A discussion of interesting books from my current stock A site


March 2018

“Popish Midwife” Elizabeth Cellier , English Catholic Midwife 1680

741G Elizabeth Cellier
741G Elizabeth Cellier

741G   Elizabeth Cellier fl 1668-1688

Malice defeated, or, A brief relation of the accusation and deliverance of Elizabeth Cellier wherein her proceedings both before and during her confinement are particularly related and the Mystery of the meal-tub fully discovered : together with an abstract of her arraignment and tryal, written by her self, for the satisfaction of all lovers of undisguised truth.

Includes “The matchless picaro” (caption title), two leaves at end (quire N), which was also published separately in the same year as “The matchless rogue” (Wing C1662).


London: Printed for Elizabeth Cellier, 1680          $1,800

Folio   A-l2,[Inserted after p. 42 (L2) is a leaf (¹M1) containing “A postscript to the impartial readers,” dated 21 Aug. 1680, and signed: Elizabeth Cellier.]  , M2 (m2 is the begining of Wing C-1663)   First edition. Disbound, with generally clean, well margined leaves, though cutting into some marginal notation a bit, with some small stains on the title, some faint marginal toning.

“Popish Midwife”Cellier, who was know as the “Popish Midwife” first came into prominence through the pretended “Meal-Tub Plot” of 1680.   Nothing seems known of her life till her marriage with Peter Cellier, a Frenchman, and her conversion from Anglicanism. In 1678 the prisons were filled with Catholics in consequence of the national alarm caused by the fabricated plots of Titus Oates. Mrs. Cellier’s charity led her to visit and relieve these prisoners, and as her profession procured for her the acquaintance of many leading Catholic ladies, she often became the channel of their charity towards the prisoners. Among these ladies was the Countess of Powis, whose kindness was shown to, among others, a clever impostor, Thomas Dangerfield. Becoming aware of this man’s true character, Lady Powis ceased to assist him further, and he, in revenge, decided to denounce her to the Government as concerned in a new popish plot. His story was that he had been released from prison through the good offices of Lady Powis and Mrs. Cellier, on condition that he would assassinate the king, Lord Shaftesbury, and others. He further pretended that he was to be engaged in manufacturing false plots to be foisted on those who were known to be unfavorable to the Catholic cause. One of these shams was to be based on a document which, he alleged, was hidden in a meal-tub in Mrs. Cellier’s house. Search was made, and in a meal-tub the paper in question was found. This document charged with treason most of the leading Protestants, including the king’s natural son, the Duke of Monmouth, the Earl of Shaftesbury, and Sir Thomas Waller, who was the very official who conducted the search. In consequence of Dangerfield’s accusation founded on this document, Lady Powis and Mrs. Cellier were arrested, as well as some other Catholics, among them the Earl of Castlemain.  Mrs. Cellier’s trial took place on 11 June, 1680. She was charged with high treason, but practically the only evidence against her was that of Dangerfield himself, and she had little difficulty in proving him a witness entirely unworthy of credence. She was found not guilty, and Dangerfield himself was arrested on account of a felony, for which he had been previously outlawed. After her acquittal she published a this brief relation of the whole affair, under the title of “Malice Defeated”. This led not only to a long series of pamphlets for and against her, but also to her second prosecution. The charge this time was that of libel against the King and ministry, because she alleged that two witnesses in the Edmundbury Godfrey case had been tortured. But the real object of this prosecution, according to Roger North, was to prevent her from giving evidence in favor of the imprisoned Catholic peers.  For this she was sentenced to pay a fine of £1,000 and to stand three times in the pillory. During the reign of James II she planned the foundation of a corporation of skilled midwives and a foundling hospital. It is stated that she is buried in Great Missenden Church, Buckinghamshire. She wrote: (1) “Malice Defeated; or a brief relation of the Accusation and Deliverance of Elizabeth Cellier” (London, 1680); (2) “A scheme for the Foundation of a Royal Hospital and raising a revenue of £5000 or £6000 a year by and for the maintenance of a Corporation of skillful midwives” (London, 1687), printed in the “Harleian Miscellany” (IV, 142) and in the “Somers Tracts” (II, 243); (3) “To Dr. ______, An answer to his Queries concerning the College of Midwives” (London, 1687-88). This book was burnt by the authorities after Cellier was found guilty.

Bound with

“The matchless picaro

Wing C-1661 In this edition, the fourth line of the title ends: and du-

& bound with  C-1662


N.America LinkCalifornia State Library-Sutro 
LinkFolger Shakespeare 
LinkHenry E. Huntington Library and Art Gallery 
LinkNorthwestern University 
LinkUniversity of Kansas, Spencer Research 
LinkUniversity of Pennsylvania Van Pelt-Dietrich 


The Head of Nile, Melampronoea & Nuncius Sydereus


150J Attributed to Thomas Baker.

The head of Nile: or The turnings and windings of the factious since sixty, in a dialogue between Whigg and Barnaby.

London Printed, and are to be sold by Walter Davis in Amen-Corner,, 1681 $1,800


Quarto 8 1/2 X 6 inches A2, B-F4. [2], 3-44 pages First edition. Disbound. Old ink stain to title and paper lightly toned throughout. From the library of the historian Sir John Plumb.

In this dialogue Whigg, as might be expected, is the exponent of all manner of abominable opinions,•

Bishop Barnahj. — The origin of the term “Bishop Barnaby,” as applied to the Lady-bird, is still unexplained.I wish to observe, as having some possible connexion with the subject, that the word “Barnaby” in the seventeenth century appears to have had a particular political signification.For instance, I send you a pamphlet (which you are welcome to, if you will accept of it) called “The Head of Nile, or the Turnings and Windings of the Factious since Sixty, in a dialogue between Whigg and Barnaby” London, 1681. In this dialogue Whigg, as might be expected, is the exponent of all manner of abominable opinions,• Fleming; banishing? from fleme, A. S. to banish, f “Helleflight,” as given in the translation, p. 178.whilst Barnaby is represented as the supporter of orthodoxy.Again, in the same year was published Durfey’s comedy, “Sir Barnaby Whigg,’ the union of the two names indicating that the knight’s opinions were entirely regulated by his interest. Q. D.P. S. The pamphlet above alluded to affords another instance of the use of the word “Factotum,” at page 41, “before the Pope had a great house there, and became Dominus Factotum, dominus Deus noster Papa.” (Notes and Queries 1850) Wing: B518./ “By Thomas Baker”–Halkett and Laing./ESTC R3068.   N.America    Folger Shakespeare, Huntington ,Library Company of Philadelphia , McGill University ,Newberry, Ohio State University, Union Theological Seminary ,Yale University, Sterling Memorial


151J Henry Coley 1633-1707

Nuncius sydereus, or, The starry messenger for the year of our redemption 1686, and from the creation, according to sacred writ, 5635: being the second after bissextile, or leap-year : wherein is contained (1) astronomical and meteorological observations (2) astrological predictions of the state of the year … (3) the rising and setting of the sun and moon, also her southing, together with many useful rules and tables pertinent for such a work, accomodated to the merridian of London …

London: Printed by E[lizabeth]. W[ebster]. for the Company of Stationers,, 1689, $2,800


Octavo 7 3/4 X 6 inches A-C8 First edition Woodcut. Title and Calendar printed in red and black. Bound in modern boards with a paper label.


This Is a wonderful example of how superstitions and belef in Astrology was recived to the general public. “[Coley] was the adopted son of the astrologer, William Lilly, who constantly makes references in his works to Coley’s merit as a man adnd as a professor of mathematics and occult science. He is best known by his celebrated work, ‘Clavis Astrologiae,’ which was first published in 1669. […] Coley attained considerable distinction as a mathematician. We are told by his almanack that he taught ‘arithmetic, vulgar, decimal, and logarithmical, geometry, trigonometry, astronomy, navigation, the use of the celestial and terrestrial globes, dialling, surveying, gaging, measuring, and the art of astrology in all its branches,’ at Baldwin’s Gardens.” (quoted from the DNB see also Sibly’s Occult Sciences, and Lilly’s Autobiography.) Wing (CD-Rom, 1996), A1466:Arber, E. Term catalogues, 1668-1709 A.D.,; II:238; English Short Title Catalogue,; R36751


152J Henry Hallywell 1641-1703

Melampronoea: or a discourse of the polity and kingdom of darkness. Together with a solution of the chiefest objections brought against the being of witches.

London : printed for Walter Kettilby, at the Bishops-Head in S. Paul’s Church-yard, 1681. $4,800


Duodecimo [16], 118, [2] p First Edition and only edition. This copy is bound in original calf recently rebacked.



