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<DATE>2012-10-03</DATE>
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<NAME>Colm MacCrossan</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>A REFUTATION OF Some of the Fal&s;e Conceits IN Mr. <HI>LOCKE</HI>'s ESSAY CONCERNING <HI>Humane &V;nder&s;tanding.</HI> Together with a Brief An&s;wer (in <HI>Latine</HI>) to the Argumentation of <HI>GERARD&V;S de &V;RIES</HI> again&s;t the <HI>Innate Idea</HI> of GOD. By <HI>Edmund Elys,</HI> &s;ometime Fellow of <HI>Baliol-Colledge</HI> in <HI>Oxford.</HI></P>
<P><GAP LANG="grc" DESC="foreign" RESP="OXF"><BIBL>Plato.</BIBL></P>
<P><HI>LONDON:</HI> Printed for, and Sold by <HI>Will. Mar&s;hal</HI> at the <HI>Bible</HI> in <HI>Newgate&s;treet,</HI> and <HI>John Mar&s;hal</HI> at the <HI>Bible</HI> in <HI>Grace Church-&s;treet.</HI> 1697.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>THE PREFACE TO THE READER.</HEAD>
<P>THE main Point in De|bate in the&s;e Small Tracts, is, Whether it be mo&s;t to the Glory of the Father of Spi|rits, and to the Excellency of the Humane Immortal Spirit, <HI>his Off|&s;pring;</HI>
<PB REF="3"> That an <HI>Idea</HI> of God, the Infinite Spirit, and Intellect, &s;hould be Concreated with, or In|generated into it, when made in his <HI>Image, Gene&s;is 1. 27.</HI> Or &s;uch <HI>Idia</HI> only Ri&s;e up within it by its own Formation, in the Ex|erci&s;e of Its-Self upon Exter|nal Objects, under the Mini&s;try of Sen&s;e, and its Ratiocinations upon them. It is ea&s;ily acknow|ledged, The Latter comes in as an Additional to the Former, and Flows Nece&s;&s;arily from it. <HI>For the Invi&s;ible Things of Him, from the Creation of the World, are clearly &s;een, being under&s;tood by the Things that are made, even his Eternal and Godhead,</HI> 1. it be denied, but that
<PB REF="3"> This Method of Sen&s;e is neare&s;t, and lies mo&s;t open to us in this Degenerate State, wherein we are &s;unk down into Matter and Sen&s;e.</P>
<P>But this will not Decide the Controver&s;ie; That alone can do it, that can give us the Origi|nal Make of our Minds, or In|tellectual Spirits; and wherein the Divine Glory mo&s;t manife&s;ted it &s;elf within us at the Fir&s;t: And that is the Word of God A|lone.</P>
<P>Now That bath Declared, The <GAP LANG="grc" DESC="foreign" RESP="OXF">: <HI>The Idea of God,</HI> (as the Word Properly may be Tran&s;la|ted)
<PB REF="4"> is <HI>Manife&s;ted in men; For God hath &s;hewed it to Them,</HI> by the &s;ame Impre&s;s of Creation, by which He <HI>made Weights for the Wind, and a Way for the Lightning of Thunder. He &s;aid,</HI> by Intel|lectual In&s;piration, <HI>Job 28. 28. The Fear of the Lord, That is Wi&s;dom.</HI></P>
<P>As now in <HI>Regeneration,</HI> or <HI>New Creation,</HI> the <HI>Spirit is Renewed,</HI> in the &s;ame <HI>Image,</HI> in <HI>Knowledge, Righteou&s;ne&s;s</HI> and <HI>True Holine&s;s,</HI> Ephe&s;ians 4. 24. Colo&s;&s;ians 3. 20. So He was Fir&s;t Created.</P>
<P>The Eclip&s;e on this <HI>Idea</HI> is by Sin, and Corruption, <HI>the Ali|enation
<PB REF="4"> from God, through the Ignorance in us, and be|cau&s;e of the Blindne&s;s of our Hearts,</HI> v. 18. We are now <HI>Condemned,</HI> as to the <HI>Mines,</HI> in Attaining Knowledge, and to work by Sen&s;e fir&s;t.</P>
<P>This is the Great Intention of the Following Animadver&s;ions, which according to <HI>Solomon's</HI> Advice, Ha&s;tens to <HI>the Conclu&s;ion of the Matter,</HI> Eccle&s;. 12. 13. Com|pri&s;ing Much in Little; and &s;o is Recommended to Divine Ble&s;&s;ing, and Publick Acceptance; as A&s;&s;er|ting from Scripture, and Rea&s;on Enlightned by it; An Vnder&s;tan|ding cannot be an &V;nder&s;tanding in the Glory and Dignity of the Fir&s;t Creation; but it mu&s;t have the
<PB REF="5"> Image, and <HI>Idea</HI> of the Infinite, All Creating &V;nder&s;tanding upon it, and within it; though infinite|ly exceeding it.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="9" REF="5">
