343Ja. Gilbert Burnet. 16143-1714 & 343Jb. William Congreve 1670-1729

Two pamphlets on Queen Mary II.

Mary II (30 April 1662 – 28 December 1694) was Queen of England, Scotland, and Ireland, co-reigning with her husband, King William III & II, from 1689 until her death. Popular histories usually refer to their joint reign as that of William and Mary.

Although their father James, Duke of York, was Roman Catholic, Mary and her sister Anne were raised as Anglicans at the wishes of their uncle, King Charles II. He lacked legitimate children, making Mary second in the line of succession as James’s eldest child. She married her Protestant first cousin, William of Orange, in 1677. Charles died in 1685 and James took the throne, making Mary heir presumptive. James’s attempts at rule by decree and the birth of his son, James Francis Edward Stuart, led to his deposition in the Glorious Revolution and the adoption of the English Bill of Rights.

William and Mary became king and queen regnant. She wielded less power than him when he was in England, ceding most of her authority to him, though he heavily relied on her. She did, however, act alone when William was engaged in military campaigns abroad, proving herself to be a powerful, firm, and effective ruler. Her death left William as sole ruler until his own death in 1702, when he was succeeded by Mary’s sister Anne.

An essay on the memory of the late Queen by Gilbert, Bishop of Sarum.

343JDublin : Reprinted by Jos. Ray for Will. Norman, El. Dobson, and Pat. Campbel .., 1695.                          $1,100

Quarto 7 ½ x 6 inches. Π2, B-K2. Disbound pamphlet.

Wing (2nd ed.), B5785:: ESTC R37518

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Yale University, Beinecke Rare Book

Along with this I am offering a Poem by an Irish Author on a Queen Mary II.

343Jb.  William Congreve.

 The Mourning Muse of Alexis. A Pastoral. Lamenting the Death of our late Gracious Queen Mary.

London: for Jacob Tonson, 1695.                    on hold

344J trapp 1

Folio 12 x 7 ½ inches. A-C2 Disbound  Wing C-5860

During the 1690’s there wasn’t much output from the Irish press concerning foreign affairs, the exception to this is the two  pamphlets on the Death of Mary II from small pox.  Both lament the  passing of a Queen loved by the Irish.

Congreve was educated at Kilkenny College, where he met Jonathan Swift, and at Trinity College in Dublin. He moved to London to study law at the Middle Temple, but preferred literature, drama, and the fashionable life. Congreve used the pseudonym Cleophil, under which he published Incognita: or, Love and Duty reconcil’d in 1692. This early work, written when he was about 17 years of age, gained him recognition among men of letters and an entrance into the literary world. He became a disciple of John Dryden whom he met through gatherings of literary circles held at Will’s Coffeehouse in the Covent Garden district of London. Dryden supported him throughout his life, often composing complimentary introductions for his publications.





342J William Hamilton

The life and character of James Bonnel Esq; late Accomptant General of Ireland. To which is added the sermon preach’d at his funeral: by Edward Lord Bishop of Killmore and Ardagh. The life by William Hamilton, A. M. Archdeacon of Armagh. Psal. 37. 37. Mark the Perfect Man, behold the Upright; for the End of that Man is Peace.

342J 1

Dublin: Printed by and for Jo. Ray, and are to be sold A. and J. Churchill, at the Black Swan in Pater-noster-row, 1703.                               ON HOLD

Octavo 6 ¾ x 4 ½.  Fold out portrait,1 , π1,a -c4 +1, B-S8(new title page)T-U8,X5, Lacking final blank X6. X5 is errata and present.  In this edition the first line of the imprint reads “to be”. It is bound in contemporary calf binding with the front board detached Ownership signature of Anne Orme (1698 Birth ?)