Hallywell is a true believer in black magic. In this work he calls on classical authors and contemporary anecdotes to build his case for the existence of witches, the veracity of demonic possession and proof that devils enter into animals seeking warmth and the chance to drink blood.

“Besides innumerable writers of this class, who spread out the scholastic learning on the subject, and presented it in a logical and theological form, there were others who treated it in a more popular style, and invested it with the charms of elegant literature. Henry Hallywell published an octavo in London, in 1681, in which, while the main doctrines of witchcraft as then almost universally received are enforced, an attempt was made to divest it of some of its most repulsive and terrible features. He gives the following account of the means by which a person may place himself beyond the reach of the power of witchcraft : —••

“It is possible for the soul to arise to such a height, and become so divine, that Do witchcraft or evil demons can have any power upon the body. When the bodily life is too far invigorated and awakened, and draws the intellect, the flower and summits of the soul. into a conspiratiou with it. then are we subject and obnoxious to magical assaults. For magic or sorcery, being founded only in this lower or mundane spirit, he that makes it his business to be freed and released from all its blandishments and flattering devocations, and endeavors wholly to withdraw himself from the love of corporeity and too near a sympathy with the frail flesh, he, by it, enkindles such a divine principle as lifts him above the fate of this inferior world, and adorns his mind with such an awful majesty that beats back all enchantments, and makes the infernal fiends tremble at his presence, hating those vigorous beams of light which are so contrary and repugnant to their dark natures.

“The mind of this beautiful writer found encouragement and security in the midst of the diabolical spitsits, with whom he ladieved the world to he infested, in the following views and speculations : — For there is a chain of government that runs down from God, the Supreme Monarch, whose bright and piercing eyes look through all that he has made, to the lowest degree of the creation; and there are presidential angels of empires and kingdoms, and such as under them have the tutelage of private families; and, lastly, every man’s particular guardian genius. Nor is the inanimate or material world left to blind chance or fortune ; but there are, likewise, mighty and potent spirits, to whom is committed the guidance and care of the fluctuating and uncertain motions of it, and by their ministry, fire aud vapor, storms and tempests, snow and hail, heat and cold, are all kept within such bounds and limits as are most serviceable to-the ends of Providence. They take care of the variety of seasons, and superintend the tillage aud fruits of the earth; upon which account, Origeu calls them tiuisiMe husbandmen. So that, all affairs and things being under the inspection and government of these incorporeal beings, the power of the dark kingdom and its agents is under a strict confinement aud restraint; and they cannot bring a general mischief upon the world without a special permission of a superior Providence.”Spenser has the same imagery and sentiment: —”How oft do they their silver bowers leave, To come to succor us, that succor want? How do they with golden pinions cleave Tlie flitting skies, like Hying pursuivant, Against foul fiends to aid us militant’ They for u* tight, they watch and duly ward, And their bright squadrons round about us plant. And all for love and nothing for reward: Oh! why should heavenly God to man have such regard i” While there can be no doubt that the superstitions opinions we have been reviewing were diffused generally among the great body of the people of all ranks and conditions, it would be unjust to truth not to mention that there were some persons who looked UPON them as empty fables and vain imaginations. Error has never yet made a complete and universal conquest. In the darkest ages and most benighted regions, it has been found impossible utterly to extinguish the light of reason. There always have been some in whose souls the torch of truth has been kept burning with vestal watchfulness: we can discern its glimmer here and there through the deepest night that has yet settled upon the earth. In the midst of the most extravagant superstition, there have been individuals who have disowned the popular belief, and considered it a mark of wisdom and true philosophy to discard the idle fancies and absurd schemes of faith that possessed the minds of the great mass of their contemporaries. This was the case with Horace, as appears from lines thus quite freely but effectively translated: —”These dreams and terrors magical. These miracles and witches, Night-walking spirites or Thessel bugs, Esteeme them not two rushes -‘ [Quoted from Salem Witchcraft: With an Account of Salem Village, and a History of Opinions on Witchcraft and Kindred Subjects, Volume 1 [Wiggin and Lunt, 1867 – Salem (Mass.) ]


Wing; H464; Arber’s Term cat.; I 464

copies located by ESTC:

LinkFolger Shakespeare 
LinkHarvard University Houghton Library 
LinkHenry E. Huntington Library and Art Gallery 
LinkU.S. National Library of Medicine 
LinkUnion Theological Seminary 
LinkUniversity of California, Los Angeles, William Andrews Clark Memorial Library 
LinkUniversity of Cincinnati 
LinkYale University,







Four Early Boston imprints 1708-1729

Early Boston books are as rare as any books I sell, Most of these books are not represented fifty miles from the Atlantic seaboard, these examples offered here are in original condition, original Bindings, and with all faults never restored. The books have lead a life as hard as the early colonials.

I would like to sell them as a group, if you are interested please contact me .



292G   John    Cotton            1693-1757       Two sermons preach’d at Dorchester, on the Lord’s-Day, April, 9, 1727. By John Cotton, M.A. Pastor of the Church of Christ in Newtown. Published at the repeated desire of many that heard them. With a preface by the Rev. Mr. Danforth, Pastor of the Church in Dorchester

Boston:Printed by B. Green, Jun. for S. Gerrish, at the lower end of Cornhill,1727  $2,200

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Duodecimo 5 1/4 X 3 inches.  A4 (of 6) B-F  G  [  Bookseller’s advertisements, p. [65-68].                             This copy is bound in its original full sheep binding over scabbord


Author – personal “>Cotton, John, 1693-1757.
Title Two sermons preach’d at Dorchester, on the Lord’s-Day, April, 9, 1727. By John Cotton, M.A. Pastor of the Church of Christ in Newtown. Published at the repeated desire of many that heard them. With a preface by the Rev. Mr. Danforth, Pastor of the Church in Dorchester.
Publisher/year Boston : Printed by B. Green, Jun. for S. Gerrish, at the lower end of Cornhill, 1727.
Physical descr. [2],vi,4,63,[5]p. ;  12⁰.
General note Errata note, p. [64].
Bookseller’s advertisements, p. [65-68].
Uncontrolled note Signatures: A-F⁶ G⁴
Citation/references Evans, 2862
Sabin, 17098
Surrogates Microfiche. Woodbridge, Conn. Primary Source Microfilm, an imprint of Gale Group 2003. 1 microfiche. (Selected Americana from Sabin’s Dictionary of books relating to America ; fiche 42,498). s2003 ctu b
Person as subject Jesus Christ — Divinity — Early works to 1800.
Subject Sermons, English — 18th century.
Sermons — 1727.
Added name Danforth, John, 1660-1730.
Copies – N.America American Antiquarian Society

291G   Thomas          Doolittle        1632-1707       A treatise concerning the Lords Supper: with three dialogues for the more full information of the weak, in the nature and use of this sacrament. By Tho. Doolitte

Boston: Reprinted by B. Green, for Benj. Eliot, at his shop under the west end of the town-house,1708     $3,300

