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‘Adam and Eve eating the forbidden fruit / Death how certain Death how sur[e] / Sin the wound. And Christ the cure’. ‘Emma. Preest. Her work / Tuts Hill House / July. 20. 1847 Aged /12. Years. Old’.

Emma Preest is possibly the Emma born on the 8th June 1835 at Bream Eaves, Gloucestershire and baptised in the Wesleyan chapel at Monmouth — certainly that would accord with her given age (12) in 1847 when she made this sampler. The identity of Tuts Hill house is not straightforward, there having been two houses so named in the vicinity of Tidenham, Chepstow. We can find no pictorial evidence of either of them as a three-storey, four bay house as in Emma’s depiction, and no Preest family associated with either. But if one accepts the likelihood of Emma being Gloucestershire born, both houses would have been some ten miles from her birthplace, suggesting the possibility she entered service at one of them at the age of 12 (quite possible) and that this may have been an ‘apprentice’ piece. Young girls were taught this kind of sewing not so much as a primer in reading (still less writing) as in household needleork and linen labelling.

The verse is a variation of a popular gravestone epitaph: ‘Life is uncertain, death is sure, Sin the wound, and Christ the cure. If we have correctly identified Emma Preest, she married in 1854, had several children and emigrated with her family after 1870 and died in 1915 at Shawnee, Perry County, Ohio, USA, aged 80.

A treatise onclassical Latin epitaphs by an Italian Jesuit. Its chapters include a key to common abbreviations (HSE: Hic sepultus est, here is buried; STTL: Sit Tibi Terra Levis, May the earth rest lightly upon you; HFC: heres faciendum curavit, their heir had [the tombstone] made, etc) and there follow a series of accounts of epitaphs for particular contexts: parents, children, men, women, mothers, spouses and even animals. Another considers satirical epitaphs: ‘salsis et ridiculis’. Of Proficio we have been unable to discover anything more; Tractatus de Epitaphiis was apparently not published in print but another manuscript copy is held by the Biblioteca nazionale Braidense in Milan (dateable to before 1625).

Our copy is almost certainly the Baldassare Boncampagni copy (item 454 in his 1892 catalogue, and 409 in the 1862 edition), described as ‘legato in pergamena ornata di dorature e stemma d. C. de G’. That catalogue gives 55 leaves (rather than 66) an error found also in the old pencil manuscript foliation of the last leaf of the manuscript marked ‘55’ recte 66, but the dimensions given in the catalogue also correspond precisely. Prince Baldassarre Boncompagni-Ludovisi (10 May 1821 – 13 April 1894), was an Italian historian of mathematics and aristocrat. His library contained some 650 manuscripts and 20,000 printed works and was sold in Rome in 1898. Parts of the manuscript collection are now held by the Universitetsbibliotek (Stockholm), Trinity College Library (Dublin), Cornell, as well as the Vatican library, Columbia (NY) and the Biblioteca Comunale in Treviso. Catalogo di manoscritti ora posseduti da D. Baldassare Boncompagni, Rome 1892.

First edition, one of 55 copies of a unique production, with the French text of the Song of Songs entirely in manuscript and 30 superb eroticised plates by Jean-François Favre. The entire edition was evidently produced over several years — the Neuchatel copy (which also contains a duplicated explanation not present in our copy) is dated 1954, where ours is 1956. Swiss artist Favre was born in 1940, studied in Paris and spent several years in Polynesia and Guyana. His figures certainly owe something to Gaugin. Worldcat locates a 2 copies (Neuchatel Bibliotheque publique and an unspecified location).

Alphabet (upper and lower case), several decorative lines and two verses: ‘Is there ambition in my heart / search gracious God and see...’ [Isaac Watts] and ‘Teach me to live / that I may dread/ the grave as little / as my bed // Teach me to die ‘ that so I may / with joy behold /the judgement day’ [Thomas Ken, and later sued by Thomas Hardy in Jude the Obscure]. Needlework samplers remain one of the most widespread manifestations of the teaching and learning of basic literacy among girls and young women and, as here, reflect a strongly moralistic background.

