for thy Body is in Heaven as in another and different thing but in the Sacrament substantially in It as mans Soul and Body are in Man as the adored Person of God is in my Lord Jesus Christ as every thing is in its self or in its whole Thou art therefore my Jesus both in Heaven and in the Sacrament truly but in one more properly in the other more excellently Reallity is in both but the Manner different Wherefore I cannot complain thou hast left us by thine Ascension and bereaved us of that comfortable Presence whose force was so magneticall in thy life-time No no I see Thee as truly as they did then I feel thee as corporally as did That Master of Touching who sought thy Side and Wounds to embalme his Sense in I Tast Thee as really as the Chanaan-Feaster did the Wine Thou sentst him Thou deludest not my Senses by making me onely seem to See Feel and Taste when indeed I do not Thou entertain'st me not with other things or Qualities which are with Thee but not thy self No no the White I see is Thou the Body I hold in my hand or mouth is Thine and Thou that which yeelds Savour to my tongue and palate is thy-self and no other thing This thou hast told me this thy Church has ever apprehended and taught this I believe and confesse to Thee But oh can I conceive without trembling or speak without horrour Does Man's Hand break the Body of my Saviour do Mans teeth rend and mangle the Sacred vesture of Deity Yes yes my Soul fear not to confesse the Wonders and Mercies of thy Lord and God they may be hard to understand but they are the Words of Life So farre has He subjected his glorious Body to our use that what other bread can suffer may be wrought upon Him Not that we can tear a Finger from his Hand or his Hand from his Arm or any one member from another but as when we break bread every piece is still bread so when we divide his Body both parts remain his whole Body for it was not one part that became one part of the Bread and another the rest but all succeeded to each part of bread Let great Clerks in their Schools with their subtilties search how this can be effected for seeing it is done in bread it is not against Nature nor unintelligible even by That to me let it suffice the Church has taught me 't is so and that 't is the greatest benignity and most gracious condescence that God himself could expresse to have it be so And is this more perhaps then that thy immortall flesh should nourish my mortall Carcase that it is mingled with Mine as Wine with Water as two melted Waxes incorporate themselves Let none tell me 't is Quantity that is digested into my body for then it is not Thou that nourishest me and I will not forgo those precious expressions that Thou feed'st me with Thy Flesh and giv'st me Thy Bloud to drink So thy Words sound so thy Church has taught so I believe How this can be done without thy being turn'd into me or how thy Substance can unchangedly be chang'd into mine that thou mayest endue my Flesh with a quality of Immortality let the Sages question but I 'm sure 't is so this I know is the way of Love and the most charming Mystery and inchanting Riddle that ever love-spent bowels were able to sing or sigh out ANd now my Soul having thus perfunctorily Alas viewed the excessive benefits of Almighty God 't is time to reflect a little upon thy Duty and consider what motions and affections they should stirre and work in thee First Thou hast seen how all thou hast are gifts and not onely all but wholly If any friend has done thee kindnesse He prepar'd that Friend he gave him the power the occasion the will to serve thee he blest his endeavours with efficacy successe If thou thy self hast done any thing to thine own improvement or advantage He gave thee not onely Body and Soul with all their powers and faculties not only matter opportunity strength will liberty choice but every least imaginable perfection of the very stroak of choise and liberty insomuch that there is nothing no considerability of it so from thy self that even its being from thee comes not from the Almighty in comparison to whom no Friend no creature ever did or can do any thing for thee Shall then the friendship or love of any Creature have power to draw my affection from God permit it not my great Creatour but thorowly perfect thy work Why am I good by half 's since I am entirely thy Designe I professe before Thee who seest my very heart and before Angels and Men that I ought not to be so that 't is folly and madnesse to be so Give me then thy grace utterly to abhorre and detest so injurious so unworthy an ingratitude And since Thou vouchsaf'st thus clearly to convince me that 't is a great indignity and against all reason and truly-naturall inclination to join any with Thee grant me ever with all exactnesse to observe this duty That as no Creature has the least part in doing me good but merely so farre as it has it from Thee no not I my self so none none may share with Thee in my Love but just so farre as thy love thine order thy direction applies it to them Next my Soul thou hast seen how the Benefits of God are not onely all thou hast but that they are in an excessive Measure wide as the World uncountable as the sands of the Sea great as the Creatures can be since neither the eminentest Men nor highest Angels are exempt from being ministring spirits employed for thy salvation