God, or affect God, but what is God, each Person must needs be God: Again, because the very Notion of God ex­cludes a Multiplicity, as including all perfection imaginable, and consequent­ly, leaving none to be possessed by an other, only by participation, the pro­perty of a Creature; it follows, that all three Persons are but one and the same God; now how this can be, three Persons, one only God, is above our reach; here it is we are to obey the Apostle, making Reason stoop to Faith. But what, says the Atheist or Heathen, must I then become Irrational before I can be a Christian? Must I renounce that very faculty which distinguishes me from a Bruit? Must I admit things that evi­dently contradict the first Principles of Reason, and thwart the very light of Nature? Three Persons one God, the Father and the Son the self same thing, and yet two Persons really distinct? [Page 8]Nay then, adieu all Discourse, adieu all Knowledge, if we renounce the very grounds of Knowledge and Discourse. This Objection lies under the very same inconveniences it objects against the My­steries of our Faith; 'tis irrational, it con­tradicts the first Principles of Reason, and thwarts the very light of Nature; whereas our Faith, tho' supernatural, tho' above Reason, yet it confirms true Reason; for Almighty God only exacts of us to believe when we have reason to believe; then we must make Reason stoop to Faith, when we have reason so to do. We are to understand then, that there is in us a twofold Reason; one direct, coming from the Objects we discourse on; the other reflex, reflecting upon Reason, and considering how far it can go; this often forces us to submit our direct Reason even to Humane Autho­rity. So an ignorant Peasant looking upon the Stars in a clear Night, accord­ing to direct Reason rising from his Sen­ses, judges them not an Inch Diameter, [Page 9]and that ten or twenty of them joyn'd together would scarce equal a Full-Moon; but he hears all Mathematici­ans and Learned Men agree, that each Star far exceeds the Moon, nay, and the whole Globe of the Earth; he sub­mits his direct Reason to this Authority, and by reflex Reason discourses thus: I, who am an ignorant Man, may well be deceived; therefore these learned Men all agreeing, I must in prudence yield. So he submits his direct Reason even to Humane Authority, and is taught so to do by reflex Reason, and the very Light of Nature. This is more evident in the Mysteries of our Faith: Direct Reason tells us, a Trinity in a perfect Unity is impossible; but reflex Reason corrects this Errour, discoursing thus: My Ʋn­derstanding is but Finite and Limited; Al­mighty God is Infinite, and would not be God, if he were not in himself, more than my weak and feeble Capacity can conceive: If then I have a moral certainty, that my Great God has reveal'd himself to be [Page 10]Three and One; if his Holy Church, which put into my Hands the Scripture it self, assuring me, that it is the Word of God, interprets these Words, These three are one, St. John's first Epist. c. 5. v. 7. and these other, I and my Father are one, St. John's Gospel, c. 10. v. 30. If, I say, this Church interprets these Words in a real strict sense, which otherwise might bear a more easie Interpretation in a metaphorical or figurate sense, I must and will believe it, tho' it cost me the last drop of my Blood, what seeming Impossibilities soever Sense and direct Reason objects against it; and this I am taught by reflex Reason, and the Light of Nature it self; this is a Duty I owe to my Great God, to acknowledge that I ought to believe more than I can under­stand. From this Discourse I hope it appears clear enough, how rational the Mysteries of our Faith are, and how ir­rational it is to discredit them upon this account, that we cannot understand them. This is a Principle which ought to be the Ground of our Belief, viz. [Page 11]That God can reveal more than we can understand; and that many things to our Weakness seem impossible, which to our Great God are very feasible, this the Light of Nature teaches us, and it must carry us through all the profound, hard Mysteries of our Faith. To deny a thing upon this account, that it con­tradicts Sense and direct Reason, is ir­rational, injurious to Almighty God, and destructive to Christianity. It is irrational; for Reason teaches us, that our Senses and direct Reason are often mistaken: How often do's the Mathema­tician and Natural Philosopher at first think that a Demonstration, which after­wards he finds, either by his own Study, or anothers Discovery, to be a Paralogism? 'Tis injurious to God, because it limits his Omnipotency to our Weakness; 'tis destructive to Christianity, because it destroys the two chief Mysteries of Chri­stianity, the Trinity and Incarnation, both which seemingly contradict direct Reason. I do not believe Christ to be a [Page 12]Natural Door, tho' I hear him say, I am a Door, John c. 10. v. 9. nor a Natu­ral Vine, tho' I hear him say, I am the True Vine, John c. 15. v. 1. but God for­bid I should deny either upon this ac­count, that I cannot understand how it can possibly be done, but I deny it, be­cause the Church teaches me that I must understand these words in a Metaphori­cal Sense. There have been Heresies from the Apostles times downwards to to our Age, and many have died obsti­nate in their Heresie; but I verily be­lieve, that both their Heresie and Ob­stinacy proceeded from a want of this Principle, That God can reveal more than we can understand. Let us then pay this duty to our great God, an humble acknowledgment of our Weak­ness and his Power, that he can reveal more, infinitely more than we are able to conceive. And so much for my first Part, of the Trinity as it is the Object of our Faith; Let us now lanch forth into a Sea of Love, and consider this [Page 13]great Mystery as the thrice happy Ob­ject of our Affections.