Very little is known of William Hamilton one of the more than 15 children of Rev. James 342pJHamilton and his wife, Catherine (Leslie) Hamilton. It is believed he died in 1729, without descendants, possibly a soldier fighting on the Continent during one of the many local wars in what is now Germany He was buried in St. John’s Church, Dublin, and his funeral sermon was preached by the Bishop of Killaloe (Edward Wetehall), who uses these remarkable words in his preface to the sermon: ‘I am truly of opinion that in the best age of the church, had he lived therein, he would have passed for a Saint.’  His life was written by the Archdeacon of Armagh (William Hamilton), who fully bears out this encomium. Archdeacon Hamilton has wisely fortified himself by attaching to his ‘Life’ letters from several bishops who fully endorse all that he has written, and there does not appear to be a hint from any other source which would lead us to doubt the truthfulness of the account. Bonnell’s piety was of the strictly church of England type, though he was tolerant of those who differed from him. During; the greater part of his life he attended church twice every day, and made a point of communicating every Lord’s day. He was a careful observer of all the festivals and fasts of the church, and made it a rule to repeat on his knees every Friday the fifty-first Psalm. He took a deep interest both in the ‘religious societies’ and the ‘societies for the reformation of manners,’ which form so interesting a feature in the church history of his day. Of the former, which flourished greatly at Dublin, we are told that ‘he pleaded their IMG_2696cause, wrote in their defence, and was one of their most diligent and prudent directors;’ of the latter ‘he was a zealous promoter, was always present at their meetings, and contributed liberally to their expenses.’ He gave one-eighth of his income to the poor, and his probity was so highly esteemed that the fortunes of many orphans were committed to his care. Bonnell was a man of great and varied accomplishments. ‘He understood French perfectly, and had made great progress in Hebrew, while in philosophy and oratory he exceeded most of his contemporaries in the university, and he applied himself with success to mathematics and music.’ Divinity was, however, of course his favourite study. He was a great reader of the early fathers, and translated some parts of Synesius into English. He also reformed and improved for his own use a harmony of the Gospels. His favourite writers were Richard Hooker and Thomas à Kempis. Many of his ‘Meditations’ (a vast number of which, on a great variety of subjects, are still extant) remind one slightly of the latter author.    Dictionary of National Biography, 1885-1900, Volume 05  by John Henry Overton

[Hamilton’s Exemplary Life and Character of James Bonnell, &c.; Christian Biography, published by Religious Tract Society.]

ESTC N19165

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University of California, Los Angeles, William Andrews Clark Memorial Library.




342JJ copy 2



344J.  Joseph Trapp 1679-1747

A sermon preach’d at Christ-Church, Dublin, before their excellencies the Lords Justices of Ireland; on Tuesday May the 29th. Dublin

Dublin: Printed by A.R. [i.e., Aaron Rhames] for J. Hyde,  1711.

243JQuarto 7 ½ X 6 inches. A2, B-D4.  Disbound.

In January 1711 Sir Constantine Phipps, the Lord Chancellor of Ireland. Whose term of office was marked by bitter political faction-fighting and he faced repeated calls for his removal. Trapp was taken on as as his chaplain, and Trapp wrote partisan political pieces, incurring scorn from Swift. He married in 1712 a daughter of Alderman White of St. Mary’s, Oxford, and resigned as a Fellow of Wadham. That year he was chaplain to Henry St John, 1st Viscount Bolingbroke, a place Swift claimed he had arranged. On 1 April 1713 Swift would not dine with Bolingbroke because he was expected to ‘look over a dull poem’ of Trapp’s; afterwards he did correct the poem, printed anonymously at Dublin, as Peace, a Poem. It was set to music by William Croft.

After reading this sermon it is obvious that Trapp missed his calling as a Puritan Hell and Dmanation Presacher. “ Can we be called  the City of Righteousness, when all sorts of Debauchery and Profaneness have, like the Deluge, overspread these Nation? When there are so many, whoeven Glory in their Shame, make a Science of Leudeness, and are not only Workers, but Professors of Iniquity?”  Fun reading indeed.

ESTC T172845

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349J.   Church of England. Province of Canterbury. Convocation. For the Church of Ireland. Convocation.

A representation of the present state of religion, with regard to the late excessive growth of infidelity, heresy, & profaneness: unanimously agreed upon by a joint committee of both Houses of Convocation, of the province of Canterbury, and Afterwards rejected by the Upper House, but Passed in the Lower House. Members of the Committee. The Bps. of Peterborough Landaff Bangor St. Asaph St. Davids. Dr. Atterbury, Prol. Dr. Stanhope Dr. Godolphin Dr. Willis Dr. Gastrell Dr. Ashton Dr. Smalridge Dr. Altham Dr. Sydell Archd. Brideock.

 [Dublin] : London printed : And, re-printed and sold by Edward Waters, Dublin,1711 On Hold


Quarto. 7 ¼ x 5 ¾ inches. A3,B-D2 (lacking E1&2) [2]17+[1]p  Disbound.

As with many 17th century tracts the title pretty much says it all. But to put it in perspective.

The convocation of the English Church in 1711 decided that by the opportunity by Royal License and permission to frame their canons and declarations  which could eventual become law. It  was true that the Irish Church was Weak not altogether by its own fault, If the Church of England was strong.  The English Church had had the opportunity of expressing, whatever value it might have, its concurrence with that measure.  The Irish Church appealed to them for the same permission. There was in Ireland as in England a Convocation, which had been in abeyance for many years as that of England had been for about the same period.   Called by Royal writ—it dated as far back as Parliamentary Government in Ireland; that from 1625 to 1711 it was repeatedly so summoned; that at its last period of meeting, in 1711, it passed five canons, which, having received the assent of Her Majesty Queen Anne, became part and continued part of the ecclesiastical law of Ireland.