nay God himself in the two Persons of the Son and Holy Ghost has condescended to wait on Thee So various and superabundant they are that they comply not onely with thy necessity but serve even thy delights and recreations So that thou art neither able to conceive the multitude and greatnesse nor comprehend the worth and pleasingnesse of his favours What then canst thou say but onely lie gasping with admiration of so vast so unknown a Goodnesse and sigh out in the centre of thy Heart My sole-Good my All I thought before I was bound to acknowledge thy Benefits and love Thee for them but now I renounce both for he that acknowledges makes a shew as if he were able to esteem and he that loves seems as if he would render somewhat Not so I my great Master not so But I protest my self infinitly below all thy mercies unable to value the least of thy Blessings much lesse to repay Thee any thing for them since had I any thing worthy thy acceptance it were all thine and I could offer Thee nothing but thine own What then shall I do but throw my heart at the feet of thy bounty all-open all-melted without any self-will or power
A CONTEMPLATION OF HEAVEN WITH AN EXERCISE OF LOVE AND A DESCANT ON THE Prayer in the Garden By a Catholick Gent. PSAL. 73. 25. Quid mihi est in coelo à te quid volui super terram AT PARIS Printed in the YEARE 1654. To the Vertuous and Honourable LADY The LADY KATH VVHITE MADAM NO wonder if a complaint falling from your mouth that you found the consideration of Heaven dry and knew not how to frame a content some thought of it was able to set a dull wit on work and make an insipid pen distill milk and honey for it is you that do it Accept therefore these nine drops of oyl which the fervour of your desire has extracted from a hard Flint But I must advertise you they still retein their stony nature and unlesse you apply the same fire according to the Rules of Alchimy beginning with a soft and gentle heat and proceeding with a constant encrease they will neither render their sweetnesse to your sense nor their balsamick vertue to your substance For Madam in the perusall of these Discourses you will easily find the best method to be first quietly to read them seeking no farther then onely to understand and afterwards by more serious thoughts to imprint and sink them deep into your affections By serious thoughts I mean not forc'd impetuosities of your will upon a conceit that you are rapt to supernaturall and unintelligible heights but onely such reflections as the care of friends of children or houshold affaires where your help is required use to stirre in you for these are naturall and free and apply'd to what ought to be our greatest care work those solid vertues which make a true Christian life the principall aim of all our desires and endeavours and the principall wish to your Ladyship of MADAM Your most affectionate Brother and humble Servant THO WHITE From Paris this 1. of Sept. 1653. Th' Addresse to English CATHOLICKS BEhold that rich Comfort whereof in vain you court and scramble to retrive the least Drop below in this your Novercall countrey behold it here familiarly stoop'd to woo your lips from Supernall Jerusalem the true and free Mother of us all The greedy thirst of One now inebriated above obtain'd for Her self some yeares since this Elixir which the choaking necessity of these hot Times has at length dissolv'd into a charitable diffusion of it self to the wide world Drink you dear Friends jovially of it the deeper the sweeter without fear of excesse which will surelyest render it a calm Lethe to your sufferings here and make wider passage and room in you for that Torrent of Pleasure it earnest's hereafter And though this cheering Cup be proper for you alone the happily enrolled Guests already sweating in the royal way to the future Feast yet is it not grudg'd nor wil't I hope be unprofitable to those many others invited too your haplesse Country-men who either ramble through by-Lanes miserably erring or lie in the Hedges timorously watching or lazily sleeping whilst alas they pretend your Errand since it 's bosome Design and choice Vertue is contriv'd to rouse and rally the Spirits and inveigling the Tast to beget and sharpen the Appetite which thus perhaps alarm'd might pro voke a sollicitude and compell them too to come in that our dread Kings house may be full A CONTEMPLATION OF HEAVEN Between the Soul and Light The first discourse Soul WOe 's me why was I born to see the Sun why did my Mother rejoyce to hear me cry and to receive the newes that I was a living Soul Light Why dost thou moane so pittifully Cast thine eyes upon the Almighty who hath so often comforted and still surely continues his assistance to thee Soul Why do I moan to whom there is left neither rest in this world nor hope in the next here I do nothing but offend my God and there what can I expect but a just Judge of my perpetuall offences Light Why do you offend him so often Soul Alas I do what I can I am in continuall watchfulnesse over my self I am alwayes making Examens of my Conscience but I find no end no amendment My thoughts prevent my care and in despite of me draw me to trespasse whilest I am solicitous of one another escapes and thus I live a tortured life ever seeking Innocence and that still flying me Light And do you think God is displeased so