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Duodecimo    (A1 lacking and blank) A2-G12, H11 lacking H12 final leaf of “An Advertisement”        Second Boston edition                   This copy is bound in its original full sheep binding over scabbord            Thomas Doolittle (1632–1707), nonconformist tutor, third son of Anthony Doolittle, a glover, was born at Kidderminster in 1632 or the latter half of 1631. While at the grammar school of his native town he heard Richard Baxter preach as lecturer (appointed April 5, 1641) the sermons afterwards published as “The Saint’s Everlasting Rest” (1653). These discourses produced his conversion. Placed with a country attorney he scrupled at copying writings on Sunday, and went home determined not to follow the law. Baxter encouraged him to enter the ministry. He was admitted as a sizar at Pembroke Hall, Cambridge, on June 7, 1649, being then “17 annos natus.” He could not, therefore, have been born in 1630, as stated in his “memoirs.” The source of the error is that another Thomas, son of William and Jane Doolittle, was baptised at Kidderminster on Oct. 20, 1630. His tutor was William Moses, afterwards ejected from the mastership of Pembroke. Doolittle graduated with an M.A. at Cambridge. Leaving the university for London he became popular as a preacher, and in preference to other candidates was chosen (1653) as their pastor by the parishioners of St. Alphage, London Wall. The living is described as sequestered in Rastrick’s list as quoted by Palmer, but James Halsey, D.D., the deprived rector, had been dead twelve or thirteen years. Doolittle received Presbyterian ordination. During the nine years of his incumbency he fully sustained his popularity. On the passing of the Uniformity Act (1662) he “upon the whole thought it his duty to be a nonconformist.” He was poor; the day after his farewell sermon a parishioner made him a welcome present of 20l. A residence had been built for Doolittle, but it appears to have been private property; it neither went to his successor, Matthew Fowler, D.D., nor did Doolittle continue to enjoy it. He removed to Moorfields and opened a boarding-school, which succeeded so well that he took a larger house in Bunhill Fields, where he was assisted by Thomas Vincent, ejected from St. Mary Magdalene, Milk Street.
In the plague year (1665) Doolittle and his pupils removed to Woodford Bridge, near Chigwell, close to Epping Forest, Vincent remaining behind. Returning to London in 1666, Doolittle was one of the nonconformist ministers who, in defiance of the law, erected preaching-places when churches were lying in ruins after the great fire. His first meeting-house (probably a wooden structure) was in Bunhill Fields, and here he was undisturbed. But when he transferred his congregation to a large and substantial building (the first of the kind in London, if not in England) which he had erected in Mugwell (now Monkwell) Street, the authorities set the law in motion against him. The lord mayor amicably endeavored to persuade him to desist from preaching; he declined. On the following Saturday about midnight his door was broken open by a force sent to arrest him. He escaped over a wall, and intended to preach next day. From this he was dissuaded by his friends, one of whom (Thomas Sare, ejected from Rudford, Gloucestershire) took his place in the pulpit. The sermon was interrupted by the appearance of a body of troops. As the preacher stood his ground “the officer bad his men fire.” “Shoot, if you please,” was the reply. There was considerable uproar, but no arrests were made. The meeting-house, however, was taken possession of in the name of the king, and for some time was utilized as a lord mayor’s chapel. On the indulgence of March 15, 1672 Doolittle took out a license for his meeting-house. The original document, dated April 2, hangs in Dr. Williams’s library. The meeting-house is described as “a certaine roome adjoining to ye dwelling-house of Thomas Doelitle in Mugwell Street.” Doolittle owned the premises, but he now resided in Islington, where his school had developed into an academy for “university learning.” When Charles II (March 8, 1673) broke the seal of his declaration of indulgence, thus invalidating the licenses granted under it, Doolittle conducted his academy with great caution at Wimbledon. His biographers represent this removal as a consequence of the passing (it may have been an instance of the enforcing) of the Five Miles Act (1665). At Wimbledon he had a narrow escape from arrest. He returned to Islington before 1680, but in 1683 was again dislodged. He removed to Battersea (where his goods were seized), and thence to Clapham. These migrations destroyed his academy, but not before he had contributed to the education of some men of mark. Matthew Henry, Samuel Bury, Thomas Emlyn, and Edmund Calamy, D.D., were among his pupils. Two of his students, John Kerr, M.D., and Thomas Rowe, achieved distinction as nonconformist tutors. The academy was at an end in 1687, when Doolittle lived at St. John’s Court, Clerkenwell, and had Calamy a second time under his care for some months as a boarder. Until the death of his wife he still continued to receive students for the ministry, but apparently not more than one at a time. His last pupil was Nathaniel Humphreys.
The Toleration Act of 1689 left Doolittle free to resume his services at Mugwell Street, preaching twice every Sunday and lecturing on Wednesdays. Vincent, his assistant, had died in 1678; later he had as assistants his pupil, John Mottershead (removed to Ratcliff Cross), his son, Samuel Doolittle (removed to Reading), and Daniel Wilcox, who succeeded him. Emlyn’s son and biographer says of Doolittle that he was “a very worthy and diligent divine, yet was not eminent for compass of knowledge or depth of thought.” This estimate is borne out by his “Body of Divinity,” a painstaking and prolix expansion of the assembly’s shorter catechism, more remarkable for its conscientiousness and unction than for its intellectual grasp. His private covenant of personal religion (Nov. 18, 1693) occupies six closely printed folio pages. He had long suffered from stone and other infirmities, but his last illness was very brief. He preached and catechized with great vigor on Sunday, May 18, took to his bed in the latter part of the week, lay for two days unconscious, and died on May 24, 1707. He was the last survivor of the London ejected clergy.                        Evans 1349; Holmes Increase Mather #2 (“An advertisement, directed to the communcants in the churches of New-England.”–p. [177-180], signed: Increase Mather. Boston, N.E. May, 10th, 1708.)

Author – personal Doolittle, Thomas, 1632?-1707.
Title treatise concerning the Lord’s Supperwith three dialogues for the more full information of the weak, in the nature and use of this sacrament. By Thomas Doolittel, M.A.
Edition The six and twentieth edition. [One line from I Corinthians].
Publisher/year Boston : Printed by T. Fleet, for the booksellers, and sold at their shops, 1727.
Physical descr. [8],208p. ;  12⁰.
General note Running title: Of the Lord’s Supper.
Uncontrolled note Signatures: A-S⁶
Citation/references Evans, 2865
Subject Lord’s Supper.
Added name “Fleet, Thomas, 1685-1758, printer.
Copies – N.America American Antiquarian Society
Boston Public, Main
College of the Holy Cross
General Theological Seminary, Saint Mark’s Library
Harvard University Andover-Harvard Theological
Harvard University, Houghton Library
Historical Society of Pennsylvania
John Carter Brown Library, Brown University
Massachusetts Historical Society
Trinity College
Union Theological Seminary
United States, Library of Congress


835F    Robert            Russell          fl 1692            Seven Sermons: Viz. I. Of the Unpardonable Sin against the Holy Ghost: or, the Sin Unto Death. II. The Saint’s Duty and Exercise: in Two Parts. Being an Exhortation to, and Directions for Prayer. III. The Accepted Time and Day of Salvation. IV. The End of Time, and Beginning of Eternity. V. Joshua’s Resolution to Serve the Lord. VI. The Way to Heaven Made Plain. VII. The Future State of Man: or, a Treatise of the Resurrection. By Robert Russel, at Wadhurst, in Sussex

London: printed by W[illiam]. O[nley]. for J. Blare, at the Looking-glass on London-bridge, 1718.  $ 2,600

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I recorded copy !!!

Duodecimo   6 X 3.25 inches          A-H12.                         Even the binding structure of this book seems American, it is bound in sheep over scabord and sewn on  two leather sewing supports Of Russell, I could find very little, yet he was immensely popular, especially in the colonies being reprinted in Boston in 1701, 1727 & 1728. There is no doubt that Russell’s style of sermonizing upon sin met with the Mather’s approval.
All early editions are quite rare.

Author – personal Link      Russel, Robert, active 1692.
Title LinkSeven sermonsviz. I. Of the unpardonable sin against the Holy Ghost; or, The sin unto death. II. The saint’s duty and exercise: in two parts: being an exhortation to, & direction for prayer. III. The accepted time and day of salvation. IV. The end of time, and beginning of eternity. V. Joshua’s resolution to serve the Lord. VI. The way to heaven made plain. VII. The future state of man: or, A treatise of the resurrection. By Robert Russel, at Wadhurst, in Sussex.
Edition The eleventh edition.
Publisher/year Link   Boston : Reprinted by John Allen, for John Eliot, at his shop in Orange-Street, 1718.
Physical descr.    178,[2]p. ;  12⁰.
Uncontrolled note           Signatures: A-P⁶ (P6 blank)
Shipton & Mooney, 39691
Surrogates Digital image available in the Readex/Newsbank Digital Evans series. Available via the World Wide Web. Access limited by licensing agreements.
Genre/form LinkSermons — Collections.
Added name LinkAllen, John, 1660?-1727?, printer.
LinkEliot, John, 1692-1771, bookseller.
Copies –            N.America
LinkAmerican Antiquarian Society 

       Childrens Book ! 

449G   Thomas  Vincent  (1634-1678,)   &   Charles Leslie, 1650-1722.

An explicatory catechism: or, An explanation of the Assemblies Shorter catechism. : Wherein all the answers in the Assemblies catechism are taken abroad in under-questions and answers, the truths explain’d, and proved by reason and Scripture ; several cases of conscience resolv’d, some chief controversies in religion stated, with arguments against divers errors. Useful to be read in private families, after examination in the catechism it self, for the more clear and thorough understanding of what is therein learn’d.