A delightful woolwork sampler made by Emma Angelina Proctor at the the age of 11, with a single alphabet and numerous decorative animals, birds, flowers and ornaments. Needlework samplers remain one of the most widespread manifestations of the teaching and learning of basic literacy among girls and young women

First edition, apparently transcribed from a genuine Middle English original. The title-page notes: ‘The Manuscript to be disposed of. – Apply to the Printer’. pp. 61-70 is an ‘Astronomical and Astrological Appendix’ from a work published in 1647. Caleb Stower (d. 1816) was an interesting and prolific printer with Unitarian connections.

First edition of this juvenile guide to the manners, customs and costumes of peoples of the known world. The plates include: France, England, Russia, Spain, Italy, Switzerland, Greece, Turkey, Persia, East Indies, China, Japan, Barbary (North Africa), Egypt, Canaries, Africa, United States, Mexico, Brazil, Peru, Argentina, Java, Australia and New Zealand.

One of Aubert’s Récréations instructives series for young people. The ownership inscription is of Amédée Girod de l’Ain, lawyer and politician who became Minister of Public Education and Religious Affairs in 1832. Gumuchian, 5038.

A large and striking broadside printed on vellum by an unknown press, presumably in France around the year 1700. The text is of 20 ‘maximes du sage’, wise and stoic counsels for the government of the mind, spirit and body. The typography is competent but occasionally irregular, reflecting the difficulty of handling such a large sheet of vellum in the press, but also suggesting the possibility of a private press. The floral borders are stylised, with decorative swags and ribbons at the head, but with recognisable lilies, rose, carnations and iris on either side, and blue chine bowl with tulips, fritillaries and other flowers at the foot.

No other example of the broadside has been located, though the text is almost identical to that of a fine manuscript on vellum probably made at the behest of Louis XIV (1638-1715) for the philosophical education of his son Louis, the Grand Dauphin (1661-1711) (sold at Sotheby’s Paris, 6 July 2017, collection of Mme Djahanguir Riahi, lot 28). A quotation of a fragment of the text appears in the Clef du cabinet des princes de l'Europe, 21, October 1714, p. 237, appearing also as advice to princes, but we have not found any other printed version of the complete text.

‘Adore le Createur de l’Univers, & l’aïme de toute ton Ame: Honore ceux qui t’ont mis au monde; obeïs aux loix; revere les Puissances: Faits à autruy comme tu voudrois qu’on te fît à ton mesme. Sois humain, civil & bien faisant à tous les hommes. Aïme tes proches, aïme tes amis; mais plus que tour aime ta Patrie, & procure le bien public. Respecte les gens de bien, fuy les méchans, & ne hante que ceux à qui tu veux ressembler, Reconnois les biensfairs, n’attire pas les injures, Connois-toy toy-mesme, mesure tes desseins à tes forces, ta dépense à ton bien, & l’un & l’autre à la raison. Exerce moderement ton corps, applique fortement ton esprit: Ecoûte beaucoup, parle peu, regle tes pensées & pese tes paroles. Abhorre le menteur & le mensonage, mais souviens-toy que toutes vertitez ne sont pas toûjours bonnes à dire, Pardonne beucoup aux autres, rien à toy, & sois plûtost ennemy de tes vices. Que censeur de ceux d’autruy, Songe que le repentir suit de pres la faute, & que le premier fruit des bonnes actions est la plaisir qu’il y a de les faire. Ne prens jamais de mauvaises voyes pour arriver a une bonne fin. Tiens les flateurs pour tes plus grands ennemis, pour tes meilleurs amis ceux qui te voyent plutost à cause de toy qu’à cause d’eux-mesmes. Prens conseil, mais forme tes resolutions toy-mesme. Sois ferme non pas opiniâtre, & si tu as à changer d’avis, que ce soit par raison, non par legereté. Desire ce que t’est propre, supporte ce qui t’arrive. Sois le maître non pas l’esclave de tes passions, qu’elles servent à t’avancer, non pas à t’égarer. Modere tes desirs, tu augmenteras tes biens, il est assés riche qui est content, & il est content qui est sage’.