<HEAD>A REFUTATION OF Some of the Fal&s;e Conceits in Mr. <HI>LOCKE</HI>'s ESSAY concerning <HI>Humane &V;nder&s;tan|ding.</HI></HEAD>
<Q><BIBL>E&s;&s;ay concerning Humane &V;nderstanding, <HI>Book 1. Ch. 2.</HI></BIBL> TO Imprint any thing on the Mind, without the Mind's perceiving it, &s;eems to me hardly intelligible. </Q>
<PB N="10" REF="6">
<P><HI>An&s;w.</HI> Almighty GOD, the ONE Being Ab&s;olutely Infinite, is in All Creatures, and in a peculiar manner, in All Rational Souls, in that they are capable of Reflecting upon Him, being in them&s;elves, and in All other Crea|tures.</P>
<P>The Fir&s;t Act of the Rational Soul is the Perception, or Apprehen&s;ion of <HI>Being Ab&s;olute or &V;niver&s;al:</HI> For 'tis im|po&s;&s;ible the Soul &s;hould Perceive or Ap|prehend this, or that to be, without any Notion or Apprehee&s;ion of <HI>Being</HI> Ab&s;o|lute, or Univer&s;al, which Being is GOD.</P>
<P>In the Notion, or <HI>Idea</HI> of GOD is implied the <HI>Idea of All Things;</HI> &s;ince He is the Fountain of All Be|ing.</P>
<P>To imprint any thing on the Mind, or Rational Soul, without the Mind's perceiving it, is as Intelligible as to make or create the Mind without the <HI>Mind's</HI> perceiving it. When we &s;ay, That GOD has imprinted an <HI>Idea</HI> of Him&s;elf upon the minds of All men: Our meaning is this, That he has made
<PB N="11" REF="6"> u&s;e of &s;uch a Nature or <HI>Mode of Being,</HI> that when&s;oever we REFLECT, <GAP LANG="grc" DESC="foreign" RESP="OXF">, (according to &s;uch a <HI>State</HI> in which we were Created), upon our own Souls, we cannot but have &s;ome Notion or Perception of Him, <HI>In whom we Live, and Move, and have our Being.</HI></P>
<P>The <HI>Corruption</HI> of Humane Nature chiefly con&s;i&s;ts in the <HI>Defection of the WILL</HI> from the <HI>Divine Goodne&s;s,</HI> to which Onely it ought to be Ful|ly and Ab&s;olutely <HI>Inclin'd;</HI> and in the <HI>Defection of the &V;NDERSTAN|DING</HI> of the One Infinite E&s;&s;ence; which Defection of the UNDER|STANDING ari&s;es from the Per|ver&s;ene&s;s of the WILL being Bent upon &s;uch Objects, as if they were <HI>Ab&s;olutely Good,</HI> which are but <HI>Vani|ty and vexation of Spirit;</HI> unle&s;s they are <HI>affected</HI> by the WILL or <HI>Intel|lectual Appetite,</HI> (<GAP LANG="grc" DESC="foreign" RESP="OXF">) Onely in Reference to GOD the Fountain of All Goodne&s;s; <HI>i. e.</HI> the One Being Ab&s;olutely Infinite.</P>
<PB N="12" REF="7">
<Q> To make Rea&s;on, <HI>&s;ays he,</HI> di&s;co|ver tho&s;e Truths thus imprinted, is to &s;ay, that the U&s;e of Rea&s;on di&s;|covers to a man, what he knew be|fore. </Q>
<P><HI>An&s;w.</HI> By the U&s;e of Rea&s;on, or Ex|erci&s;e of our Under&s;tanding; we di&s;co|ver, or come to the Knowledge of that which was in our Under&s;tanding be|fore, though we did not <HI>Actually</HI> Ap|prehend or <HI>Reflect</HI> upon it. Hence it appears that this Gentleman's mo&s;t Confident A&s;&s;ertion is no better than a Gro&s;s Fal&s;hood: <Q REND="inline"> That we may as well think the U&s;e of Rea&s;on nece&s;|&s;ary to make our Eyes di&s;cover Vi|&s;ible Objects, as that there &s;hould be need of Rea&s;on, or the Exerci&s;e thereof, to make the Under&s;tand|ing &s;ee what is Originally engraven in it. </Q></P>
<P>We hope this Gentleman, upon a more mature Con&s;ideration, will not deny, That 'tis Nece&s;&s;ary that any Object &s;hould <HI>be in the &V;nder&s;tand|ing,</HI>
<PB N="13" REF="7"> as impre&s;t upon it, or propos'd to it, before it can be Perceiv'd, Known, or A&s;&s;ented unto, as a Verity, or that which Really is.</P>
<P>A thing <HI>vi&s;ible</HI> mu&s;t be <HI>in &s;ight;</HI> that is to &s;ay, it mu&s;t make &s;ome impre&s;|&s;ion upon the Vi&s;ive Faculty, before it can be &s;een. So an Object of the <HI>Intellect</HI> mu&s;t make &s;ome Impre&s;&s;ion before it can be Actually Perceiv'd, or Known.</P>
<Q><BIBL><HI>Chap. 3. Sect.</HI> 1.</BIBL> The Ignorance wherein many men are of them; (<HI>viz.</HI> Practical Principles;) and the &s;lowne&s;s of A&s;&s;ent wherewith others receive them, are manife&s;t Proofs that they are not Innate.</Q>