The Almighty Architect created Man according to his perfect Image, with in­tent to make him happy for an Eter­nity in the perfect Enjoyment of his God; and therefore has imprinted in his Soul so violent an Appetite and Desire of that blessed Fruition, that let a thou­sand Worlds joyn their Stocks together, let Men and Angels, and all that is cre­ated, conspire to regale him, his capa­cious Heart will never be perfectly sati­ated, never at rest and quiet, but in the Divine Embraces of an Omnipotent, Immense, Eternal Trinity, the Fountain of all Beauty and Amability. O you young Gallants of the World, who spend your Time, Fortunes, Life and all, in the pursuit of a fading Beauty, a Rose surrounded with so many pricking Thorns of Cares and Solicitude, a Flow­er so soon withered with Time, so of­ten blasted with Sickness, so easily crop­ped [Page 14]by Death, stop this your unadvis'd Career, and know, that you are far out of your Way, if you pretend to look for Happiness in the Enjoyment of Mor­tal Beauty: 'Tis true, your Souls were created to love and enjoy a Beauty, but a True and Infinite one, for an Eterni­ty; not a false Representation thereof for a Moment; 'tis the blindness of your Understandings, and pravity of your Wills, (the sad Effects of Original Sin) that make you thus mistake the Object of your Happiness, and apply your na­tural or innate Appetite to Creatures, which in reality seeks only the Creator, One in Substance, and Three in Persons.

