A SERMON Preached before the King and Queen, IN Their MAJESTY'S Chapel 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 Majesty's Command.  
LONDON, Printed by Henry Hills, Printer to the King's most Excellent Majesty, for his Household and Chapel. 1686.   

A SERMON Preached before THEIR MAJESTY'S, 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 proposed to our Veneration in this Days Solemnity, is so sublime, that no Created Intellect can reach it, the most highflying Wits fall infinitely short of it; so profound and deep, that the most penetrating Judgements 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 couched in this Sacred Mystery; he walks by the Seashore, 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 the middle of these Thoughts, St. Augustin's Eyes chanced to glance upon a Child just by the Seaside, very busy in lading out the Sea into a little Pit he had made there; and ask him what he meant to do, the Child answered, 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 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 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 beloved indeed; from whence connaturally proceeds 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 breathes 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 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? 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, and that ten or twenty of them joined together would scarce equal a Fullmoon; 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 Error, discoursing thus: My Understanding 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 revealed himself to be Three and One; if his Holy Church, which put into my Hands the Scripture itself, 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 easy 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 itself; this is a Duty I own 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. 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 does the Mathematician and Natural Philosopher at first think that a Demonstration, which afterwards he finds, either by his own Study, or another's 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 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 forbidden 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 Heresy; but I verily believe, that both their Heresy 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 acknowledgement 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 launch forth into a Sea of Love, and consider this 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 join 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 by Death, stop this your unadvised 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 ourselves so miserable as eternally to perish. First then, Each Person is Omnipotent, Eternal, Immense, All-knowing, Infinite in Wisdom, Goodness, 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 Ideas, and supereminently contained 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. Laurence in a Bed of Flames, upon a Gridiron, the Cruelty of Tyranny. How many have fled to the remotest Deserts? How many have shut themselves up in Monasteries, betwixt four Walls of a little Cell, not to be 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, received from no other Person; in the Son it is received 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 mere Stuttering and Stammering, if compared 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 Word represents its Object to your view, infinitely clearer than that could represent itself though 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 itself; '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 itself? Love, I say, a Divine, and infinitely perfect Love of an infinitely beautiful God. Quam bonus & suavis est, Domine, Spiritus tuus! How good, how sweet is thy Divine Spirit! How good, diffusing itself by Grace and Charity in Pious Souls; How sweet, giving them even in this life anticipately a taste of those joys, which will beatify 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. Dear beloved Christians, no Tongue or Pen can ever express the amability of 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 approached 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 taste of Heaven; 'tis a real truth (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 Saviour's 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 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 plunged 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, does 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 learned to Believe in the First Part, to Love in the Second; let us learn to rectify our exterior Actions in the Third. The first thing which occurs for our Imitation, is the Unity of all Three Persons in One Substance: We cannot Identify 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 rejoice 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 another's Preferment, as to our own, and rejoice as much for it: then Almighty God will look upon us as making one with his Servants; and what our tepidity does not deserve, he'll bountifully confer upon us, for their sakes with whom Charity has united us: But tho' you are endowed with never so great Gifts and Virtues, 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 offered 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 you Cursed, because you refused 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: Choose 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 ourselves to speak little, for happy is he who exceeds not in Speech, 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 ascribed all Mischiefs and Mischances to the Christians, as we read in Tertullian and others) Those damned, 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 does, 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 merely participated and derived from the Fountain of Amability. As often as we feel our Hearts moved 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 than it comes from a 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 learned 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 Centre of our Hearts. In my Third Part we have learned 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 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 merely 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 Interior and Exterior Words may speak according to Faith and Reason, prefer Eternity before Time, Heaven before Earth, the Creator before the Creature: O Holy Spirit, diffuse thy Grace and Charity in our Souls, that we may all in a perfect Unity 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.  
FINIS.   

A Catalogue of Books Printed for Henry Hills, Printer to the King's most Excellent Majesty, for his Household and Chapel, 1686. And are to be Sold next door to his House in Blackfriars, at Richard Cheese's.  
REflections upon the Answer to the Papist misrepresented, etc. Directed to the Answerer. Quarto.  
Kalendarium Catholicum for the Year 1686. Octavo.  
Papists Protesting against Protestant-Popery. In Answer to a Discourse Entitled, A Papist not misrepresented by Protestants. Being a Vindication of the Papist misrepresented and Represented, and the Reflections upon the Answer. Quart.  
Copies of Two Papers Written by the late King Charles II. Together with a Paper Written by the late Duchess of York. Published by his Majesty's Command. Folio.  
The Spirit of Christianity. Published by his Majesty's Command. Twelve.  
The First Sermon Preached 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. Published by his Majesty's Command. Quarto.  
Second Sermond Preached before the King and Queen, and Queen Dowager, at their Majesty's Chapel at St. James', November 1. 1685. By the Reverend Father Dom. Ph. Ellis, Monk of the Holy Order of St. Benedict, and of the English Congregation. Published by his Majesty's Command. Quarto.  
The Third Sermon Preached before the King and Queen, in their Majesty's Chapel at St. James', 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. Published by His Majesty's Command. Quarto.  
The Fourth Sermon Preached before the King and Queen, in their Majesty's Chapel 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 Preached before the King and Queen, in Their Majesty's Chapel at St. James', 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. Published by his Majesty's Command. Quarto.  
Sixth Sermon Preached before the King and Queen, in their Majesty's Chapel at St. James', 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. Published by his Majesty's Command. Quarto.  
An Exposition of the Doctrine of the Catholic Church in Matters of Controversy. By the Right Reverend James Benign Bossuet, 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 Published in the Ninth and Last Editions of the French. Published by his Majesty's Command. Quarto.  
A Sermon Preached before the King and Queen, in Their Majesty's Chapel at St. James', upon the Annunciation of our Blessed Lady, March 25. 1686. By Jo. Betham Doctor of Sorbon. Published by his Majesty's Command. Quarto.  
An Abstract of the Dovay Catechism, for the Use of Children and Ignorant People. Now Revised, and much Amended. Published with Allowance. Twentyfours.  
A Pastoral Letter from the Lord Bishop of Meaux, to the New Catholics of his Diocese, 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 Published with Allowance. Quarto.  
The Answer of the New Converts of France, to a Pastoral Letter from a Protestant Minister. Done out of French, and Published with Allowance. Quarto.  
The Ceremonies for the Healing of them that be Diseased with the King's Evil, used in the time of King Henry VII. Published by His Majesty's Command. Quarto in Latin, Twelve in English.  
A Short Christian Doctrine. Composed by the R. Father Robert Bellarmin, of the Society of Jesus, and Cardinal. Published with Allowance. Twelve.  
A Vindication of the Bishop of Condom's Exposition of the Doctrine of the Catholic Church. In Answer to a Book Entitled, An Exposition of the Doctrine of the Church of England, etc. With a Letter from the said Bishop. Permissu Superiorum. Quarto.  
A Sermon Preached before the King and Queen, in Their Majesty's Chapel at St. James', on the Twentieth Sunday after Pentecost, Octob. 25. 1685. By the Reverend Father John Persall, of the Society of Jesus, Professor of Divinity. Published by his Majesty's Command. Quarto.