<P><HI>An&s;w.</HI> This Ignorance and Slovv|ne&s;s are manife&s;t Proofs that there is a Perver&s;ene&s;s in the WILL, Hin|dring the <HI>&V;nder&s;tanding</HI> from a due Reflection upon tho&s;e <HI>Practical Prin|ciples</HI> vvhich are all implied in the <HI>Notion,</HI> or <HI>Idea</HI> of the ONE Being
<PB N="14" REF="8"> Infinite in All Perfection: For no|thing can be more manife&s;t than this, That this <HI>Being</HI> is to be Lov'd vvith all our Heart, and vvith all our Soul. Upon this depend All other <HI>Practical Principles.</HI></P>
<Q><BIBL><HI>Chap. 3. Sect.</HI> 8.</BIBL> Con&s;cience is nothing el&s;e but our own Opinion of our own Actions. And if Con|&s;cience be a Proof of Innate Princi|ples, Contraries may be Innate Principles, &s;ince &s;ome men, with the &s;ame Bent of Con&s;cience, pro|&s;ecute what others avoid. </Q>
<P><HI>An&s;w.</HI> Con&s;cience is not <HI>Opinion,</HI> but that Faculty of the Rational Soul, by which, if <HI>Rightly</HI> Exercis'd, we <HI>Reflect</HI> upon our own Actions with a certain Notice of their conformity or Difformity to the Law of GOD.</P>
<P>An <HI>Opinion</HI> that any man has, That he plea&s;es GOD in what is Really Wicked, is not Con&s;cience, but the <HI>Defilement,</HI> or <HI>Pollution</HI> of Con&s;cience.</P>
<PB N="15" REF="8">
<Q><BIBL><HI>Book 2, Chap. 16. Sect.</HI> 8.</BIBL> This is ob&s;ervable in <HI>Number,</HI> That it is that which the Mind makes u&s;e of <HI>in mea&s;uring all things</HI> that by us are mea&s;urable; which principally are <HI>Expan&s;ion</HI> and <HI>Duration;</HI> and our <HI>Idea</HI> of Infinity, even when applyed to tho&s;e, &s;eems to be no|thing but the Infinity of Num|ber. </Q>
<P><HI>An&s;.</HI> Number is not Infinite in the mo&s;t &s;trict and proper &s;en&s;e of the word <HI>Infinite:</HI> It is indeed <HI>Indefinite,</HI> or <HI>Indeterminate,</HI> but it implies a Contradiction that it &s;hould be <HI>Infi|nite,</HI> becau&s;e it had a Beginning; and &s;o was <HI>Bounded &agrave; Parte An|te.</HI></P>
<P>Its being <HI>Indefinite,</HI> or <HI>Indetermi|nate,</HI> clearly &s;ugge&s;ts the <HI>Idea</HI> of the ONE <HI>Being Ab&s;olutely Infinite,</HI> which is the <HI>Foundation,</HI> or <HI>Origine</HI> of E|very <HI>&V;nite in Number,</HI> which we could not cenceive to be <HI>Multiplicable
<PB N="16" REF="9"> in Infinitum,</HI> if we had not &s;ome <HI>Conception,</HI> or <HI>Idea</HI> of ONE who&s;e Power is <HI>Infinite,</HI> which is the <HI>Only True</HI> GOD.</P>
<Q><BIBL><HI>Chap. 17. Sect.</HI> 14.</BIBL> They who would prove their <HI>Idea of Infinite to be po&s;itive, &s;eem</HI> to me, to do it by a plea&s;ant Argument taken from the Negation of an end; which being Negative, the Negation of it is po&s;itive. </Q>
<P><HI>An&s;w.</HI> We &s;ay, there is nothing but what is <HI>Tran&s;cendently</HI> Po&s;itive in the <HI>Idea</HI> we have of that <HI>Infinite,</HI> which we Attribute to GOD: Con|ceiving that he has no Bounds, or rather, that he is beyond all Bounds, or <HI>Modes of Being;</HI> we conceive that He Is Actually ALL that CAN Be: So that it implies a Contra|diction that any thing &s;hould ever <HI>Exi&s;t,</HI> but what Derives its Being from Him, and retains it only in a Continual Dependence upon Him. In the Cover&s;ation I have had in the
<PB N="17" REF="9"> World, the Divine Providence has given me many occa&s;ions to make Ob&s;ervations of <HI>Rational Souls,</HI> in Reference to their Notion of the <HI>Deity,</HI> far Different from tho&s;e which have been made by this Learned Man. I have Ob&s;erv'd many <HI>Women,</HI> and <HI>Chilaren, and Iliiterate Men</HI> that have had a much clearer <HI>Perception</HI> of the Divine E&s;&s;ence, more Pure, and Unmixt with Error, than He with all his Wit, and Learning has At|tain'd unto. They in the <HI>Simplicity</HI> of their Hearts have Reflected upon <HI>That which may be known of GOD manife&s;t in them,</HI> Viz. That <HI>Notion,</HI> or <HI>Idea</HI> of GOD, which GOD Him&s;elf has Given, Propos'd, or Enhibited to their <HI>&V;nder&s;tanding,</HI> or <HI>Spiritual Perceptive Faculty;</HI> whereas this Author <HI>Averting</HI> his Mind (as much as He can) from the Appre|hen&s;ion of any &s;uch <HI>Idea,</HI> Frames to him&s;elf an <HI>Idea of the Creator,</HI> which Implies a Conceit that the Divine Excellence, or Perfection differs, <HI>In the Degrees of the &s;ame Kind of Perfecti|on.</HI>