Let us then raise our Thoughts as high as Faith can carry them, to the Contemplation of this all-beatifying Object, which will be our eternal Bliss, if we make not our selves so miserable as eternally to perish. First then, Each Person is Omnipotent, Eternal, Immense, All-knowing, Infinite in Wisdom, Good­ness, [Page 15]and all Perfections; from the Com­plex of which arises so great an Amabi­lity and Beauty, that no Rational Crea­ture can behold it, and not presently fall in love with it, so far, that whilst the happy Soul enjoys this Vision, no crea­ted Beauty, tho' never so exact and charming, can make any Impression in her, but only as she sees it clearly repre­sented in the Divine Idea's, and super­eminently contain'd in the Object she above all admires and loves: Nay, even in this Night of Mortality, some Souls, by the help of Divine Grace and Light of Faith, arrive to so high a pitch of Divine Love, that nothing here below, neither Pleasure nor Torment, can move them. So S. Vincent in a Bed of Roses contemns the Allurements of Pleasures; and S. Lawrence in a Bed of Flames, upon a Gridiron, the Cruelty of Ty­ranny. How many have fled to the remotest Desarts? How many have shut themselves up in Monasteries, betwixt four Walls of a little Cell, not to be [Page 16]diverted from the delicious Contempla­tion of their Great God? Now all this Amability is common to all Three Per­sons, with this difference, that in the Father it is originally as in a Fountain, receiv'd from no other Person; in the Son it is receiv'd by communication from the Father; in the Holy Ghost, from the Father and the Son. Which very Communication is infinitely ami­able, had we Eyes to behold it. The chief Property of the Father is to speak; which he does not to the Ear, but to the Heart and Eye of the Soul, deliver­ing his Great Word with so Divine a Grace, that the most delicious Voice that ever was heard, the most agreea­ble Garbo that ever a pure Creature spoke with, is but a meer Stuttering and Stammering, if compar'd to it. But the chief Perfection of Speaking is ta­ken from the Word spoken; if that be clear, expressive, sincere, and eloquent, both it, and he who speaks it, become in a high degree amiable. The Eternal [Page 17]Word represents its Object to your view, infinitely clearer than that could represent it self tho' never so intimately present; so expressive it is, that being but One only Word, it expresses all Truths, all Creatures, whether actual, or but barely possible. All the delicious Objects of our Senses, whatever can be seen or heard, all the Truths our Under­standing is able to conceive, all the De­lights our Will can desire; 'tis most sincere and true, expressing all just as 'tis represented in the Divine Knowledge, and as it is in it self; 'tis eloquent above expression, exhibiting to our view all the Tropes and Figures, all the Art and Skill of Speaking that is possible.

Now from the Eternal Father thus speaking, and from the Eternal Word thus expressing, must needs proceed an Infinitely Amiable Love; What can be more amiable than Love it self? Love, I say, a Divine, and infinitely perfect Love of an infinitely beautiful God. [Page 18] Quam bonus & suavis est, Domine, Spiritus tuus! How good, how sweet is thy Di­vine Spirit! How good, diffusing it self by Grace and Charity in Pious Souls; How sweet, giving them even in this life anticipately a taste of those joys, which will beatifie them for all Eterni­ty in the next. The perfection of Love is taken from the Lover, the Beloved, and the natural intenseness of the Love; the nobler the Lover is, also, the more deserving the Beloved is, the perfecter is the Love. The Lover here are the three Persons of the Blessed Trinity, the Be­loved are the same three Persons meet­ing and embracing each other in the perfect Unity of one God. The Father loves the Son; the Son loves the Father; the Father and the Son love the Holy Ghost, the Holy Ghost reciprocally loves the Father and the Son, and more­over is the very Love whereby they Love each other, all Infinite in all Perfections. Dearly beloved Christians, no Tongue or Pen can ever express the amability of [Page 19]the three Divine Persons; it may per­haps by a Pious Soul in Prayer be felt, and as it were tasted; expressed in words it cannot be. Do you desire to experience even in this life, a feeling and taste of it? Remember what the great Moses was bid to do, when he approach'd the burning Bush, Gen. c. 3. v. 3. Draw not nigh hither, put off thy Shoes; we must not approach to contem­plate this great Mystery, till we have cast off all the Dirt and Dust of terrene desires, our Conversation must be no more on Earth, but in Heaven; Al­mighty God never regales sensual Souls with Spiritual Delights; but such as neither find, nor so much as seek after the vain Pastimes of this World. This makes your Great Saints proclaim War against Flesh and Blood, always annoy­ing, vexing, and mortifying their Bo­dies, because they experience, that the more they withdraw themselves from Earth, the more Almighty God permits them to tast of Heaven; 'tis a real truth [Page 20](though few will believe it) that none lead a pleasanter life in this World than those who give themselves wholly to Al­mighty God; for his Divine Majesty will never be overcome in Love. The three Persons of the Blessed Trinity will love such a Soul, come to it, and regale it, according to our Saviours Promise, St. John c. 14. v. 23. If any Man love me, he will keep my Words, and my Father will love him, and we will come unto him, and make our abode with him: The Eter­nal Father will perfect that Image he created to his likeness; the Son will illu­minate it with the Rays of new Super­natural Lights; the Holy Ghost will sweetly inflame it with Divine Love. But remember the Condition, we must keep his Commandments: and in order to this, let us look upon the Sacred Tri­nity as a Pattern to square our Actions by, which is my third Point.