Boston in New-England : Printed for D. Henchman, over against the Brick-Meeting-House in Cornhill, John Phillips, at the Stationers-Arms, and T. Hancock, at the Bible and Three Crowns near the town-dock., 1729.       $,1500

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Octavo  5 1/2 X 3 inches. A-V  X  (X3 verso, X4 blank)   Even the binding structure of this book seems American, it is bound in sheep over scabord and sewn on  two leather sewing supports      VINCENT, THOMAS (1634–1678), nonconformist divine, second son of John Vincent and elder brother of Nathaniel Vincent [q. v.], was born at Hertford in May 1634. After passing through Westminster school, and the grammar school at Felsted, Essex, he entered as a student at Christ Church, Oxford, in 1648, matriculated 27 Feb. 1650–1, and graduated B.A. 16 March 1651–2, M.A. 1 June 1654, when he was chosen catechist. Leaving the university, he became chaplain to Robert Sidney, second earl of Leicester [q. v.] In 1656 he was incorporated at Cambridge. He was soon put into the sequestered rectory of St. Mary Magdalene, Milk Street, London (he was probably ordained by the sixth London classis), and held it till the uniformity act (1662) ejected him. He retired to Hoxton, where he preached privately, and at the same time assisted Thomas Doolittle [q. v.] in his school at Bunhill Fields. During the plague year (1665) he preached constantly in parish churches. His account of the plague in ‘God’s Terrible Voice in the City by Plague and Fire,’ 1667, 8vo, is very graphic. Subsequently he gathered a large congregation at Hoxton, apparently in a wooden meeting-house, of which for a time he was dispossessed. He did not escape imprisonment for his nonconformity. He died in his prime on 15 Oct. 1678, and was buried (27 Oct.) in Cripplegate churchyard. His funeral sermon was preached by Samuel Slater [q. v.]
Among his publications were, besides many sermons: 1. ‘A Spiritual Antidote for a Dying Soul,’ 1665, 8vo. 2. ‘The Foundation of God standeth Sure,’ 1668, 8vo; against William Penn [q. v.], the quaker. 3. ‘Wells of Salvation Opened,’ 1669, 8vo. 4. ‘Fire and Brimstone,’ 1670, 8vo. Posthumous was 5. ‘Holy and Profitable Sayings,’ 1680, broadsheet.
[Funeral Sermon by Slater, 1679; Wood’s Athenæ Oxon. ed. Bliss, iii. 1174; Wood’s Fasti, ed. Bliss; Reliquiæ Baxterianæ, 1696, iii. 2, 19, 95; Calamy’s Account, 1713, p. 32; Calamy’s Continuation, 1727, i. 30 sq.; Wilson’s Dissenting Churches of London, 1808, ii. 191 sq.; Neal’s Hist. of the Puritans, ed. Toulmin, 1822, iv. 451, 479; Foster’s Alumni Oxon. 1500–1714.]                        Evans, 3229: Rosenbach, A.S.W. Children’s books, 2

Author – personal Vincent, Thomas, 1634-1678.
Title An explicatory catechism: or, An explanation of the Assemblies Shortercatechism. Wherein all the answers in the Assemblies catechism are taken abroad in under-questions and answers, the truths explain’d, and proved by reason and Scripture; several cases of conscience resolv’d, some chief controversies in religion stated, with arguments against divers errors. Useful to be read in private families, after examination in the catechism it self, for the more clear and thorough understanding of what is therein learn’d. By Thomas Vincent, some times Minister of Maudli Milk-Street in London.
Publisher/year Boston in New-England : Printed for D. Henchman, over against the Brick-Meeting-House in Cornhill, John Phillips, at the Stationers-Arms, and T. Hancock, at the Bible and Three Crowns near the town-dock, 1729.
Physical descr. [2],viii,315,[3]p. ;  8⁰.
Uncontrolled note Signatures: A-V⁸ X⁴ (X3 verso, X4 blank)
Citation/references Evans, 3229
Rosenbach, A.S.W. Children’s books, 23
Copies – N.America American Antiquarian Society
Boston Public, Main
Connecticut Historical Society
Free Library of Philadelphia
General Theological Seminary of the Protestant Episcopal
Harvard University Andover-Harvard Theological Library
Henry E. Huntington Library and Art Gallery
John Carter Brown Library, Brown University
Library Company of Philadelphia
Massachusetts Historical Society
New York Public Library
Rosenbach Museum and Library
United States, Library of Congress
Yale University, Sterling Memorial



DSC_0007 2DSC_0008 2DSC_0006 3DSC_0005 3

(617) 678-4517
James Gray Booksellers
46 Hobbs Road
princeton, MA 01541
We Specialize in Books printed befor the year 1700, we also sell early manuscript material.

Characters of Distinction between true and pretending Prophets are laid down. 1665

Todays book is as much fun to read as Brown’s Pseudoxia Epidemica , Like Brown Spencer is battling against superstition, with reason and natural history as his weapon and defense. 

940G     John Spencer, Dean of Ely             1630-1693

A Discourse concerning Prodigies: Wherein The Vanity of Presages by them is reprehended, and their true and proper Ends asserted and vindicated.

[bound with]

A Discourse Concerning Vulgar Prophecies. Wherein The Vanity of receiving them as the certain Indications of any future Event is discovered; And some Characters of Distinction between true and pretending Prophets are laid down.           


London: Printed by J. Field for Will. Graves over against Great S. Maries Church in Cambridge, 1665; London: Printed by J. Field for Timothy Garthwait at the Kings head in S. Pauls Church-yard, 1665           SOLD



Octavo  6 ½ X 4 ½ . A8, a8, B-Z8, Aa-Cc8, Dd4; A-I8, K4.   Second edition of the first book, first edition of the second book. Bound in contemporary calf.

The remarkable nature of Spencer’s achievement is enhanced when it is remembered that oriental studies were then in their infancy and that he was compelled to derive nearly all his data from classical writers of Greece and Rome, from the Christian fathers, the works of Josephus, or from the Bible itself. Spencer professed that his object was ‘to clear Deity from arbitrary and fantastic humor, “A greatly extended editon of Spencer’s refutation of omens and apparitions and the first to include his new publication, a “Discourse Concerning Vulgar Prophecies.” The book examines a copious assemblage of superstitions and auguries, such as comets, eclipses, the turning of ponds to blood and the moving of mountains, tracing the history of the Old Testament and classical mythology and commending the study of Natural Philosophy. Spencer examines superstitious beliefs surrounding comets and eclipses, as well as the beliefs held by some on the turning of ponds to blood and the moving of mountains and many more interpretations of bizarre natural phenomena.                                                              

“I Shall descend now to a close and distinct discourse concerning the (forementioned) Prodigies Signal; and amongst them, first con∣cerning those which more immediately resolve into causes Natural.”

 Spencer disapproved of the interpreting natural phenomena as superstitious prognostication and rather tricot to come up with, what we would call, a  scientific explanation.                

                         ” in which the vanity of receiving them as the certain indications of any future event is discovered, and some characters of distinction between true and pretended prophets are laid down.”

This attempt to bring the public to reason and sobriety was not less timely than the the first book, published  in response to the “Annus Mirabilis,”  Some enthusiasts  brought to notice a number of pretended prodigies, as portending future changes in the state, Spencer conceiving it to be of dangerous consequence thus to unsettle the minds of the people,,

And it might Be usefully renewed in current instances and at  THIS much later periods

Spencer writes :”That Nature in its production of the several kinds of crea∣tures, should (as if they were all stampt with one common seal) give them forth in such equal and similar figures and proportions, is a more just object of wonder, then to see the natural Archeus sometimes to play the bungler, and to leave its work (in some parts thereof) rude and mishapen. That the Earth should generally be delivered of the many vapours and winds within its bowels, without the pangs and throws of an earthquake; and that all the host of Heaven should marchJoel 2. 7, 8.every one on his way, and not break their ranks, neither thrust one another, but walk every one on his path (to borrow the language of the Prophet)Excedit profectò omnia miracula, ul∣lum diem fu isse in quo non cuncta confla∣grarent. Plin. Hist. Nat. l. 2. c. 107. are prodigies beyond an Earthquake, New star, or monster sometime discovered to the world, and therefore more justly chosen to be the constant instances of the divine Wisdom and Power; and to see some strange fires breaking forth (sometimes) from the caverns of the earth, is so much beneath wonder, that Pliny tells us, it exceeds all wonder, that there should be any day wherein all the things in the world (so pregnant with fiery principles) do not break forth into one mighty flame, and lay the world in ashes.Now then what sober Reason can warrant us to conclude any necessary and natural occurrences the prophetick signs of Events”