<PB N="18" REF="10"> from that which is in Men and Angels. Here the Learned, and Pi|ous Reader may Perceive how this Author by de&s;erting <HI>the Ground</HI> of all Right Ratiocination, the <HI>Innate Idea of GOD,</HI> and <HI>Phanta&s;ying</HI> that the Be&s;t <HI>Idea</HI> he can have of Him, mu&s;t be the <HI>Re&s;ult</HI> of his own Ra|tiocination, he <HI>becomes</HI> (as the <HI>Apo&s;tle</HI> &s;peaks) <HI>Vain in His Imaginations</HI> con|cerning Him, by Attributing to Him, Perfection of the SAME KIND with that which we find in our &s;elves, and in other Creatures, and &s;o putting Bounds, or Limits to the TRANSCENDENCY <HI>of the Divine Being.</HI></P>
<P>That the Judicious Reader may &s;ee, that I do not wrong this Author; I &s;hall here Recite tho&s;e Words of His, upon which I ground this charge again&s;t him.</P>
<Q><BIBL><HI>Chap. 23. Sect.</HI> 33, 34, 35.</BIBL> If we Examine the <HI>Idea</HI> we have of the Incomprehen&s;ible Supreme Being,
<PB N="19" REF="10"> We &s;hall find that we came by it the &s;ame way; and that the com|plex <HI>Ideas</HI> we have both of God, and &s;eparate Spirits, are made up of the &s;imple <HI>Ideas</HI> we receive from <HI>Reflection,</HI> v. 9. having from what we experiment in our &s;elves, got the <HI>Ideas</HI> of Exi&s;tence, and Durati|on, of Knowledge, and Power; of Plea|&s;ure, and Happine&s;s; and of &s;everal other Qualities, and Powers, which it is better to have than to be without when we would frame an <HI>Idea,</HI> the mo&s;t &s;uitable we can to the &s;upreme Being, we enlarge every one of the&s;e with our <HI>Idea</HI> of Infinity; and &s;o put|ting them together, make our com|plex <HI>Idea</HI> of God. For that the mind has &s;uch a Power of enlarging its <HI>Idea</HI> received from Sen&s;ation and Reflection, has been already, &s;hew|ed. </Q>
<P>Here he plainly Refers to tho&s;e Words, </P>
<PB N="20" REF="11">
<Q><BIBL><HI>Chap. 17. Sect.</HI> 13.</BIBL> I think, it is evident that the Addition of Infinite things toge|ther (as are all lengths, whereof we have the po&s;itive <HI>Ideas</HI>) can never otherwi&s;e produce the <HI>Idea</HI> of Infinite, than as Number does; which con|&s;i&s;ting of Additions of Finite Unites one to another, &s;ugge&s;ts the <HI>Idea</HI> of Infinite, only by a Power we find we have, of &s;till increa&s;ing the Sum, and Adding more of the SAME KIND, without coming one jot nearer the end of &s;uch Pro|gre&s;&s;ion. </Q>
<P>In the 34th <HI>Section</HI> of this 23d <HI>Chap.</HI> He has the&s;e Words&mdash;</P>
<Q> And to Frame the <HI>Idea</HI> of an Eter|nal Being: The Degrees, or Ex|tent, wherein we a&s;cribe Exi&s;tence, Power, Wi&s;dom, and all other Per|fection (which we can have any <HI>Ideas</HI> of) to that Soveraign be|ing which we call GOD, being all Boundle&s;s, and Infinite, we
<PB N="21" REF="11"> Frame the be&s;t Idea of him our Minds are capable of. <HI>Sect.</HI> 35. Tho in his own E&s;&s;ence GOD be but Sim|ple, and Uncompounded, yet I think I may &s;ay, we have no other <HI>Idea</HI> of him, but a Complex one of Exi&s;tence, Knowledge, Power, Happine&s;s, <HI>&amp;c.</HI> Infinite and Eternal. </Q>