You will, perhaps, wonder, how so profound and incomprehensible a My­stery [Page 21]can ever serve us as a Pattern for our poor and weak Actions. Is it pos­sible for a miserable Creature to imitate these ineffable Operations of the Divine Persons? But remember that our Soul, tho' now by Original Sin plung'd in Flesh and Blood, is created to the per­fect Image of her God. God made Man to his own Image, Gen. 1. v. 27. What wonder then if we endeavour to reform the Picture, by comparing it with the Prototypon? Besides, do's not our Savi­our himself assign the Perfection of his Eternal Father for a Pattern to frame ours by? Be you perfect (says he) as your Father which is in Heaven is per­fect, Matth. c. 5. v. 48. Come then, let us once more cast an eye towards this great Mystery, and see whether we can­not find something for our Imitation: We learn'd to Believe in the First Part, to Love in the Second; let us learn to rectifie our exteriour Actions in the Third. The first thing which occurs for our Imitation, is the Unity of all [Page 22]Three Persons in One Substance: We cannot Identifie our Natures really di­stinct, but we may unite them by Cha­rity and Love. Hence Christ, just be­fore his Passion, prays to his Eternal Fa­ther, in S. John, c. 17. v. 20, & 21. not only for his Apostles, but for all that were to believe by their Word, That they might be One, as His Father in him, and he in his Father are One. We must re­member, we are all Members of the same Body, under the same Head Christ, and consequently each one is to be in one another, so as to make his Interest our own; we ought to condole as much for the Adversity of another, and rejoyce for his Prosperity, as if it were our own; we must redress the Necessity of another, as much as if it were our own; we must as earnestly concur to one ano­thers Preferment, as to our own, and re­joyce as much for it: then Almighty God will look upon us as making one with his Servants; and what our tepi­dity do's not deserve, he'll bountifully [Page 23]confer upon us, for their sakes with whom Charity has united us: But tho' you are endow'd with never so great Gifts and Vertues, si charitatem non ha­buero, if Charity be wanting, if you make not One with all the Faithful Be­lievers, all is nothing. Away then with all Piques, all Misunderstandings, all en­vious Practices; let us all become one Soul by a perfect Love. Our Great God Incarnate has so united himself to us, that he takes as done to himself whatsoever is done to another, and when he comes to judge, will reward charita­ble Actions done to our Neighbour, as done to himself; and revenge all Inju­ries, as offer'd to himself. He will in­vite the Elect to an eternal Happiness, not as having done charitable Actions to their Neighbours, but to himself; and condemn to eternal Torments the Reprobate, as injurious to himself: He will not say, Come you Blessed, because you gave an Alms to such a poor Man; but, because you gave it to me: nor, Go [Page 24]you Cursed, because you refus'd to re­dress the Necessity of such a poor Body; but, of me. If then Christ makes him­self One with his Servants, he who per­mits himself to be separated by Envy and Malice from his Fellow-servants, doth in effect separate himself from Christ.

In the second place, we must imitate each Person in their Proprieties: The Father speaketh according to his Know­ledge, conforming his Speech to his Thoughts, and expresses all in one only Word: This must teach us Sincerity, to speak what we think, and no more than we know. The Eternal Father is the Father of Truth; the Devil, his deadly Enemy, the Father of Lies: Chuse what Pattern you'll follow. Besides, we must learn to avoid multiplicity and idleness of Speech: The Eternal Father expresses all in one Word, and that necessary; let us use our selves to speak little, for happy is he who exceeds not in Speech, [Page 25]and many Words always involve an Offence of God.