“John Spencer, master of Corpus Christi College, Cambridge, and author of ‘De Legibus DSC_0118Hebraeorum,’ was a native of Bocton, near Bleane, Kent, where he was baptized on 31 October 1630. He was educated at the King’s School, Canterbury, became king’s scholar there, and was admitted to a scholarship of Archbishop Parker’s foundation in Corpus Christi College, Cambridge, on 25 March 1645. He graduated B.A. in 1648, M.A. in 1652, B.D. in 1659, and D.D. in 1665. After taking holy orders he became a university preacher, served the cures first of Saint Giles and then of Saint Benedict, Cambridge, and on 23 July 1667 was instituted to the rectory of Landbeach, Cambridgeshire, which he resigned in 1683 in favor of his nephew and curate, William Spencer. On 3 August 1667 he was unanimously elected master of Corpus Christi College, and he governed that society for twenty-six years. He contributed verses to the Cambridge university Collection on the death of Henrietta Maria, queen dowager, in 1669. He was appointed a prebendary to the first stall at Ely in February 1671/2, and served the office of vice-chancellor of the university in the academic year 1673, during which he delivered a speech addressed to the Duke of Monmouth on his installation as chancellor of the university. He was admitted on the presentation of the king, to the archdeaconry of Sudbury in the church of Norwich on 5 September 1677; and was instituted to the deanery of Ely on 9 September 1677. He died on 27 May 1693, and was buried in the college chapel, where a monument with a Latin inscription was erected to his memory. He married Hannah, daughter of Isaac Puller, and sister of Timothy Puller. She died leaving one daughter (Elizabeth) and one son (John).
“Spencer was an erudite theologian and Hebraist, and to him belongs the honor of being the first to trace the connection between the rites of the Hebrew religion and those practiced by kindred Semitic races. In 1669 he published a ‘Dissertatio de Urim & Thummin,’ in which he referred those mystic emblems to an Egyptian origin. […] In 1685 appeared Spencer’s chief publication, his ‘De Legibus Hebraeorum ritualibus et earum rationibus libri tres.’ In this work, which included the earlier treatise on Urim and Thummin, Spencer deserted the time honored paths traced by commentators, and ‘may justly be said to have laid the foundations of the science of comparative religion. In its special subject, in spite of certain aspects, it still remains by far the most important book on the religious antiquities of the Hebrews.’ (Robertson Smith, Religions of the Semites, 1894) .’” (DNB)

Wing S-4948; CH, CLC, CN, IU, PL, WF, Y; Wing S-4949; CH, CLC, IU, MIU, NU, TO, TU, WF, Y.


 CHAP. II. Concerning Prodigies, Signal, Natural.I Shall descend now to a close and distinct discourse concerning the (forementioned) Prodigies Signal; and amongst them, first con∣cerning those which more immediately resolve into causes Natural. Concerning all which, I offer this general Thesis to proof. Prodigies Natural are not intended, nor to be expounded the Prognosticks of judge∣ments, suddenly to ensue upon whole Nations or particular persons. It is (especially) ignorance of their causes and ends which hath prefer∣redIsa. 44. 15. some of these Natural Prodigies to so great a veneration and re∣gard in many mens minds. As Ethnicism of old made the gods it worshipt, so ignorance oft makes the Furies it dreads.This Thesis I shall endeavour to perswade,1. By some general Reasons and Arguments.2. By a particular Induction and Survey of such as seem most plau∣sibly pretended the silent Monitours of some approaching venge∣ance.First, By some general Reasons.SECT. I. Reasons to prove Prodigies Natural no Signs of a future judgement.The first Argument taken from their doubtfull and uncertain indication; That proved from the confessions of their ablest Expositours; From their different Expositions in all times. The Interpreters of them banisht the Iewish Common-wealth of old, upon this account, Philo. Thuanus. The Argument further urged from Tully. God’s Signs express; The use∣lesness of those which are not.2. From a consideration of the times wherein most attended to. The rea∣son why a regard is to be had to the times and seasons; When Laws or U∣sages first obtained, noted from K. James. The times noted especially for gross ignorance in matters of Religion and Philosophy. Some Obser∣vations upon the remaining Registers of such accidents yet extant: The times remarked also for the publick fears and distractions happening in them. Livy. Seneca.3. From the natural and necessary Causes of these things. More of Na∣ture observable in a Prodigy, then common Occurrences.4. From the Nature and temper of the Oeconomy we are now under.THe Argument which I shall first offer to reprehend the commonArg. 1. vanity of receiving them as a kinde of indications in bodies Po∣litick, is this: Their (pretended) indications are so hugely perplext, doubt∣full and uncertain, that it cannot be concluded what judgement they portend, or when to ensue, or whether private persons or whole Nations be alam’d by them.If God do write Fata hominum in these mystick characters, there is none on earth found able to reade the writing, and (with any certainty) to make known the interpretation thereof. Most of their Expositours (like those upon Aristotle) are rather Vates quàm Interpretes. Concerning that prodigious Comet which shone in our Hemisphere, Ann. 1618▪ one that pretended himself as much Coelo à Conciliis as other men, yet thus freely delivers himself, Deum immortalem! quantò ille plurs de sese fermè Opiniones quàm crines sparsit. To a like purpose Tycho Brahe (discoursing de Nova stella Cygni, Ann. 1600.)

A Historical look at Conservation


66703`124J.  Anon.

The game law: or, a collection of the laws and statutes made for the preservation of the game of this kingdom. Drawn into a short and easy method, for the information of all gentlemen, and Caution of others. The fourth edition. To which is added, An abstract of The Act, the 9th of Q. Anne, for making the Act for the better preservation of the Game, perpetual, and more effectual.


London : printed by J. N. for A. R. and sold by S. Butler, at Bernard’s-Inn-Gate     in Holborn, 1711.                      $2,300


Duodecimo, 5.75 X3.5 inches. Second edition A6,B- D12

The book is bound in contemporary full calf, previous owners name on top of title page, contents in very good condition, rear endpapers with some stains. This book is bound in the original binding with general wear and some stains, old repair to spine.

It is a very nice copy.


As argued by Munsche in his “The Gamekeeper and English Rural Society, 1660-1830”, the English gameskeeper was a policeman and “the closest thing to a professional law enforcement official to be found in rural England before the middle of the nineteenth century.” (Journal of British Studies, Vol. 20, No. 2, pp. 82-105) This compilation of the Game Law, the first of many subsequent editions and popular commentaries issued in the eighteenth century, enumerates in detail the property qualifications for not only the hunting of “beasts of chase, birds of flight, and fish” but also for the possession of both weapons – “Cross-bow, Hand gun, Hackbut, or Demihake” – and of dogs, snares, and other “engines for the taking of game”, in addition to spelling out the penalties for poaching and trespassing.


The rights of land and water owners are quite specifically written out  as well as the contents thereof Stealing of tame Peacocks is Felony; so of tame Herons, Pigeons, and young Hawks. in their Nests; so of Fishes in private Ponds” 

The third Part is “OF FISH”


“How strictly the  Game ( which may otherwise be called the SubJect-Matter of Hunting, Hawking, Shooting “and Fishing) is kept and preserved M. Foreign Countries, France especially our Travellers can witness. In many Places, to offend herein, is Capital. And. it seems to have been once so in England -before the Reign of King Henry III. For by the Charter of the Forest, made in the Ninth Tear of that King, it is Enacted, That none for the future lose Life or Member for killing the King’s Deer. And though such Crimes are not now Felony (generally speaking) yet are they Trespasses of an high Nature, and severely punished by Fine and Imprisonment, and in some Cases with Corporal  Inflictions.

Unwarrantable Destroying of Game, now called Poaching, (a Word of Disgrace among Sportsmen) is no New Crime, but taken Notice of and provided agamfi by the Statute of 13 R. 2 cap.13 


OF Fish

TO take any Fish in any several Water or River, without the Consent of the Owner of the said Water; Penalty upon Conviction by Confession of the Party, or Oath of one Witnefe, (within a Month) before a Justice of Peace, Recompence as the Justice shall appoint, not exceeding treble Damages, and pay to the Poor a Sum not exceeding 10s; to be levied by Distress and for want of Distress, the Offender to be committed to the House of Correction, not exceeding a Month, or give Bond with Sureties to the Party injur’d, not to offend again in like Manner. 22 & 2} Car. 2. tap. aj.


The Justice before whom such Offender shall be convicted (by Oath of One Witness, or Confession) may destroy the Engines wherewith he was taken or apprehended. Ibid. §. 8. In Trespass for taking and cutting his Nets and Oars, the Defendant justifies for that he was seized in Fee of a several Piscary, and found the Plaintiff with others trespassing. Judgment for the Plaintiff, for the Defendant cannot by such Colour cat the Nets and Oars, but he might have taken them and distrained them for Damage-Fesant. Cro. Car. 228. Reyntl and Champermon’s Case. But now they may he taken and destroy’d by a Justice’s Warrant. Vid. i*f. 72.