An exceptional (and exceptionally rare) seventeenth-century devotional image depicting the battle in the heart between good and evil. This is an emblem of repentance in which the male subject looks down in tears upon an enlarged heart, in which the dove of the holy spirit is surrounded by tongues of fire and tears and personifications of the vices are driven outwards: a peacock (pride), ram (luxury), pig (gluttony), tortoise (sloth), leopard (anger), snake (envy) and a toad (avarice). An angel presides at the top left bearing a bible and crucifix, while the devil flees to turns his back and flees to the bottom right. It is one of twelve illustrations on the States of Man (or, Tableaux énigmatiques ou d'Images morales) conceived by the Jesuit Vincent Huby (1608-1693) for use in religious retreats and published in Paris in 1682 by Pierre Gallays.

These large printed placards were used specifically for instruction at week-long Jesuit retreats for lay-people. They were exhibited singly or in pairs, while an instructor explained the significance of the emblem. ‘The arguments dealt with the phases of the spiritual life—and its dangers—based on concrete examples taken from everyday life. The order of presentations varied with the director of Exercises. Those relating to the good and paradise were often presented early in the week; sin, attrition, contrition, penitence, a good death, and paradise, while warnings against slackening, relapse, a bad death and hell were addressed towards the week’s end’. (Silvia Mostaccio. ‘Shaping the Spiritual Exercises: the Maisons des retraites in Brittany during the Seventeenth Century as a Gendered Pastoral Tool.’ Journal of Jesuit Studies 2, 2015659-684).

According to Huby’s account of his excercises, ‘Using these placards is extremely helpful... they make the verities we want to make known more sensible and the impression is that much stronger and more easily made than if they only heard it. Everyone is quite gratified, the savants as well as the ignorant’ (La Retraite de Vennes ou la façon dont la retraite des hommes se fait dans Vennes, sous la conduite des pères jésuites, et les grands biens que Dieu opère par elle. 1678, trans. Mostaccio).

Huby’s spiritual method was specifically developed for the Jesuit’s missionary activity in Brittany (La Retraite was published first in Vannes) but the engraved placards were printed in Paris by Gallays, notable for other popular prints and almanacs (the engraver’s name is not recorded). Though the complete set of twelve plates is known from Huby’s instructions, no complete extant set has been located and the Bibliothèque nationale holds only a single print. This example is number 3 (numbered at foot). Huby also devised a series specifically for women (also exceptionally rare); his method became popular and his manual reprinted several times, while the imagery of the placards found its way into numerous books of emblems and later devotional paintings. cf. Images du Grand Siècle: l’estampe française au temps de Louis XIV (1660-1715), Bibliothèque nationale, 2015, 77 (single image ‘L'estat d un homme dans le quel le Diable estant rentré victorieux’)

A striking and well preserved ‘dressed print’ cut from one of the popular devotional prints by Martin Engelbrecht. The weeping Magdalene has been modified by being pasted onto glazed paper, giving a dramatic black-sky background, her robes are embellished with three different brocade fabrics (two with metallic thread), and the print further enhanced with hand-colouring, some metallic lace and ground glass. As often, the dressing has been ingeniously applied both under and over the surface of the original engraving. The print includes Mary’s traditional attributes of a cross, a book, a myrrh jar and skull, while her left foot rests on a globe or orb.

The fashion for dressing prints existed probably from the origin of printed illustrations themselves, though it was a widespread, predominantly female recreation during the seventeenth and eighteenth centuries, often with a devotional intent. It is hard to be sure when the print was dressed or adorned. The print dates from the mid eighteenth century. Having been stitched at 10 points around the margin to a ruled backing paper, it must have been framed in the following century, to judge by the framer’s label. The colouring and character of the applied materials suggest it was adorned in the eighteenth century, though the problem of dating is compounded by the widespread use and recycling of earlier materials.