From the Son, let us learn to express things as they are in reality, not as our inordinate Passions would have them. The Eternal Word proceeds per Intel­lectum, by the Understanding; not per Voluntatem, by the Will: but our Words often proceed not from our Understand­ing, from a certain knowledge of the thing, but from our Will; so if any Absurdity be done, we presently lay it at their Doors we have a Pique against, (So in the Primitive Church the Hea­thens ascrib'd all Mischiefs and Mis­chances to the Christians, as we read in Tertullian and others) Those damn'd, what you please, did it. From whence comes this Word? from a knowledge of the Fact? No; but from the malice of our Will. This is preposterous; our Words must proceed, as the Eternal Word do's, from the Understanding, from a perfect Knowledge of what we speak.

From the Holy Ghost we must learn what and how to Love. The prime and final Object of our Love must be Almighty God, other things we are to love only in relation to him; he is the fountain of all good, and therefore we must remember, when we meet with any thing amiable, that it is but a Rivulet flowing from that great Fountain, and to be found in greater perfection there. The Holy Spirit proceeds from the Fa­ther, speaking, and the word expressing the Divine Being infinitely amiable. Let all our Love proceed so, not from a false delusion of our Senses, making us fix on Creatures tho' very meanly ami­able, and that with an amability meerly participated and deriv'd from the Foun­tain of Amability. As often as we feel our Hearts mov'd to a tenderness and kindness, let us consider from what it proceeds, is it from a word speaking the Creature amiable without meutioning the Creator? O then it comes from a [Page 27]false, from a lying Word; 'tis Illegiti­mate, it must not inherit your Heart, you must cast it out, 'tis a base servile affection ejice ancilam, but the true Le­gitimate Possessor of your Heart must be a Divine Love, proceeding from a word expressing the Divine Fountain of all Perfection.

But I must draw towards an end not to abuse your Patience; we have then learnt in my First Part, to believe what we cannot understand, seeing that God would not be God, could he not reveal of himself more than we can comprehend. My Second Part has led us to the Fountain of all Amability, and pointed unto us the true Center of our Hearts. In my Third Part we have learn'd to imitate all three Persons in tending to a perfect Unity by Charity; and each Person in their Proprieties; the Father in being Sincere, speaking what we know, and in as few words as we can; the Son in seeing that our [Page 28]Words proceed from Knowledge, not from Affection; from Reason, not from Passion: The Holy Ghost, in loving God only as our End, and all things else meerly in relation to him. There only now remains, that with the Tears of Penance, Acts of perfect Contrition, we wash away whatever deformed the Sacred Image of the Trinity in our Souls, and beg Strength, Light and Grace to keep it entire for the future. O Omnipotent Father, whose Power is with­out Limits, give us strength to believe what we cannot understand, to love what our Senses cannot reach, to keep thy I­mage in our Souls entire against the World, Flesh and Devil, who endeavours to dis-figure it. O Eternal Word! In­created Wisdom, Illuminate our Souls with thy Divine Rays, that our Interiour and Exteriour Words may speak according to Faith and Reason, prefere Eternity be­fore Time, Heaven before Earth, the Crea­tor before the Creature: O Holy Spirit, dif­fuse thy Grace and Charity in our Souls, [Page 29]that we may all in a perfect Ʋnity be One, as the Father, Son and Holy Ghost are One; that appearing in the last dread­ful Day of Doom, we may appear not se­parated, but united with the Elect, and be received into Eternal Happiness, as carrying clearly Imprinted in our Souls the Characteristical note of a Christian, grateful to Heaven, terrible to Hell, be­neficial to Earth, the Sign of the Holy Cross, In the name of the Father, Son, and Holy Ghost. Amen.


A Catalogue of Books Printed for Henry Hills, Printer to the King's most Excel­lent Majesty, for his Houshold and Chappel, 1686. And are to be Sold next door to his House in Black-fryers, at Richard Cheese's.