Of Hunting

Hunting has historically provided one of the few justifications for the use of weapons, and the qualification statues (monetary thresholds based on the value of a landholding or one’s social rank) laid out in the Game Law warrant attention. The English jurist Blackstone commented that “[F]ifty times the property [is required] to enable a man to kill a partridge, as to vote for a knight of the shire.” Indeed, at least one author has argued that Blackstone’s “reprobation of the forest and game laws as owing ‘their immediate original to slavery’ provided an impelling spirit for American opposition to gun control” while citing an American editor of Blackstone’s observation that the game laws “’are among the powerful instruments of state-enginery    so that the whole nation are completely disarmed, and left at the mercy of the government, under the pretext of preserving the breed of hares and partridges”. (Lund, Thomas. “British wildlife law before the American Revolution”. Michigan Law Review. Vol. 74, No. 1. pp. 49-74)

The particular examples of qualification statutes from this edition (out of 81 total statutes, incl. of Addenda) are listed below:

XII: no Layman not having Land of 40 s. per Annum, nor Clerk not having 10 l. per Annum revenue, shall keep or have any Grayhound, Hound, Dog, Ferret, Net, or Engine to destroy Hares, Coneys, or any other Gentlemens Game

XVI: No Person not having 40 l. per Annum in Lands, or 200 l. in Goods or some enclosed Ground for Deer or Conies worth 40 s. per Annum, shall use, Gun, Bow or Cross-Bow, to kill Deer or Conies, nor keep Buck-stall, Ferret, Dog, Net, or other Engine; And any Person having Lands worth 100 l. per Annum may seize such Gun, &c. and keep the same to his own use.

XIX: Persons not having Lands or some other Estate of Inheritance in their own or Wife’s Right of One hundred Pound per Annum, or for Life, or Lease of Ninety-nine Years  of One hundred and fifty Pounds per Annum        are declared to be persons not allowed to keep Guns, Bows, Grayhounds, &c.

XLIX: Every person Convicted as above said of keeping a Grayhound, Setting Dog, or Net to take Deer, Hare, Pheasant or Partridge, not having Inheritance of Ten Pounds per Annum, Lease for Life of Thirty Pounds per Annum, or worth Two hundred Pounds personal Estate, or Son of a Baron or Knight, or Heir apparent of an Esquire, shall suffer Imprisonment, ut supra, unless he pay Forty Shillings to the use above said.

LXIV: None shall shoot in, or keep in house any Cross-bow, Hand gun, Hackbut, or Demihake, unless he hath Lands of One hundred Pounds per Annum, under pain of Ten Pounds, except the Followers of Lords Spiritual or Temporal, Knights, Esquires, Gentleman, Inhabitants of Cities, Boroughs, or Market Towns, who may keep in their Houses Hand Guns of a Yard in length.


ESTC Citation No. T145438
Author – corporate LinkGreat Britain.
Uniform title LinkPublic General Acts. Selections: Game
Title LinkThe game law: or, a collection of the laws and statutes made for the preservation of the game of this kingdom. Drawn into a short and easy method, for the information of all gentlemen, and Caution of others. The fourth edition. To which is added, An abstract of The Act, the 9th of Q. Anne, for making the Act for the better preservation of the Game, perpetual, and more effectual.
Publisher/year LinkLondon : printed by J. N. for A. R. and sold by S. Butler, at Bernard’s-Inn-Gate in Holborn, 1711.
Physical descr. viii,69,[7]p. ;  12⁰.
Citation/references Kress2720
Hanson, 476
Surrogates Microfilm. Woodbridge, CT Research Publications, Inc., 1986. 1 reel ; 35mm. (The Eighteenth Century ; reel 4725, no. 04).
Microfilm. New Haven, CT Research Publications, Inc., 1981. 1 reel ; 35mm. (Goldsmiths’-Kress Library of Economic Literature ; reel 126, no. 4667.3-1 supplement).
Subject LinkGame laws — Great Britain.
Copies – Brit.Isles LinkBritish Library 
LinkCambridge University Library (includes Sir Geoffrey Keynes Collection, British & Foreign Bible Society, & Peterborough Cathedral) 
Copies – N.America LinkFree Library of Philadelphia 
LinkHarvard University Graduate School of Business, Baker Library 
LinkHarvard University Graduate School of Business, Baker Library 
LinkIndiana University, The Lilly Library 
Electronic location  Eighteenth Century Collections Online. Gale Group ; 


Seduced and Abandoned: Love-Letters from a Nun to a Cavalier.


146J.  GUILLERAGUES, Gabriel Joseph de LAVERGNE, vicomte de.

Five Love-Letters from a Nun to a Cavalier


Seven Portuguese letters; being a second part to the five love-letters, from a nun to a cavalier.




London: for R. Bentley – London: for H. Brome, 1686/1681.          $SOLD


THIRD EDITION & FIRST EDITION. 2 vols. bound in one, 5″ x 2-5/8 complete

The lower 1/3 of licensed leaf clipped. This copy is bound in fine contemporary full speckled calf, covers ruled in blind, lacking blank endleafs and front pastedown, newspaper article from 1928 attached to rear pastedown, hinges fine, head and foot of spine fine, binding in remarkable condition, internally clean and bright, overall in VERY GOOD condition.



Seduced and Abandoned!

Most likely not by Guilleragues.  In 1669 Guilleragues published the two works that appear to constitute his entire literary oeuvre: Valentins (1668), a collection of rhymed poems, and the Lettres portugaises, a purported translation into French of five letters written by a Portuguese nun, who in the early 19th century was identified as Mariana Alcoforado. The letters, which describe the nun’s feelings of betrayal after a French officer seduces and abandons her, remained widely popular from the 17th century onward. They were accepted as authentic until the 1920s, when F.C. Green claimed that Guilleragues was their probable author, although debate over their authorship continued into the 21st century.

Wing A891.   (No US COPY) & A893 Two Us copies. Huntington & UCLA only.

  Guilleragues, Gabriel Joseph de Lavergne, vicomte de, 1628-1685.  
  Lettres portugaises. Part 1. English  
  Title  Five love-letters from a nun to a cavalier. Done out of French into English, by Sir Roger L’Estrange.  
Publisher/year London : printed for R. Bentley, and are to be sold by Gilbert Cownly at the Popes-Head in the New Exchange, in the Strand, 1686.  
Physical descr. [8], 112 p. ;  12⁰.  
General note Anonymous. Now believed to be the work of Lavergne de Guilleragues, but long attributed to Mariana Alcoforado. The letters were supposedly written to Noël Bouton, marquis de Chamilly.  
  With an imprimatur on B1v: Licensed. Dec. 28. 1677.  
  Signatures: B-F¹².  
  Titlepage is B2.  
  Caption title on p. 1 (B5r) reads: Five Portugaise letters turn’d into English.  
Uncontrolled note Catalogued from original at the British Library.  
Citation/references Wing (CD-ROM, 1996), A891  
Person as subject Alcoforado, Mariana, 1640-1723 — Fiction — Early works to 1800.  
Chamilly, Noël Bouton, marquis de, 1636-1715.  
Copies – Brit.Isles British Library  
  Oxford University Bodleian Library (includes The Vicar’s Library, ST. Mary’s Church, Marlborough)  

Wing A891 & A893




































































ESTC System No. 006082376
ESTC Citation No. R16433
Author – personal <image004.gif>Guilleragues, Gabriel Joseph de Lavergne, vicomte de, 1628-1685.
Uniform title <image004.gif>Lettres portugaises. Part 2. English
Title <image004.gif>Seven Portuguese letters; being a second part to the five love-letters, from a nun to a cavalier. One of the most passionate pieces, that, possibly, ever has been extant.
Publisher/year <image004.gif>London : printed for H. Brome, at the Gun in St. Pauls Church-Yard, 1681.
Physical descr. [6], 78 p. ;  12⁰.
General note A translation of “Lettres portugaises, seconde partie,” seven letters by a “femme du monde” issued as a companion volume to the original “Lettres portugaises.”.
  Anonymous. Attributed to Lavergne de Guilleragues.
Uncontrolled note Identified as Wing A893A on UMI microfilm “Early English books, 1641-1700” reel 372.
Citation/references Wing (2nd ed., 1994), A893
Surrogates Microfilm. Ann Arbor, Mich. University Microfilms, 1971, 1983. 1 microfilm reel ; 35 mm. (Early English books, 1641-1700; 372:11, 1453:06).
Loc. of filmed copy O.
Subject <image004.gif>French literature — Translations into English — Early works to 1800.
Added name <image004.gif>Alcoforado, Mariana, 1640-1723, attributed name.
Copies – Brit.Isles <image004.gif>British Library
  <image004.gif>Oxford University Bodleian Library (includes The Vicar’s Library, ST. Mary’s Church, Marlborough)
Copies – N.America <image004.gif>Henry E. Huntington Library and Art Gallery
  <image004.gif>University of California, Los Angeles, William Andrews Clark Memorial Library


Representation of the life of the Blessed P.F. Iuan de la Cruz first Carmelite.