Second edition (appearing in the same year as the first) of one of the best-loved works of William Penn, founder of Pennsylvania. After Penn’s departure from Pennsylvania in 1684, he returned to England. At the time of the Glorious Revolution, and James II’s exile he faced charges of high treason and was forced to remain in seclusion for three years. During that time he wrote Some Fruits of Solitude, a collection of maxims on such subjects as marriage, family, friendship, religion, and the temptations of wealth. Licensed on May 24 1693, the aphorisms were published anonymously (to avoid the author’s reimprisonment for disloyalty) and epitomize the simple Quaker truths upon which the Republic would be based, distilling the essence of Penn’s spiritual idealism, combining it with practicality and common sense. Wing P1369; Smith, Descriptive Catalogue of Friends’ Books, II, p. 309.

First edition, presentation copy, one of 500 copies of this striking modernist Stations of the Cross (and Seven Joys of the Virgin). Speybrouck (1891-1956) was steeped in the religious and artistic culture of the Low Counties and from 1923 to 1940 worked closely with the Benedictine Order at the Abbaye-de-St.-Andre near Bruges

First edition in English. This copy in an attractive Regency binding with an interesting English Catholic provenance: the Hornyold family of Worcestershire. The Blackmore Park estate had been in the hands of the Hornyold family since the sixteenth century, and in 1844 Thomas Charles Hornyold donated land for the building of a new Catholic church. The church, with an attached monastery for monks of the Redemptorist order, was paid for by John Vincent Gandolfi, a Genoese silk merchant who had married into the Hornyold family and would inherit the Blackmore Estate in 1859. ESTC: BL, London Oratory, Bodley (several copies), Newberry Library and Clark Library (UCLA).

1. [ELLIS, Philip]. The first Sermon preach’d before Their Majesties in English at Windsor, on the first Sunday of October 1685. London: Henry Hills, 1686, pp. [4], 31, [1]. Upper forecorner of title neatly cut away (just touching one letter). Wing E595.

2. -- -- Second Sermon preach’d before the King and Queen, and Queen Dowager, in Their Majesties Chappel at St. James’s, upon All-Saints Day, November 1. 1685. London: Henry Hills, 1686, pp. [2], 32, [2] (advert). Wing E597.

3. -- -- The third Sermon preach’d before the King and Queen, in Their Majesties chappel at St. James’s, on the third Sunday in Advent, Decemb. 13. 1685. London: Henry Hills, 1686, pp. [2], 29, [1]. Small hole affecting a few words on recto and verso of final leaf. Wing E603.

4. CARTWRIGHT, Thomas. A Sermon preached upon the anniversary Solemnity of the happy Inauguration of our dread Soveraign Lord King James II. In the Collegiate Church of Ripon, February the 6th. 1685/6. The Second Edition. London: printed by J. Leake, and are to be sold by Walter Davis, 1686, pp. [6], 38. Title page and final leaf slightly inky with various pen tests, blots and stains. Wing C707.

5. ELLIS, Phillip. Sixth Sermon preach’d before the King and Queen, in Their Majesties chappel at St. James’s, upon the first Wednesday in Lent, Febr. 24. 1685. London: Henry Hills, 1686, pp. [2], 31, [3] (adverts). Wing E602.

6. BETHAM, John. A Sermon preach’d before the King and Queen, in Their Majesties Chappel at St. James’s, upon the Annunciation of our Blessed Lady, March 25. 1686. London: Henry Hills... sold by Matthew Turner, 1686, pp. [2], 32, [2] (advert). Wing B2060.

7. J. G., D.D. A Sermon of the Passion of our Blessed Saviour Jesus Christ. Preached on Good-Friday. In his Excellencies the Spanish Ambassador’s Chappel. London: for Matthew Turner, 1686, pp. [4] (including initial blank), 34, [2]. Wing G40.