REflections upon the Answer to the Papist Mis-represented, &c. Directed to the Answerer. Quarto.

Kalendarium Catholicum for the Year 1686. Octavo.

Papists Protesting against Protestant-Popery. In Answer to a Discourse Entituled, A Papist not Mis-represented by Pro­testants. Being a Vindication of the Papist Mis-represented 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 Dutchess of York. Publish'd by his Majesty's Command. Folio.

The Spirit of Christianity. Publish'd by his Majesty's Com­mand. Twelves.

The First Sermon Preach'd before their Majesties in English at Windsor, on the first Sunday of October 1685. By the Re­verend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Benedict, and of the English Congregation. Publish'd by his Majesty's Command. Quarto.

Second Sermond Preach'd before the King and Queen, and Queen Dowager, at their Majesties Chappel at St. James's, November 1. 1685. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Benedict, and of the English Congregation. Publish'd by his Majesty's Com­mand. Quarto.

The Third Sermon Preach'd before the King and Queen, in their Majesty's Chappel at St. James's, on the third Sunday in Advent, December 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. Publish'd by His Majesty's Command. Quarto.

The Fourth Sermon Preach'd before the King and Queen, in their Majesties Chappel at St. Jame's, on Newyears-day, 1685/6. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Benedict, and of the English Congre­gation, Chaplain in Ordinary to his Majesty. Quarto.

The Fifth Sermon Preach'd before the King and Queen, in Their Majesties Chappel at St. James's, upon the Feast of St. Frances Sales, Jan. 29. 1685/6. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Benedict, and of the English Congregation. Chaplain in Ordinary to His Majesty. Publish'd by his Majesties Command. Quarto.

Sixth Sermon Preach'd before the King and Queen, in their Majesties Chappel 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. Benedict, and of the English Congregation. Publish'd by his Majesties Com­mand. Quarto.

An Exposition of the Doctrine of the Catholic Church in Mat­ters of Controversie. By the Right Reverend James Benigne Bossuet, Counsellor 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 Publish'd in the Ninth and Last Editions of the French. Publish'd by his Majesty's Com­mand. Quarto.

A Sermon Preach'd before the King and Queen, in Their Majesties Chappel at St. James's, upon the Annunciation of our Blessed Lady, March 25. 1686. By Jo. Betham Doctor of Sorbon. Publish'd by his Majesty's Command. Quarto.

An Abstract of the Douay Catechism, for the Use of Children and Ignorant People. Now Revis'd, and much Amended. Publish'd with Allowance. Twentyfours.

A Pastoral Letter from the Lord Bishop of Meaux, to the New Catholics of his Diocess, Exhorting them to keep their Easter, and giving them Necessary Advertisements against the False Pastoral Letters of their Ministers. With Re­flections upon the Pretended Persecution. Translated out of French, and Publish'd with Allowance. Quarto.

The Answer of the New Converts of France, to a Pastoral Letter from a Protestant Minister. Done out of French, and Publish'd with Allowance. Quarto.

The Ceremonies for the Healing of them that be Diseased with the Kings Evil, used in the time of King Henry VII. Publish­ed by His Majesties Command. Quarto in Latin, Twelves in English.

A Short Christian Doctrine. Composed by the R. Father Ro­bert Bellarmin, of the Society of Jesus, and Cardinal. Publish­ed with Allowance. Twelves.

A Vindication of the Bishop of Condom's Exposition of the Doctrine of the Catholic Church. In Answer to a Book Entituled, An Exposition of the Doctrine of the Church of England, &c. With a Letter from the said Bishop. Per­missu Superiorum. Quarto.

A Sermon Preach'd before the King and Queen, in Their Majesties Chappel at St. James's, on the Twentieth Sunday after Pentecost, Octob. 25. 1685. By the Reverend Father John Persall, of the Society of Jesus, Professor of Divinity. Publish'd by his Majesties Command. Quarto.

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