highly with you your self using all this care and diligence Soul How can he choose I offending him so perpetually Light Do you hurt him when you offend him Soul No my good does him no good nor can my malice do him any harm yet I offend and anger him Light Do you then believe he is in heart vext and griev'd as we are when we are angry Soul Not so neither for then he receiv'd harm and were mutable since this boiling of anger in us is a great mischief Light Why take away this and anger is nothing but a will to punish you and can you think God hath such a will no just man no good natur'd Creature is delighted in punishment much lesse Almighty God Soul Why are we then perpetually frighted with Hell for great faults and Purgatory for lesser ones which two continually hang over my head in a dreadfull manner threatning and tormenting me Light Though Almighty God be not desirous to punish yet he were not so good as your self would wish him if seeing your own miscarriage would lead you to great torments he did not foretell you of them and use all meanes apt to hinder you from falling into them hence therefore he forbids those actions by which you draw upon you such mischiefs he denounces those mischiefs if you abstain not from such actions he promises infinite rewards if you observe what he prescribes you which are the wayes to deal with Men as Men. Soul This comes but another way to the same point for still those terrours hang upon me and the same carefulnesse is necessary to me and consequently the same torment in this life and desperation of that to come Light If you are resolv'd of this that sin offends not God farther then as it disorders your self you see your care must be chang'd and your solicitousnesse in acts of Pennance and Mortification to satisfie for your sins must be principally apply'd in correcting your disorder and setling your heart and affections in a due way and poyze which will be your best means to take away the horrour of Hell and Purgatory so much afflicting you Soul What must I do to redresse the disorder of my soul or wherein consists the due ordering of it Light A Soul is that by which Man excels all other Creatures this we see to be by knowledge and government of himself by knowledge therefore the Soul is then in good order when it truly knowes all things belonging to the government of Mans life and governs the Man according to that knowledge Soul
omitted which is reasonable to be done Soul No certainly Light And is it not reasonable that every lovely thing should be lov'd and if any person have any lovelinesse that there should be a poize and proportion of love for every grain of it in him Soul All this is just and reasonable Light Take notice then there shall not be the least good quality in you which shall not by every one be lov'd for its being what it is and your self be belov'd for its being in you wherefore sit down and consider what the things are for which in this world you reasonably desire to be esteem'd and know you shall be lov'd for them above as much as they can deserve as much as you can wish Soul Peradventure they are things I shall not carry with me as wholly or in part belonging to my body Light No matter You shall be belov'd there because you had such things in time and place wherein 't was fit to have them Soul Now surely I have ground enough without farther curiosity or dispute to presume upon the content I desire since you have so plainly and evidently demonstrated it But I know not whether I am arriv'd at my hopes for I feel in my self an expectation that my familiar friends and kindred and such as I my self particularly love should likewise return me a speciall love Light Fear not you shall have that also For mark well the principle I told you that there should not be the least thing love-worthy in you but you shall be especially belov'd for it Now then if Friendship Kindred Acquaintance c. be things which put a particular obligation of love upon those persons betwixt whom they are you will be more lovely to them for these very respects wherefore all those will love you more especially then any others which I think is that you express'd to be your desire Soul Yes this is well but yet a little difficulty molests me I have been taught that God loves most and next to himself the Angels or Saints according as they are in degree under him then if the lowest love me as much as I deserve others will love me more then I deserve which is against reason and so impossible Light Two things are to be considered in love first the comparison of one beloved object to another and this way all will love you according to your desert for none shall prefer any thing lesse lovely before you nor you before any thing more lovely a second consideration is the strength of the affection we call Love which being according to the nature out of which it proceeds in all above your condition will be greater then you deserve in all under you weaker according to the proportion of their natures and strengths Soul Yet one thing more comes into my mind I see some strong natures in whom though by reall effects it evidently appeares they love their friend yet there is no tendernesse you can observe no motion of love in their hearts no shew in their change of countenance such a love gives me small content Shall we therefore have in Heaven a