ESTC T145807

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807 2



A collection of Poems and Letters by Christian mystic and prolific writer, Jeanne-Marie Guyon published in Dublin.

348J    François de Salignac de la Mothe-Fénelon 1651-1715  & Josiah Martin 1683-1747 & Jeanne Marie Bouvier de La Motte Guyon 1648-1717

A dissertation on pure love, by the Arch-Bishop of Cambray. With an account of the life and writings of the Lady, for whose sake The Archbishop was banish’d from Court: And the grievous Persecution she suffer’d in France for her Religion.  Also Two Letters in French and English, written by one of the Lady’s Maids, during her Confinement in the Castle of Vincennes, where she was Prisoner Eight Years. One of the Letters was writ with a Bit of Stick instead of a Pen, and Soot instead of Ink, to her Brother; the other to a Clergyman. Together with an apologetic preface. Containing divers letters of the Archbishop of Cambray, to the Duke of Burgundy, the present French King’s Father, and other Persons of Distinction. And divers letters of the lady to Persons of Quality, relating to her Religious Principles

Dublin : printed by Isaac Jackson, in Meath-Street, [1739].    $on hold


Octavo  7 3/4  x 5  inches       First and only English edition. Bound in Original sheep, with a quite primitive repair to the front board.

Fenélon’s text appears to consist largely of extracts from ’Les oeuvres spirituelles’. The preface, account of Jeanne Marie Guyon etc. is compiled by Josiah Martin. The text of the letters, and poems, is in French and English. This is an Astonishing collection of letters and poems.

“MARTIN, JOSIAH (1683–1747), quaker, was born near London in 1683. He became a good classical scholar, and is spoken of by Gough, the translator of Madame Guyon’s Life, 1772, as a man whose memory is esteemed for ‘learning, humility, and fervent piety.’ He died unmarried, 18 Dec. 1747, in the parish of St. Andrew’s, Holborn, and was buried in the Friends’ burial-ground, Bunhill Fields. He left the proceeds of his library of four thousand volumes to be divided among nephews and nieces. Joseph Besse [q. v.] was his executor.

Martin’s name is best known in connection with ‘A Letter from one of the People called Quakers to Francis de Voltaire, occasioned by his Remarks on that People in his Letters concerning the English Nation,’ London, 1741. It was twice reprinted, London and Dublin, and translated into French. It is a temperate and scholarly treatise, and was in much favour at the time.

Of his other works the chief are: 1. ‘A Vindication of Women’s Preaching, as well from Holy Scripture and Antient Writings as from the Paraphrase and Notes of the Judicious John Locke, wherein the Observations of B[enjamin] C[oole] on the said Paraphrase . . . and the Arguments in his Book entitled “Reflections,” &c, are fullv considered,’ London, 1717. 2. ‘The Great Case of Tithes truly stated … by Anthony Pearson [q. v.] . . . to which is added a Defence of some other Principles held by the People call’d Quakers . . .,’ London, 1730. 3. ‘A Letter concerning the Origin, Reason, and Foundation of the Law of Tithes in England,’ 1732. He also edited, with an ‘Apologetic Preface,’ comprising more than half the book, and containing many additional letters from Fénelon and Madame Guyon, ‘The Archbishop of Cambray’s Dissertation on Pure Love, with an Account of the Life and Writings of the Lady for whose sake he was banish’d from Court,’ London, 1735.

[Joseph Smith’s Catalogue of Friends’ Books; works quoted above; Life of Madame Guyon, Bristol, 1772, pt. i. errata; registers at Devonshire House; will P.C.C. 58 Strahan, at Somerset House.]

C. F. S.


Fénelon was nominated in February, 1696, Fénelon was consecrated in August of the same year by Bossuet in the chapel of Saint-Cyr. The future of the young prelate looked brilliant, when he fell into deep disgrace.