<P>To what he &s;peaks of a <HI>Complex Idea of GOD,</HI> we an&s;wer, That a <HI>Complex Idea,</HI> in reference to his <HI>E&s;&s;ence,</HI> mu&s;t needs be Fal&s;e: But we may have &s;uch a <HI>Concep|tion</HI> or <HI>Idea</HI> of Him, in reference to his <HI>Works,</HI> which may be called a <HI>Complex Idea:</HI> But any &s;uch <HI>Idea</HI> may be Re&s;olv'd into the <HI>Simple Idea</HI> of His E&s;&s;ence, <HI>Viz.</HI> Of <HI>Being Ab&s;olutely Infinite.</HI> In that He grants that the <HI>Idea of</HI> GOD implies <HI>Exi&s;tence without Beginning, or End</HI> (Sect. 34.) He plainly di&s;covers the Force of the <HI>Innate Idea of</HI> GOD in His own Soul: For that which <HI>Is without Begin|ing, or End, Infinitely</HI> Tran&s;cends any Object, the <HI>Idea</HI> whereof implies NUM|BER, or DEGREES of Perfection. We grant, that the Notion of Finite
<PB N="22" REF="12"> Perfections Growing, or Increa&s;ing <HI>In Infinitam, Sugge&s;ts</HI> to us the <HI>Idea of GOD,</HI> or rather Prompts us to <HI>Reflect</HI> upon It: But we deny that this <HI>Idea</HI> Implies any other Being than that which <HI>Infinitely</HI> Tran&s;cends ALL DEGREES of Wi&s;|dom, Power, Goodne&s;s, <HI>&amp;c.</HI> That Are, or can be. But this Author talks of <HI>Degrees Boundle&s;s, and Infinite:</HI> And how can we conceive any Being to <HI>Tran&s;cend &s;uch Degrees?</HI> To this I An&s;wer, that DEGREES, or PROGRESSIONS mu&s;t have a <HI>Beginning,</HI> and &s;o be <HI>Bounded a Parte Ante,</HI> and con&s;quently can ne|ver be <HI>Boundle&s;s,</HI> or <HI>Infinite.</HI></P>
<Q><BIBL><HI>Sect.</HI></BIBL> Tho, &s;ays He, in his own E&s;&s;ence GOD be &s;imple, and uncom|pounded, yet I think we have no other <HI>Idea</HI> of him, but a Complexion of Exi&s;tence, Knowledge, <HI>&amp;c.</HI></Q>
<P>To this I An&s;wer, <HI>Fir&s;t,</HI> That the <HI>Simple Idea</HI> of <HI>NECESSARY EXIST|ENCE,</HI> implies the <HI>Infinity</HI> of Know|ledge, Power, <HI>&amp;c.</HI></P>
<P><HI>Secondly,</HI> here I ob&s;erve another In|&s;tance of the Force, and Efficacy of the
<PB N="23" REF="12"> <HI>Innate Idea</HI> of the Divine E&s;&s;ence in the Soul of this Man, in that he Acknow|ledges that GOD in his own E&s;&s;ence is Simple, or Uncompounded, which every Man mu&s;t Acknowledge to be True, &s;o far as he Reflects upon the <GAP LANG="grc" DESC="foreign" RESP="OXF">, as the Onely Ground of All True Rationcination.</P>
<Q><BIBL><HI>Sect.</HI> 36. </BIBL> This farther is to be ob&s;er|ved, that there is no <HI>Idea,</HI> we Attri|bute to God, which is not al&s;o a part of our Complex <HI>Idea</HI> of other Spirits. </Q>
<P><HI>An&s;.</HI> Any <HI>Conceit</HI> of the Nature or E&s;&s;ence of GOD, which does not im|ply <HI>Ab&s;olute Infinity,</HI> is not the <HI>True Idea</HI> of GOD, but an IDOL.</P>
<Q><BIBL>Book 4, <HI>Chap. 10. Sect.</HI> 7.</BIBL> I think, this I may &s;ay, that it is an ill way of e&s;tabli&s;hing this Truth, and &s;ilencing <HI>Athei&s;ts,</HI> to lay the whole &s;tre&s;s of &s;o important a Point, as this, upon that &s;ole Foundation: And take &s;ome Mens having that <HI>Idea</HI> of God in their minds (for 'tis evident &s;ome Men have none.
<PB N="24" REF="13"> and &s;ome wor&s;e than none, and the mo&s;t very different) for the only Proof of a Deity; and out of an over Fondne&s;s of that Darling Inven|tion, Ca&s;hier, or at lea&s;t endeavour to invalidate all other Arguments, and forbid us to hearken to tho&s;e Proofs, as being weak, or Fallacious, which our own Exi&s;tence, and the &s;en&s;ible parts of the Univer&s;e, offer &s;o clearly and cogently to our Thoughts, that I deem it impo&s;&s;ible for a con&s;idering Man to with&s;tand them. </Q>
<P><HI>An&s;.</HI> We affirm, that Every Crea|ture, Every part of the Univer&s;e Proves the Exi&s;tence of the CREATOR, as the <HI>Prime Cau&s;e</HI> of all THINGS, and EVENTS (Sin only excepted.) But we affirm al&s;o, that what He Signified to <HI>MOSES</HI> by calling him&s;elf, IAM, He &s;ignifies to every <HI>Rational Soul,</HI> That He Is <HI>Ab&s;olutely, or &V;niver&s;ally: He is Actually ALL that Can Be:</HI> This <HI>Signification,</HI> Idea, <HI>or Intellectual Repre&s;entation of the Divine E&s;&s;ence,</HI> Every Creature, Every EFFECT of the Divine Power, that comes to our Notice, <HI>Sugge&s;ts</HI> unto us,