melting sweet delicious love or onely those strong and solid thoughts which as they are very good so are they far from giving that pleasure which this other soft and gentle love affords Light Would you not think that man unreasonable who being cold and brought to a good fire should refuse to warm himself because there was no smoak he having been alwayes accustomed to smoaky fires Soul Yes certainly for he contradicts his own pretence smoak being a hindrance to the heating he desires besides other inconveniences which render it offensive Light Such is the passion you call Love to that which truly is Love for everything being to be discern'd by the effects you shall see those who are most given to this whining sort of love least active to help themselves but wholly abandoned up to the following of their Passion without indeavouring to procure what they desire So in grief if you see one fit still weeping and despairing you count him womanish and not so much that his sorrow is great as that a little overcomes him Besides this passion is but an expression of the inward mind or rather a wasting of it for we see that ordinarily weeping eases and discharges the heart which becomes lighter after such venting of it self by tears So that this which you desire to have in Heaven is not love but an expression or concomitant of it weakning and disturbing the affection for the present and wasting it for the future and therefore not fit to give content to such as understand the happinesse of enjoying a place in Heaven The sixth discourse Soul THere 's yet another thing wherein I find a great inclination and drawing of Nature and certainly 't is agreeable to some principle within me though this kind of delight appears not so sensibly 't is in hearing and understanding what passes in the world I cannot espie a whisper but I long to know about what ' t was If any of my neighbours or acquaintance have met with any change of fortune I cannot endure to have it concealed from me nay the more secret such an accident is the greater is my eagernesse to know it though as I said I observe not those sensible effects in this sort of Pleasure as in the former unlesse there happen a speciall reason out of some other consideration to raise them And perhaps the curiosity of hearing news proceeds from the same cause and belongs to the same head as also the love I have to reading Histories knowing what pass'd in our forefathers times for this I perceive I long after though I finde not therein such apparent delight as in other entertainments Light And why do you not mention too the feign'd Histories Romances which the world is full of find you no delight in them Soul Yes very great sensible they being wholy contriv'd and fram'd both in subject fashion and style to move nay even violently to force our delight These therefore I did not range under this Head as likewise seeing of Playes because the content arising from them seems to be of a higher order then those other pleasures I mentioned Light See you not that other Histories and these are of one nature though of different fashions So that the delight reap'd out of both must also of necessity be of the same nature And as for Playes they are but the ample expression of some little part of that which compriz'd more shortly makes a History so that they all agree in substance though differ from one another in circumstances Tell me then what is it that pleases you in all these things Soul For playes and feigned Histories I perceive my self taken with the Passions due to the subject represented I see I have a tendernesse and compassion towards those who suffer imnocently I abhor cruel and unnaturall actions I am glad when good
same meats dyeting and lodging with them maintain'd by Alms having no certain aboad but most commonly among the poor and simple Fishermen Farther we see him weary thirsty hungry forgetting hunger for love of souls envy'd slander'd blasphem'd threatned now ready to be stoned now to be precipitated flying hiding himself troubled in spirit weeping for his friends weeping for his Countrey contradicted persecuted conspired against His confidents corrupted his followers excommunicated his friends sought to death others not daring to acknowledge him and a thousand such indignities But the State of Love shewes it self first in the Garden O the dolefull unheard cryes to Heaven O the bitter Agony and deadly Sweat of bloud O the ravenous throats of devouring Wolves led on by one of his own dearest houshold See with what outcryes and howlings and noyse they drag him through the streets of Jerusalem every one looking out at their windowes to fill their eyes with gazing at this strange wonder See how He is toss'd from one Tribunal to another here revil'd and buffetted there flouted and spit on every where despis'd and maliciously affronted But what wofull spectacle is that Pilate presents to the People which causes so great and loud cries The Stature is of a Man but the Head of a Monster A Crown of piercing Thornes bloody and bloodying all that is near it Hair such as ravish'd the heart of the delicious Spouse but clotted with gore sticking some to his Neck and Flesh some to the horrid Thorns all rudely ruffled in a hideous disorder A Face and Eyes able to subdue all hearts if stripes and buffets and bloud and swellings and marks