The emblem of the Carmelites 2R4v.

DSC_0045 2
The motto of the Carmelite Order is: “Zelo zelatus sum pro Domino Deo exercituum.” This powerful expression is a direct quote of the words of Elijah from the First Book of Kings, 19:10: “With zeal have I been zealous for the Lord God of Hosts.”

Gaspar de la Anunciación, (O.C.D.);

Representacion de la vida del bienauenturado P.F. Iuan de la Cruz primer Carmelita Descalço por el R.P.F. Gaspar de la Annunciacion [sic] religioso de la mesma orden. 

En Bruxas : por Pedro van Pée en el Nombre de Jesus, 1678.     $2,000

Leaf B2r image2

Octavo.  7 X 4 1/2 inches A-Z⁴, 2A-2R⁴.  First and only edition. Lacking title page supplied in an old photocopy. This copy is bound in full original molted calf , the front board is cleanly detached.

This book has all of the 78 full page engravings some signed by Bouttats, Gaspar, 1640-1695, DSC_0041 2

This Illustrated Life of John of the Cross is quite rare, I have located only One copy in at Spain  BIBLIOTECA NACIONAL DE ESPANA [the copy at BNE has an index which was never bound in our copy]

The Flemish engraver incorporates in his True effigy fundamental elements of Sanjuanista iconography – Holy Spirit, skull, crucified that repeats in his engraving from Saint John writer receiving divine inspiration , where the Carmelite saint appears in front of a desk with the cross and skull and in the upper part the Holy Spirit,DSC_0005


Gaspar Bouttats the Elder or Gaspard Bouttats the Elder  (Antwerp, c. 1640 – Antwerp, 1695–96) was a Flemish printmaker and engraver of the Baroque period. He was the son of the engraver Frederick Bouttats the Elder and Marie de Weert. His uncle Philibert Bouttats as well as his younger brother Frederik Bouttats the Younger built reputations as engravers. He was trained by his father. He was registered in 1668-69 with the Antwerp Guild of Saint Luke as a “wijnmeester’’ (wine master) which was a title reserved for the children of the members of the Guild and thus indicates that his father was also a member of the Guild at that time. He was dean of the Guild in 1690-1691. He engraved chiefly for the booksellers, and also made some plates after different masters. They are principally etched, and some finished with the burin.   He often worked after designs by the marine and topographical artist Jan Peeters I. This graphic series on Saint John of the Cross, is a chronological references the birth, childhood, youth and maturity of the Carmelite until his death, going through a detailed list of hagiographic facts, in which the The presence of Saint Teresa of Jesus and the founding of the Order of the Carmelites become very visible, the cycle is  a series of 78 illustrations , with moral additions, under the care of a religious of the Carmelite Order: Gaspar de la Anunciación.DSC_0031

As can be seen, it is not just a mere imitation of the image, but also of the two inscriptions. The one written in latin, «Monstrum horrendum ingens spumantibus irruit undis; | Sed Crucis in sign, quam bene victor abit, is at the foot of the engraving, while the prose composed (“Conculcabis Leonem et Draconem, Psalm 90”)

13 Super aspidem et basiliscum ambulabis et conculcabis leonem et draconem 13 Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon.

is the introductory epigraph for the moral gloss made by Gaspar of the Annunciation.


John became a priest in 1567 and considered joining the Carthusian Order where monks lived cloistered in individual cells. He was attracted by the simple and quiet life. However, he encountered Theresa of Avila, a charismatic Carmelite nun. Theresa asked John to follow her.

John was attracted by the strict routine followed by Theresa, a routine she hoped to reintroduce to her order, as well as her devotion to prayer and simplicity. Her followers went barefoot, and were therefore known as the discalced Carmelites.

On Nov. 28, 1568, Theresa founded a new monastery. The same day, John changed his name again to John of the Cross. Within a couple years, John and his fellow friars, relocated to a larger site for their monastery. He remained at this location until 1572.

In 1572, John traveled to Avila at the invitation of Theresa to become her confessor and spiritual guide. He remained in Avila until 1577. While there, he had a vision of Christ and made a drawing that remains to this day called, “Christ from Above.” The little drawing shows Christ on the cross, looking down on him from above. The image has been preserved for centuries.

DSC_0040Around 1575, a rift within the Carmelite order began to grow and create controversy between various monastic houses. There was disagreement between the Discalced Carmelites and the ordinary Carmelites, over reform.

The Discalced Carmelites sought to restore the original, strict routine and regimen that the order had when it was founded. In 1432, the strict rules of the order were “mitigated” relieving the Carmelites of some of their most strict rules. Some Carmelites, such as Theresa of Avila, felt this liberalization of their rule had interfered with their order and practice. Theresa, along with John, sought to restore the original rule.

The Carmelites had been undergoing reform since 1566, under the direction of two Canonical Visitors from the Dominican Order, sent by the Vatican. The intervention of the Holy See as well as the political machinations of King Phillip II and his court, led to dramatic, even violent disagreement between the Carmelites.

In late 1577, John was ordered to leave the monastery in Avila and to return to his original house. However, John’s work to reform the order had already been approved by the Papal Nuncio, who was a higher authority. Based on that, John chose to ignore the lower order and stay.

On December 2, 1577, a group of Carmelites broke into John’s residence and kidnapped him. He was taken by force to the order’s main house in Toledo. He was brought before a court and placed on trial for disobedience. He was punished by imprisonment.

A cell was made for him in the monastery that was so small he could barely lie on the floor. He was fed only bread and water, and occasional scraps of salt fish. Each week he DSC_0006DSC_0039was taken into public and lashed, then returned to his cell. His only luxuries were a prayer book and an oil lamp to read it by. To pass the time he wrote poems on paper that was smuggled to him by the friar charged with guarding his cell.

John became known as a remarkable and influential poet, especially following his death. He has been cited as an influence to many poets, mystics, and artists, even Salvador Dali.

After nine months, John managed to pry his cell door from its hinges and escape. (and climb out a window)

He joined Teresa’s nuns in Toledo, and spent six weeks in the hospital to recover. In 1579, he was sent to the town of Baeza to be rector of a new college and to support the Discalced Carmelites in Andalusia.

In 1580, Pope Gregory formally authorized the split between the Discalced Carmelites and the rest of the order. This ended the rift within the order. At that time, there were about 500 members in the order living in 22 houses.

During the last few years of his life, John traveled and established new houses across Spain.

In 1591, John became ill with a skin condition that resulted in an infection. He died on December 14, 1591, John of the Cross died.DSC_0037



Only one copy located  Spain  BIBLIOTECA NACIONAL DE ESPANA


963G Thomaso Porcacchi approximately 1530-1585?, A CURIOUS FORGERY

Historia dell’origine et successione dell’Illustrissima famiglia Malaspina descritta da Thomaso Porcacchi da Castiglione Aretino et mandata in luce da Aurora Bianca d’Este sua consorte.dsc_0120

Presso Girolamo Discepolo & fratelli, Verona, 1585                                       $2,600

Quarto 8 X 5 3/4 ‡4 ‡‡2 A3,(no Lacuna) B-Z4, AA-FF4 GG2, a-b4,c3 final Leaf c4 is blank and lacking.       First and only edition Bonding in full modern parchment with gold title on the spine

The image of the titler page above is from the book I have. Now here is the title of the Getty copy .



So, paper,type,ink: The paper looks ok, but the chain lines are vertical? and the next 3 leaves of signature ≠ have horizontal chain lines.