<PB N="25" REF="13"> or <HI>Propo&s;eth</HI> to our CONTEMPLATI|ON. This Truth is mo&s;t certainly Sig|nified by the&s;e Words of the Ble&s;&s;ed Apo&s;tle, <HI>Rom.</HI> 1. 20. <GAP LANG="grc" DESC="foreign" RESP="OXF">.</P>
<P><HI>The Invi&s;ible things of Him being un|der&s;tood, being</HI><GAP LANG="grc" DESC="foreign" RESP="OXF">, MINDED, <HI>Ob|&s;erv'd, Reflected upon, <GAP LANG="grc" DESC="foreign" RESP="OXF">, by the things that are made,</HI> As the means, or Occa&s;ion of &s;uch <HI>Reflection, <GAP LANG="grc" DESC="foreign" RESP="OXF">, are clearly &s;een,</HI> are <HI>Perceiv'd,</HI> or <HI>Appre|hended</HI> by a kind of INTUITIVE Know|ledge; <HI>The Eyes of the &V;nderstanding being Fixt</HI> upon an IDEA, <HI>An Intelectu|al Image, or Repre&s;entation of HIM:</HI> Which <HI>Image,</HI> is That concerning which we have this <HI>Divine Te&s;timony, Gene&s;.</HI> 27. GOD <HI>Created Man in his own IMAGE. Power, and Godhead are</HI> Sy|nonymous Terms, each of them Signi|fying, The ONE ALMIGHTY, The ONE Being Infinite in All Perfection <HI>Of Him, and through Him, and to Him, are All things:</HI></P>
<CLOSER>To whom be Glory for ever. <HI>AMEN.</HI> &Egr;&Rgr;&KHgr;&Ogr;&Ugr; &Kgr;&Ugr;&Rgr;&Igr;&Egr; &Igr;&EEgr;&Sgr;&Ogr;&Ugr;.</CLOSER>
</DIV1>
<DIV1 TYPE="text">
<PB N="26" REF="14">
<HEAD>Gerardus de Uries <HI>In Exercit. 2. Sect.</HI> 7. haec Verba habet:</HEAD>
<Q> QUaelibet, aiunt, ex no&s;tris Ideis requirit cau&s;am, in qua vel for|ma&s;iter, vel erninenter contineantur perfectiones, quae in Idea repre&s;entan|tur. Habemus autem Ideam Dei, Tan|quam Entis infinite perfecti: Ergo ali|qua ejus cau&s;a erit, in &s;e vel formaliter, vel eminenter perfectiones illas conti|nens, quae in Idea tali reprae&s;entantur, id e&s;t, infinitas. In Nullo ero Finito infinitas perfectiones exi&s;tunt. Ergo datus aliquod infinite perfectum, in quo omnes illae perfectiones continean|tur,
<PB N="27" REF="14"> quod&abque; adeo &s;it illius Ideae cau&s;a. Quod ip&s;um e&s;t Deus. Ad quae notan|dum, Ideam, quae per omnia Deum re|pre&s;entat, &s;ic ut a parte &s;ui exi&s;tit, nece&s;|&s;ario po&s;cere infinitam &s;ui cau&s;am, quia &amp; ip&s;a talis e&s;t infinita. At vero eju&s;|modi Ideam ut mens humana habeat, tantum abe&s;t ut ne quidem habere po&s;|&s;it. Con&s;tat enim, vim concipiendi, non e&s;&s;e ip&s;a mente majorem; quare, cum haec finita &s;it, etiam illam e&s;&s;e talem. Unde conficitur non po&s;&s;e finitam no|&s;tram mentem clara aliqua Idea &s;ibi po&s;itive reprae&s;entare, perfectiones infi|nitas tanquam tales; Cogno&s;cere ta|men pro modulo infinite perfectum, fateor; verum non aliter quam per|fectiones finitas multiplicando; ii&s;&abque; omnes limites ac imperfectiones detra|hendo; ac deni&abque; judicando majus id e&s;&s;e, quam quod a finita mente com|prehendi queat. Quae omnia cum a mente no&s;tra fieri po&s;&s;int, Ideae infiniti entis cau&s;am aliquam extra mentem quaerere nil e&s;t nece&s;&s;e; nedum ut et &s;tatuatur infinita, </Q>
<PB N="28" REF="15">
<P>Non aliter, inquit, quam Perfectionor Finitas Multiplicando. Re&s;p. Nequa|quam Coneipimus SIMPLICITER INFINITUM, &s;eu DEUM Verum &amp; Aeternum, Perfectiones Finitas Multipli|cando: Nam hoc e&s;&s;et exi&s;timare Per|fectiones in Creaturis e&s;&s;e <HI>Eju&s;dem Gene|ris</HI> cum Perfectionibus, &s;eu Attributis Divinis, Quae nihil aliud &s;unt, quam ip&s;a Divina, &s;ou <HI>Ip&s;um Simpliciter Infinitum</HI> a Meate no&s;tra Conceptum &s;ub Variis Co|gitandi Modis cum Re&s;pectu ad Varios Ejusdem INFINITI Effioientis in rebus Finitis Effectus.</P>
<Q><BIBL>Di&s;&s;ertat de Conceptu Infiniti, <HI>Sect.</HI> 7.</BIBL> Ego pror&s;us autumo Conceptum Infiniti, qua talis, in mente no&s;tra Nega|tivum e&s;&s;e, non Po&s;itivum: Demon&s;tro: Quicquid Po&s;itive concipimus id Intel|lectui no&s;tro tanquam illi approportio|natum occurit. Fieri nam&abque; non pote&s;t, ut aliquid po&s;itive a mente no&s;tra at|tingatur, quod captum ejus excedit, in quantum ni mirum eum excedit, quoni|am implicat intellectum no&s;trum po&s;i|tivo modo ver&s;ari circa id, quod &s;ua natura e&s;t extra ejus &s;phaeram activi|tatis. </Q>