of blind rage permitted them to beseen Well-shap'd Limbs but disfigur'd and hidden in their own bruises and tearings and shatters A red ragged Mantle and a Sceptre of a Reed to accomplish a King of sorrow calamity and scorn And why all this this ingenious cruelty to disguise a poor Man into so monstrous an Object of disdainfull Malice Alas all 's but to glut the blood-thirsty jaws of an unfaithfull and rebellious Multitude which no longer then five dayes since sung praises and Hosanna's to this very Person and strewed their garments and Palm-branches in his way A People infinitely oblig'd and no wayes offended by him A people that cannot accuse him of the least crime that have seen him cleered in all Tribunalls the Judge himself pleading His Innocence Yet no lesse then his heart's last drop will satisfie them though it be at the cost of their own and all their posterities Nor can they tell why more then that they are push'd on by those who abuse and pillage them and who have conceiv'd this implacable hatred against him only because he discovered their violences oppressions and tyrannyes over these very people that so furiously exclaim against him Well if there be no remedy charge those wounded shoulders with thy heavy Cross dear Saviour and shew us on Mount Calvary a greater and stranger Transfiguration able to dim That of Mount Tabor I see thy spread Arms thy nailed Hands and Feet thy rack't Sinews thy pierced Side thy bended Neck thy faln Looks thy torn Body thy pale and bloudlesse Flesh thy Company of infamous Thieves and thy miserable Favourite and forlorn Mother I hear thy last Words and breath'd-out Soul into the Hands of thy Father not as they command Heaven but as they reach to Hell O Love canst thou love or expresse it beyond this Yes heark and consider Those higher-endearing Charms of heaven The Father the most tender and perfectly-loving Father whose Essence is pure distill'd spirit of love He put his Onely-his Equall-his Intimate-his Co-essentiall Son with His own hands nay with This Son 's own commanded Will and hands to all these and infinite more unspeakable tortures and miseries for thy sake for thine my soul that thou mightest not complain thou wantedst an Object a Motive thou hadst not a Teacher a Pattern an Exciter an Enforcer to Love IF there be a Hall for all comers certainly there 's a Parlour too for select and choice friends where they may confer together of thine infinite perfections and often repeat with joy thy unspeakable bounties where they may retire from the noise and distractions of the World and entertain their thoughts with the sweet still-musick of contemplation where they may sit alone excluding even themselves and be chastly ravisht with the dear embraces of the Divine Spouse of Souls O what Droanes are our highest-strain'd Lovers whose memories in all languages affect immortality for their fantastick passions what dull buzzing of Beetles are their kindest expressions to the melting notes of this heavenly harmony But is there no further admittance O glorious King of Love for those who have so happily enter'd thy Palace I remember a large upper-room furnisht by thy self and richly prepared to give yet a more noble treatment and methinks I hear something within me bid me advance a few steps further What fair gilt door is that which dazzles so my sight to look on Sure 't is the holy place we seek sealed up for thy peculiarly beloved Open it some bright and flaming Seraphin O my God what do I see what 's this my eyes behold Manna raining from Heaven for those that can get to the shoar of that former Red Sea of loves flouds Truly my God my Lord Love has transported thee even to extasie it has made thee do extravagant and frenetick actions extravagant indeed and freneticall if measured by the narrow and short judgement of poor humanity but heights and depths and Abysses if referr'd to thy uncircled wisdome and unlimited reach of bounty and goodness Behold the Body that hang'd on the Crosse that was anointed in the Grave that rose again and ascended to the right hand of the heavenly Creator Behold It falls down in wheaten drops like Coriander Seeds to feed and feast the wretches descended from Adam Behold the Body the Blood the Soul the eternall Person the Deity the Trinity all couch'd as it were in a corn of Bread The Omnipotency that made Heaven the Wisdome that link'd all possibilities into the Chain of all Beings the Bounty that crowded into Natures teeming bosome all that was Best these all these lie here covered like a Chymical pill in a Sugared wafer Those looks from which Heaven and Earth amazedly flie in whose Presence the Princes of the celestiall hosts and the Pillars of the World tremble that Head on which depends the fate of Souls both past and to come that Tongue which shall doom in one word the Nations of all Ages All are here humbly stoop'd and subjected to me and other such wretches even to be abused by our wickednesse Yes yes all these are as truly Here as they are on thy Throne in Heaven as they will be in the midst of the blessed on the Day of thy Triumph over Nations What do I say as truly and not even more in a far more excellent manner