The cause of Fénelon’s trouble was his connection with Madame Guyon, whom he had met in the society of his friends, the Beauvilliers and the Chevreuses. She was a native of Orléans, which she left when about twenty-eight years old, a widowed mother of three children, to carry on a sort of apostolate of mysticism, under the direction of Père Lacombe, a Barnabite. After many journeys to Geneva, and through Provence and Italy, she set forth her ideas in two works, “Le moyen court et facile de faire oraison” and “Les torrents spirituels”. In exaggerated language characteristic of her visionary mind, she presented a system too evidently founded on the Quietism of Molinos, that had just been condemned by Innocent XI in 1687. There were, however, great divergencies between the two systems. Whereas Molinos made man’s earthly perfection consist in a state of uninterrupted contemplation and love, which would dispense the soul from all active virtue and reduce it to absolute inaction, Madame Guyon rejected with horror the dangerous conclusions of Molinos as to the cessation of the necessity of offering positive resistance to temptation. Indeed, in all her relations with Père Lacombe, as well as with DSCN0015Fénelon, her virtuous life was never called in doubt. Soon after her arrival in Paris she became acquainted with many pious persons of the court and in the city, among them Madame de Maintenon and the Ducs de Beauvilliers and Chevreuse, who introduced her to Fénelon. In turn, he was attracted by her piety, her lofty spirituality, the charm of her personality, and of her books. It was not long, however, before the Bishop of Chartres, in whose diocese Saint-Cyr was, began to unsettle the mind of Madame de Maintenon by questioning the orthodoxy of Madame Guyon’s theories. The latter, thereupon, begged to have her works submitted to an ecclesiastical commission composed of Bossuet, de Noailles, who was then Bishop of Châlons, later Archbishop of Paris, and M. Tronson; superior of-Saint-Sulpice. After an examination which lasted six months, the commission delivered its verdict in thirty-four articles known as the “Articles d’ Issy”, from the place near Paris where the commission sat. These articles, which were signed by Fénelon and the Bishop of Chartres, also by the members of the commission, condemned very briefly Madame Guyon’s ideas, and gave a short exposition of the Catholic teaching on prayer. Madame Guyon submitted to the condemnation, but her teaching spread in England, and Protestants, who have had her books reprinted have always expressed sympathy with her views. Cowper translated some of her hymns into English verse; and her autobiography was translated into English by Thomas Digby (London, 1805) and Thomas Upam (New York, 1848). Her books have been long forgotten in France.

Jeanne Marie Guyon

b. 1648, Montargis, France; d. 1717, Blois, France

A Christian mystic and prolific writer, Jeanne-Marie Guyon advocated a form of spirituality that led to conflict with authorities and incarceration. She was raised in a convent, then married off to a wealthy older man at the age of sixteen. When her husband died in 1676, she embarked on an evangelical mission to convert Protestants to her brand of spirituality, a mild form of quietism, which propounded the notion that through complete passivity (quiet) of the soul, one could become an agent of the divine. Guyon traveled to Geneva, Turin, and Grenoble with her mentor, Friar François Lacombe, at the same time producing several manuscripts: Les torrents spirituels (Spiritual Torrents); an 8,000-page commentary on the Bible; and her most important work, the Moyen court et très facile de faire oraison (The Short and Very Easy Method of Prayer, 1685). Her activities aroused suspicion; she was arrested in 1688 and committed to the convent of the Visitation in Paris, where she began writing an autobiography. Released within a few months, she continued proselytizing, meanwhile attracting several male disciples. In 1695, the Catholic church declared quietism heretical, and Guyon was locked up in the Bastille until 1703. Upon her release, she retired to her son’s estate in Blois. Her writings were published in forty-five volumes from 1712 to 1720.

Her writings began to be published in Holland in 1704, and brought her new admirers. Englishmen and Germans–among them Wettstein and Lord Forbes–visited her at Blois. Through them Madame Guyon’s doctrines became known among Protestants and in that soil took vigorous root. But she did not live to see this unlooked-for diffusion of her DSCN0010writings. She passed away at Blois, at the age of sixty-eight, protesting in her will that she died submissive to the Catholic Church, from which she had never had any intention of separating herself. Her doctrines, like her life, have nevertheless given rise to the widest divergences of opinion. Her published works (the “Moyen court” and the “Règles des assocées à l’Enfance de Jésus”) having been placed on the Index in 1688, and Fénelon’s “Maximes des saints” branded with the condemnation of both the pope and the bishops of France, the Church has thus plainly reprobated Madame Guyon’s doctrines, a reprobation which the extravagance of her language would in itself sufficiently justify. Her strange conduct brought upon her severe censures, in which she could see only manifestations of spite. Evidently, she too often fell short of due reserve and prudence; but after all that can be said in this sense, it must be acknowledged that her morality appears to have given no grounds for serious reproach. Bossuet, who was never indulgent in her regard, could say before the full assembly of the French clergy: “As to the abominations which have been held to be the result of her principles, there was never any question of the horror she testified for them.” It is remarkable, too, that her disciples at the Court of Louis XIV were always persons of great piety and of exemplary life.

On the other hand, Madame Guyon’s warmest partisans after her death were to be found among the Protestants. It was a Dutch Protestant, the pastor Poiret, who began the publication of her works; a Vaudois pietist pastor, Duthoit-Mambrini, continued it. Her “Life” was translated into English and German, and her ideas, long since forgotten in France, have for generations been in favour in Germany, Switzerland, England, and among Methodists in America. ”


P.144 misnumbered 134. Price from imprint: price a British Half-Crown.  Dissertain 16p and Directions for a holy life 5p. DNB includes this in Martin’s works

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