<PB N="27" REF="15">
<P>Re&s;p. Contradictionem implicat, ut Id non &s;it &s;umm&egrave; Po&s;itivum, quod Mens no&s;tra Aprehendit &s;ub Ratione, &s;eu IDEA SIMPLICITER INFINITI, Quod, manife&s;tum e&s;t, Infinit&egrave; no&s;tram Excedere Sphaeram Activitatis <HI>Intellectivae, adeo</HI> ut Id nullo modo Po&s;&s;it Mens no&s;tra <HI>Comprehendere:</HI> Nec tamen hinc &s;equitur, quod Ip&s;um INFINITUM a Mente no&s;tra, &s;eu Intellectu Po&s;itive non Attin|gatur. Quicquid id e&s;t, quod Mens no&s;tra Concipere pote&s;t per aliquam Ideam, &s;eu Conceptum a &s;eip&s;a Formatum, hoc cer|te e&s;t ip&s;i Intellectui Approportionatum; &s;ed Nulla e&s;t Proportio inter Mentem no|&s;tram at&abque; <HI>Ip&s;um Simpliciter Infinitum,</HI> DEUM <HI>Opt. Max</HI> Cujus Notio, &s;eu <HI>Idea ab</HI> Ip&s;o DEO in Mente no&s;tra e&s;t Formata, in quam Mens no&s;tra &s;eu Intellectus &s;e Pote&s;t <HI>Reflectere,</HI> &s;ed nullo modo Potuit|eam Formare, &s;eu Efficere.</P>
<Q><BIBL><HI>Sect.</HI> 2. </BIBL> Quamvis &s;it certi&s;&s;imum nos merito ob validas rationes judicare id, in re infinit&acirc; plus e&s;t quam in Finit&acirc;; &amp; per quod res infinita con&s;tituitur in e&s;&s;e Infiniti, e&s;&s;e a parte rei, quam maxime po&s;itivum; negatur tamen illud plus
<PB N="28" REF="16"> realitatis, quod e&s;t in re Infinita, eam&abque; Infinitam facit, Te Ide&acirc; quadam po&s;iti|va concipere; quod docui&s;&s;e omnino nece&s;&s;e fuerat ad conficiendum, nos <HI>In|finitum per veram Ideam, &amp; non'tantum per Negationem Finiti percipere.</HI></Q>
<P>Re&s;p. Hinc con&s;tat nos <HI>illud Plus Re|alitatis Ide&acirc; Po&s;itiv&acirc; Concipere,</HI> quod ex|plicite, &amp; directe Concipiamus, Illud e&s;&s;e Summe Po&s;itivum; nempe Infinitum om|nia Creata, &s;eu Finita ip&s;&acirc; <HI>Realitate,</HI> &s;eu <HI>Entitate</HI> Infinite Excedere.</P>
<Q><BIBL><HI>Diatr. de Ideis Innatis, Sect.</HI> 8. </BIBL> Suf|ficit ad id, ut Ideam Dei infinite perfecti formet Mens ip&s;a, &s;i perfectionibus, quarum Ideam ex creaturis hau&s;it, &s;ic fines detraxerit, ut nullam amplius in eis advertat limitationem, quam ad|vertit omnino in rebus creatis; Hoc vero cur excedat mentis vires audire lubet. </Q>
<P>Re&s;pondeo, Veram Dei Infinite Per|fecti Ideam non aliquam includere Per|fectionem <HI>Eju&s;dem Generis</HI> cum i&s;tiu&s;mo|di Perfectionibus, quarum <HI>Ideam</HI> Mens ip&s;a ex Creaturis hau&s;it: Sed quaelibet Creatura Cogitata, &s;eu <HI>Intellectu</HI> Percep|ta
<PB N="29" REF="16"> Sufficit, ut In&s;trumentum <HI>Providentiae Divinae,</HI> ad excitandum <HI>Intellectum, ut Reflectat</HI> fe&s;e in <HI>Ideam DEI</HI> Opt. Max. UNIUS <HI>Simpliciter Infiniti;</HI> hoc e&s;t, in ip&s;am no&s;tri <HI>Intellectus Modificationem,</HI> quae provenit, &s;eu emanat a <HI>Peculiari Modo,</HI> quo DEUS, <HI>E&s;&s;entia Simpliciter Infinita</HI> Ine&s;t in omni Anima <HI>Rationali.</HI> Percipere INFINITUM, ni&s;i per <HI>Ideam</HI> ab Ip&s;o INFINITO Provenientem, tan|tum abe&s;t, ut Valeat Humanus Intel|lectus, quantum, ut Valeat Corpus &s;uis ip&s;ius viribus e Terris ad A&s;tra a&s;cendere.</P>
<Q><BIBL><HI>Sect.</HI> 2. </BIBL> At vero telum hinc in me conii|ciendum erat trabale. Nimirum <HI>'Cum D. de &V;ries Ideam Dei Innatam neget, &amp; per di&s;cur&s;um eam formari doceat ab ip&s;a mente, non video, ait, qua ratione eam propo&s;itionem, Deus Exi&s;tit, ad im|mediatas, noeticas, &amp; innatas referre queat.</HI> Uti&abque; tamen queo: quia in|natam Dei notitiam &s;ola a&s;&s;entiendi pronitate definivi. </Q>
<P>Re&s;p. Ego dico illam huic; Propo&s;itioni Deus Exi&s;tit; A&s;&s;entiendi Pronitatem ali|unde non oriri, ni&s;i ab Innata DEI Opt. Max. <HI>Ide&agrave;,</HI> quae &s;cilicet nihil aliud e&s;t, ni&s;i