of Mankinde thy senses the most quick and delicate that could be sifted from the finest dust of Adam Was it for this thou wert nurst by the purest of Women and carried in the hands of Angels lest thou shouldst at any time offend thy tender feet Were all these diligences used all these priviledges bestowed onely to prepare thee a body for the rack a subject to practise on a thousand intolerable affronts a person to be made the unparallell'd example of prodigious calamities Such ought the Lamb to be that 's brought to the Altar for sacrifice without blemish without spot A just and reasonable Law but here too severely interpreted too cruelly applied O unfortunate Adam now the effects of thy fond disobedience are become too sadly evident now thou art cleerly convinc'd the unnaturall murtherer of thy Posterity now that mortall wound thou gavest mankinde is rendred incurable Rise up with all thy numerous children about thee whose repentance expects a blessed eternity force the gates of Limbo with your sighs and let your strong groans tear the bowels of the earth that opening a wide passage towards heaven and this Garden fruitfull in miseries your cries and exclamations may be heard Protest to God and Angels and Men and all creatures that Hell is too gentle a pain eternity too short a time to punish your misdemeanours Let the Devils invent some more exquisite torture then their wits and malice have yet devis'd and stretch the measure of time beyond infinity that you may pay your debts and dis-engage this immaculate Lamb of God this inestimable pearl of the Deity Contest the Judge of righteousnesse to lay the punishment where he findes the fault charge him with his word that 't is not his part to chastise the innocent with the wicked but every one bear his own burthen But why do I cry and murmure I hear my complaints contradicted by Him they most concern I hear him in that weak voice is left him humbly say How then shall the Scripture be fulfilled My Father has promis'd can he deny himself my Father is all Truth dare I offer to falsifie his Word my Father is essentially Goodnesse can I make him go lesse No no let us march on confidently towards my Passion for behold him at hand who is to betray me And now my Soul Thou who hast been a witnesse of this great spectacle a searcher of this profound mystery Thou who hast discover'd the source of this impenetrable secret and knowest God had no need of us took not our nature on him to please himself but we and I in particular were the chief mark he aim'd at and all these excesses and heights of incomparable goodness contriv'd to exalt our affections towards him nor this because our loves refresh or better him but purely for this sole motive that they are our good and contain in them our eternall felicity If thou art able to look at so glorious a light to balance so great a weight to judge of and value so infinite a Charity tell me what I have to do After this can I love any thing but my Lord JESUS CHRIST can I love any thing but the Love of my blessed SAVIOUR Father and Mother Brothers and Sisters Kinsfolk and Friends what is 't you have done for me what goods have you wisht me what wishes can you make to deserve the least share in my Affection Health and Pleasure Riches and Honour what charmes have you comparable to this ravishing object of love dull and fleeting appearances take away your deceitfull flatteries Turn thou thy face to me sweet JESUS that I may every day still more and more understand and admire thy love Make it the businesse and delight of my life to study how much thou lovest me Set me in solitude to consider thy works upon me to repeat thy benefits to me Let nothing but desires and affections towards thee entertain my thoughts nothing but strains and tunes of thy Bounty and Goodnesse sound in my Eares The End ERRATA Page 115. line ult for set set read only set p. 132. l. 1. for rishes read rishest The STATIONER to the READER THough the equality and strength not-to-be-counterfeited which evidently shines in what ever proceeds from this prodigious Brain will sufficiently secure all considering persons that is all that deserve to read him against mistaking for His any of those lesse generous Issues born frequently into the world of Parents honour'd with the same name yet aswell to render that security both more easie and universall as readily to addresse those whom a happy familiarity with this tempting Branch may have rais'd to the ambition of a farther acquaintance with the numerous rest of its Family and Bloud by a singular prerogative all perfectly agreeing together all worthy such a Father I have thought it a duty of civill Charity to subjoin this Catalogue which both the learned and devout World longs and hopes to see much enlarg'd A Catalogue of the severall Books written by Mr. THO. WHITE THe learned Dialogues DE MUNDO in Latine printed at Paris 4o. The elaborate Preface before Sir Kenelm Digbyes DEMONSTRATIO IMMORTALITATIS ANIMAE printed also at Paris in Folio INSTITUTIONES PERIPATETICAE c. first printed at Paris and afterwards at London in 8o. INSTITUTIONES SACRAE c. in 2. Tom. printed at Paris in 8o. QUAESTIO PRAEVIA Mens Augustini de Gratia in 12o. Villicationis suae de MEDIO ANIMARUM STATU Ratio at Paris in 12o. MEDITATIONES in Gratiam Sacerdotum Cleri Anglicani c. in 16o. RICHWORTH'S DIALOGUES or the judgement of Common sense in the choice of Religion two Editions at Paris in 12o. A CATECHISM in English c. in 24o. MEDITATIONS in English in 12o.