In the rest of the book the chain lines are ALL Horizontal


So The title page is quite suspect. The type is only slightly different. But the Printers Mark

is curiously similar yet different!

my copy
The Getty copy

So obviously  the mark in my book, I will call it “SORTE TANDEM”  is much cruder than that of the Getty copy which we will call “FORTUNA” I guess that whoever made the woodcut of “Sorte Tandem”, was looking at the frame of the image and did a pretty decent copy of it , although the image is certainly from a wood cut and there for couldn’t attain the fineness of the “Fortuna”  and perhaps that is why the center image is changed? So why would some one go to this effort to make this semi reproduction of the title  of a book such as this?  That I can’t say , But I can say if I couldn’t see other copies I would have not been so discerning.


This is a very clean copy, curoiusly, Leaves ‡3 and ‡‡1 and two and a1-4 are shorter and narrower that all the other leaves.  Yet the water mark and chain lines match?


The Malaspina were a noble Italian family of langobard origin descended from Boniface I, Margrave of Tuscany through the Obertenghi line, which ruled Lunigiana from the 13th to the 14th century through many feuds and, since the 14th century, the marquisate of Massa and lordship of Carrara, then Duchy of Massa and Carrara, and latterly Principality of Massa and Marquisate of Carrara.Born in a poor family of Val di Chiana , Tommaso Porcacchi was able to study thanks to the patronage of Duke Cosimo I. He settled in Florence where he met humanist Lodovico Domenichi, who allowed him to publish his first works, a Virgil’s Life, and the translation of the Fourth Book of the Aeneid . Thanks to Domenichi’s recommendation, Porcacchi contacted the great publisher of works in the vulgar language Gabriele Giolito de Ferrari , so that in 1559 Porcacchi moved to Venice , a city where he married (married the Bianca d’Este poet) and stayed up to death.In the lagoon town of Porcacchi he wrote of numerous subjects: geographical, historical, archaeological; Published translations from Greek and Latin (eg Quinto Curzio Rufo ), and a collection of Greek historians , who largely translated himself. As a text editor in vernacular Porcacchi had the intention to do useful activities in Counter-Reformation . His work was very extensive: he also cared for the labyrinths of Boccaccio’s love labyrinth , the Florentine Stories of Guicciardini , the Arcadia of Sannazaro , the Rime and the Asolani of Bembo , the omnipotent work of Delminio and many others. Of 1584 is the publication of the new Vocabulary , published together with Fabrica by Francesco Alunno.He wrote erudite works, the most important of which being a treatise on the islands and a work of ethnology on funerals and genealogies . Carpané, Annali delle Tipografie Veronese del ‘500, 294.

Hugh Latimer The First& …. Sermon preached before King Edward, March 8, 1549

“Of all the English Reformers, Bishop Hugh Latimer was the most popular in his time and probably has the greatest place in the affections of posterity.   Although a passionate preacher and a zealot for reform, in a day when religious executions were all too common, he completed his three-score years and ten, before sealing his testimony with his blood”

Edward VI listening to a sermon by Hugh Latimer at St. Paul’s Cross, London on January 29, 1548.

(Harold S. Darby, Hugh Latimer (London: Epworth Press, 1953), p. 7.)

Latimer preaching to Edward VII From John Foxe’s Acts and Monuments, artist unknown.

850G Hugh Latimer 1485-1555


The fyrste Sermon of Mayster Hughe Latimer, whiche he preached before the kynges Maiest. wythin his graces palayce at Westminster M. D. XLIX. the viii. of Marche. (,’,) Cu gratia et Privilegio ad imprimendum solum.

[bound with]

The seconde Sermon of Maister Hughe Latimer, whych he preached before the Kynges maiestie, iv in his graces Palayce at Westminister y. xv. day of Marche. M. ccccc.xlix. Cum gratia et Privilegio ad Imprimendum solum.

[London: by Jhon Day, dwellynge at Aldergate, and Wylliam Seres, dwellyng in Peter Colledge, 1549]                                                                  $14,200



DSC_0076Octavo 137 x 88 mm A-D8, A-Y8, Aa-Ee8 (Lacking Ee7 and 8, undoubtedly blank.) First editions, each of the two works is one of three or four undated variants, attributed to the year 1549. This copy is bound in nineteenth century calfskin, the hinges starting to crack but holding strong.

DSC_0078 The Encyclopedia Britannica calls Hugh Latimer’s sermons, “classics of their kind. Vivid, racy, terse in expression; profound in religious feeling, sagacious in their advice on human conduct. To the historical student they are of great value as a mirror of the social and political life of the period.”

“All things which are written, are written for our erudition and knowledge. All things that are written in God’s book, in the Bible book, in the book of the Holy Scripture, are written to be our doctrine.” (from Hugh Latimer’s Sermon of the Plow)

“This was the first of Latimer’s famous Lenten sermons on the duty of restoring stolen goods which resulted in the receipt of considerable sums of ‘conscience money.’” (Phorzimer Catalogue)“The seven sermons which he preached before the king in the following Lent are a curious combination of moral fervor and political partisanship, eloquently denouncing a host of current abuses, and paying the warmest tribute to the government of Somerset.” (DNB)


STC 15270.7; STC 15274.7; Pforzheimer #581 and 582; McKerrow & Ferguson 64.




Article reprinted from Cross†Way Issues Winter 1994, Spring 1995, Spring 1996, Summer 1996 & Autumn 1996 (Nos. 55, 56 60, 61 & 62)

(C)opyright Church Society; material may be used for non-profit purposes provided that the source is acknowledged and the text is not altered.



“With the accession of Edward VI at the beginning of 1547, the danger to Latimer’s life receded and he was released from the Tower of London under a general pardon. He returned to preaching and as Darby says in his book, Hugh Latimer (1953):-

Latimer’s fame is most secure as a preacher. It was in that way that he served best in the days of Henry VIII: it was almost the only way that he served during the short reign of his son. The six years gave him his fullness of opportunity to follow his natural bent.

It was during these years that the First Prayer Book of 1549 and the Second, more Protestant, Prayer Book of 1552 were drawn up with the Forty Two Articles and the First Book of Homilies. With such a programme of reform, it was clear that Latimer would be the natural choice to return to

the See of Worcester. He was invited to do so but he declined the appointment on the ground of age and infirmity. This was accepted, and as preaching was his high calling, he preached extensively before the young king. Most of our knowledge of his sermons dates from this period of his ministry. He became a champion, not only of the spoken word, but of the Word preached directly to the present congregation. It was a word relevant to the condition of the nation as a whole.

His earlier convocation sermon which had attacked the lethargy and worldliness of the clergy had won Latimer the respect of the nation. His refusal of high office and the wealth which went with it gained their hearts. It would be true to say that no other English preacher has ever been held in such high esteem, including the Wesleys and George Whitefield, as well as Charles Spurgeon. It would also be true to say that no other preacher has ever accomplished as much good in the life of the nation. The records of the State Paper Office and British Museum bear out this testimony. But Latimer was now ageing and after Lent 1550, he resigned as the King’s preacher and he returned to his home country, his beloved Midland Counties, continuing to preach from Lincolnshire to Warwickshire.”

Latimer preaching to Edward VII From John Foxe’s Acts and Monuments, artist unknown.

Hugh Latimer preaching to King Edward VI of England, a woodcut in John Foxe’s Acts and Monuments, better known as Foxe’s English Martyrs. By the time this book was published in 1563, Edward VI was revered as a pious patron of the English Reformation, a new Josiah who loved nothing better than to hear sermons, during which he often took notes. He is depicted here listening from a gallery to a sermon by Bishop Hugh Latimer, who, along with Thomas Cranmer and Nicholas Ridley, was a key figure in the development of Protestantism in Edward’s reign and, like them, a martyr under Edward’s Catholic successor Queen Mary I. Historian Diarmaid MacCulloch stresses the accuracy of this image of Edward, though fellow historian Jennifer Loach cautions against too ready an acceptance of the portrayal of Edward by Reformation propagandists such as Foxe, who called Edward a “godly imp”. The pulpit in the Privy Garden at the Palace of Whitehall had been built by Henry VIII in an enclosure which continued to be used for animal-baiting and wrestling. The king’s pulpit became the most fashionable preaching place in London, provoking Latimer to complain: “Surely it is an ill misorder that folk shall be walking up and down in the sermon-time, as I have seen in the place this Lent: and there shall be such huzzing and buzzing in the preacher’s ear that it maketh him oftentimes to forget his matter”. (References: Diarmaid MacCulloch, The Boy King: Edward VI and the Protestant Reformation, Berkeley: University of California Press, 2002, pp. 21–25, 107; Jennifer Loach, Edward VI, New Haven (CT): Yale University Press, 1999, pp. 180–81.) & Chris Skidmore, Edward VI: The Lost King of England, London: Weidenfeld & Nicolson, 2007, ISBN 9780297846499.

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