<PB N="30" REF="17"> <HI>ip&s;a</HI> (ut &s;upra dixi) <HI>No&s;tri Intellectus Modificatio,</HI> &amp;c. Quicquid e&s;t in Rerum Natura, Intellectui Humano Applicatum, Sufficeret, &s;i Pravitas <HI>Voluntatis</HI> non ob&s;taret, ad excitandum <HI>Intellectum, &s;eu Facultatem Intellectivam ad Actum Intelli|gendi</HI> &s;eu clare, ac di&s;tincte Percipiendi CREATOREM in omni Creatura, <HI>Pe|culiari Modo</HI> in omni Anima <HI>Rationali,</HI> Exi&s;tentem. T&ograve; clare ac di&s;tincte CRE|ATOREM Percipere includit T&ograve; Perci|pere <HI>Virtualiter, &s;eu Implicite; vel For|maliter, &s;eu Explicite Eum</HI> E&s;&s;e UNUM <HI>Simpliciter Infinitum.</HI></P>
<P>Vale, Amice Lector. Faxit Deus Opt. Max. ut ad &s;ummam <HI>Summae Veritatis Notitiam Amando</HI> potius, quam <HI>Di&s;qui|rendo</HI> pervenire annitamur: Nec unquam nobis licere cen&s;eamus <HI>Quae&s;tiones</HI> di&s;cu|tere, an hoc vel illud &s;it Verum, ni&s;i &s;ancti&s;&s;imo i&s;tiu&s;modi Studio adducti, ut OMNI VERO Cum OMNIO BONO in Aeternum perfruamur.</P>
<Q><BIBL><HI>San.</HI> AUGUSTINUS in P&s;almum 27. </BIBL> Non e&s;t Lumen No&s;trum Ex Nobis, &s;ed Tu Illuminabis Lucernam meam, DO|MINE. &Egr;&Rgr;&KHgr;&Ogr;&Ugr; &Kgr;&Ugr;&Rgr;&Igr;&Egr;&Igr;&EEgr;&Sgr;&Ogr;&Ugr;</Q>
<TRAILER>FINIS.</TRAILER>
</DIV1>
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<BACK>
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<PB REF="17">
<HEAD>A Catalogue <HI>of Books lately Printed and Publi&s;hed for</HI> W. Mar&s;hall <HI>at the</HI> Bible <HI>in</HI> Newgate Street, <HI>and</HI> J. Mar&s;hall <HI>at the</HI> Bible <HI>in</HI> Grace-Church Street.</HEAD>
<P N="1">1. A New methodifed Concordance, price 6 <HI>d.</HI></P>
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<P N="5">5. The true &s;pring of Go&s;pel Light, and &s;en&s;e of &s;in, Je&s;us Chri&s;t and him crucified, evidently &s;et forth by his &s;pirit in his word; delivered in a Sermon preached at <HI>London,</HI> and &s;ince enlarged, by <HI>Richard Davis,</HI> price 6 <HI>d.</HI></P>
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<P N="9">9. A Compendium of the Covenant of Grace, as the mo&s;t &s;olid &s;upport under the mo&s;t terri|ble
<PB REF="18"> Conflicts of Death; though armed with De|&s;ertion, Decay of Grace, and &s;en&s;e of Guilt, by <HI>Walter Cro&s;s,</HI> M. A. price 6 <HI>d.</HI></P>
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<P N="12">12. Chri&s;tinaity the great My&s;tery, in an&s;wer to a late Treati&s;e, Chri&s;tianity not My&s;terious; together with a Po&s;t-&s;cript Letter to the Author, price 1 <HI>s.</HI></P>
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<P N="14">14. A choice Drop of Honey from the Rock Chri&s;t; or, a &s;hort word of Advice to all &s;aints, but e&s;pecially to tho&s;e that be in Church Fellow|&s;hip; whereby they may be helped to &s;tand upon the right Foundation, by <HI>Tho. Wilcocks,</HI> price. <HI>6d.</HI></P>
<P N="15">15. Evangelical E&s;&s;ays, being a di&s;covery of the everla&s;ting Go&s;pel Life of Chri&s;t, by <HI>George Sicks,</HI> price bound 1 <HI>s. 6 d.</HI></P>
<P N="16">16. An Expo&s;ition on the whole Book of Eccle|&s;ia&s;tes, by <HI>Geo. Sicks,</HI> price bound 3 <HI>s.</HI></P>
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<P N="18">18. The Young Mans Guide for Drawing, Limning and Etching, with printed Directions, price 1 <HI>s.</HI></P>
<P N="19">19. More work for the Dean, in Vindication of
<PB REF="18"> <HI>Henry Borow, Guinwood</HI> and <HI>Penery;</HI> with a Peti|tion of tho&s;e per&s;ecuted Chri&s;tians; wherein is &s;hewed their barbarous u&s;age, price 6 <HI>d.</HI></P>
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<P N="24">24. Anatomy &s;piritualized, in which is con&s;ider'd 1. The happy State of mans Integrity in his fir&s;t Creation. 2. The woeful Apo&s;tacy of Man from God by his original &s;in. 3. Mans re&s;toration by the &s;econd <HI>Adam,</HI> price bound 1 <HI>s. 6 d.</HI></P>
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<P N="27">27. The true Nature of a Go&s;pel Church, bound 3 <HI>s.</HI></P>
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<PB REF="19">
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