8. [DORMER, John]. A Sermon preach’d before Their Majesties in their Chappel at St. James’s the 25th. Sunday after Pentecost, November 17th. 1686. London: by Nat. Thompson, 1687, pp. [2], 30. Wing D1928.

9. ELLIS, Philip. A Sermon preach’d before the King and Queen, upon the second Sunday in Advent, being the fifth of December, 1686. London: Henry Hills, 1686, pp. [2], 33, [1]. Wing E599.

10. [DORMER, John]. A Sermon of judgement, preached before the Queen Dowager, in Her Majesties Chappel at Somerset-House; on the first Sunday in Advent. Being the 27th. of Novemb. 1686. London: Nat. Thompson, 1687, pp. [2], 32. Wing D1927.

First editions (save for 4. Cartwright) of ten sermons delivered to the Royal Family at the Catholic Court of James II. Five are by James’s favourite, Philip Ellis, whose reputation as an orator began while still at Westminster School, where he was reputed to speak ‘ex cathedra like an angel’ and where he was referred to as ‘Jolly Phil’. He had converted to Catholicism while still at school and trod the path to Douai, entering the Benedictine priory of St Gregory. ‘After being ordained priest Ellis was appointed preacher-general in 1685 and sent to work in England. His abilities recommended him to the notice of James II, who appointed him one of his chaplains-in-ordinary and preachers. He was attached to the chapels royal at Whitehall, St James's, Somerset House, and Windsor, where he became known as 'the great pulpit man' of the Catholics, and a number of his sermons delivered between 1685 and 1687 were published...’ (Geoffrey Scott in Oxford DNB).

Also included is the powerful sermon on repentance preached to Charles II’s widow, Catherine of Braganza (’Queen Dowager’) by John Dormer, another Royal favorite.

First edition. Reports from Tonkin, Cochinchina (parts of modern Vietnam) and China by missionaries of the the Séminaire des Missions étrangères de Paris, whose directors were then in exile in London. These letters (all dated) are first hand accounts by the bishops and other missionaries in the Far Eastern provinces and include numerous descriptions of local religion and custom, as a well as (sometimes violent) measures taken by Westerners against them. Printer James Coghlan (?1731-1800), originally a book binder, became the pre-eminent Catholic printer, publisher and bookseller in London in the last quarter of the eighteenth century, having taken over the stock of Thomas Meighan in 1774. ESTC: Cornell only in North America. CCFr: Ecole française d’Extrême-Orient, Paris only.

First edition in English of the Jesuit Crasset’s Histoire de l’Église du Japon (1689).

First edition of this rare French abridgement of the seventeenth-century Mystica ciudad de dios, a life of the Virgin Mary and the most important work by this Franciscan abbess and mystic. Spiritual adviser to king Philip IV of Spain, Abbess María was reputed to be able to bilocate herself, mystically appearing among missionaries to the Jumano Indians of New Spain. The ‘Lady in Blue’ or ‘Blue Nun’ was a major inspiration to Franciscan missionaries in America. OCLC lists no US copies.

First edition, preserved in its contemporary wrapper. A panegyric given on the Feast of Saint Louis, patron saint of France in the church, to members of the Académies royales in the church of the Oratoire. Worldcat: Newberry and Michigan only outside France.

A very scarce early temperance movement sermon. ‘The use of liquor is inconsistent with any thing like pure and high spiritual enjoyment, clear spiritual views, and true devotion...’. Published in New York in the National Preacher in 1831 and rapidly reprinted within just a few months in several editions in London, where the Temperance movement was in its infancy. The British and Foreign Temperance Society issued its first report in 1831 (an extract is reproduced on p. 16 here). Worldcat/LibraryHub locate only a handful of copies of all issues, American and British (the former being extracts from the National Preacher).

First edition of this sermon on the tercentenary of the Reformation preached in Chapman’s independent evangelical chapel in Greenwich. An engraved portrait of the author, dated 1824, has been added. Worldcat/Library Hub locate copies at BL, Newcastle, Regent's Park College Library and Staatsbibliothek, Belrin only. No US copies.