A REFUTATION OF Some of the False Conceits IN Mr. LOCKE's ESSAY CONCERNING Humane Ʋnderstanding. Together with a Brief Answer (in Latine) to the Argumentation of GERARDƲS de ƲRIES against the Innate Idea of GOD. By Edmund Elys, sometime Fellow of Baliol-Colledge in Oxford.

[...] Plato.

LONDON: Printed for, and Sold by Will. Marshal at the Bible in Newgatestreet, and John Marshal at the Bible in Grace Church-street. 1697.


THE main Point in De­bate in these Small Tracts, is, Whether it be most to the Glory of the Father of Spi­rits, and to the Excellency of the Humane Immortal Spirit, his Off­spring; [Page] That an Idea of God, the Infinite Spirit, and Intellect, should be Concreated with, or In­generated into it, when made in his Image, Genesis 1. 27. Or such Idia only Rise up within it by its own Formation, in the Ex­ercise of Its-Self upon Exter­nal Objects, under the Ministry of Sense, and its Ratiocinations upon them. It is easily acknow­ledged, The Latter comes in as an Additional to the Former, and Flows Necessarily from it. For the Invisible Things of Him, from the Creation of the World, are clearly seen, being understood by the Things that are made, even his Eternal and Godhead, 1. it be denied, but that [Page] This Method of Sense is nearest, and lies most open to us in this Degenerate State, wherein we are sunk down into Matter and Sense.

But this will not Decide the Controversie; That alone can do it, that can give us the Origi­nal Make of our Minds, or In­tellectual Spirits; and wherein the Divine Glory most manifested it self within us at the First: And that is the Word of God A­lone.

Now That bath Declared, The [...]: The Idea of God, (as the Word Properly may be Transla­ted) [Page] is Manifested in men; For God hath shewed it to Them, by the same Impress of Creation, by which He made Weights for the Wind, and a Way for the Lightning of Thunder. He said, by Intel­lectual Inspiration, Job 28. 28. The Fear of the Lord, That is Wisdom.

As now in Regeneration, or New Creation, the Spirit is Renewed, in the same Image, in Knowledge, Righteousness and True Holiness, Ephesians 4. 24. Colossians 3. 20. So He was First Created.

The Eclipse on this Idea is by Sin, and Corruption, the Ali­enation [Page] from God, through the Ignorance in us, and be­cause of the Blindness of our Hearts, v. 18. We are now Condemned, as to the Mines, in Attaining Knowledge, and to work by Sense first.

This is the Great Intention of the Following Animadversions, which according to Solomon's Advice, Hastens to the Conclusion of the Matter, Eccles. 12. 13. Com­prising Much in Little; and so is Recommended to Divine Blessing, and Publick Acceptance; as Asser­ting from Scripture, and Reason Enlightned by it; An Vnderstan­ding cannot be an Ʋnderstanding in the Glory and Dignity of the First Creation; but it must have the [Page] Image, and Idea of the Infinite, All Creating Ʋnderstanding upon it, and within it; though infinite­ly exceeding it.

A REFUTATION OF Some of the False Conceits in Mr. LOCKE's ESSAY concerning Humane Ʋnderstan­ding.

Essay concerning Humane Ʋnderstanding, Book 1. Ch. 2. TO Imprint any thing on the Mind, without the Mind's perceiving it, seems to me hardly intelligible.

Answ. Almighty GOD, the ONE Being Absolutely 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 themselves, and in All other Crea­tures.

The First Act of the Rational Soul is the Perception, or Apprehension of Being Absolute or Ʋniversal: For 'tis im­possible the Soul should Perceive or Ap­prehend this, or that to be, without any Notion or Appreheesion of Being Abso­lute, or Universal, which Being is GOD.

In the Notion, or Idea of GOD is implied the Idea of All Things; since He is the Fountain of All Be­ing.

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 Mind's perceiving it. When we say, That GOD has imprinted an Idea of Himself upon the minds of All men: Our meaning is this, That he has made [Page 11] use of such a Nature or Mode of Being, that whensoever we REFLECT, [...], (according to such a State in which we were Created), upon our own Souls, we cannot but have some Notion or Perception of Him, In whom we Live, and Move, and have our Being.

The Corruption of Humane Nature chiefly consists in the Defection of the WILL from the Divine Goodness, to which Onely it ought to be Ful­ly and Absolutely Inclin'd; and in the Defection of the ƲNDERSTAN­DING of the One Infinite Essence; which Defection of the UNDER­STANDING arises from the Per­verseness of the WILL being Bent upon such Objects, as if they were Absolutely Good, which are but Vani­ty and vexation of Spirit; unless they are affected by the WILL or Intel­lectual Appetite, ( [...]) Onely in Reference to GOD the Fountain of All Goodness; i. e. the One Being Absolutely Infinite.

To make Reason, says he, disco­ver those Truths thus imprinted, is to say, that the Use of Reason dis­covers to a man, what he knew be­fore.

Answ. By the Use of Reason, or Ex­ercise of our Understanding; we disco­ver, or come to the Knowledge of that which was in our Understanding be­fore, though we did not Actually Ap­prehend or Reflect upon it. Hence it appears that this Gentleman's most Confident Assertion is no better than a Gross Falshood: ‘That we may as well think the Use of Reason neces­sary to make our Eyes discover Vi­sible Objects, as that there should be need of Reason, or the Exercise thereof, to make the Understand­ing see what is Originally engraven in it.’

We hope this Gentleman, upon a more mature Consideration, will not deny, That 'tis Necessary that any Object should be in the Ʋnderstand­ing, [Page 13] as imprest upon it, or propos'd to it, before it can be Perceiv'd, Known, or Assented unto, as a Verity, or that which Really is.

A thing visible must be in sight; that is to say, it must make some impres­sion upon the Visive Faculty, before it can be seen. So an Object of the Intellect must make some Impression before it can be Actually Perceiv'd, or Known.

Chap. 3. Sect. 1. The Ignorance wherein many men are of them; (viz. Practical Principles;) and the slowness of Assent wherewith others receive them, are manifest Proofs that they are not Innate.

Answ. This Ignorance and Slovv­ness are manifest Proofs that there is a Perverseness in the WILL, Hin­dring the Ʋnderstanding from a due Reflection upon those Practical Prin­ciples vvhich are all implied in the Notion, or Idea of the ONE Being [Page 14] Infinite in All Perfection: For no­thing can be more manifest than this, That this Being is to be Lov'd vvith all our Heart, and vvith all our Soul. Upon this depend All other Practical Principles.

Chap. 3. Sect. 8. Conscience is nothing else but our own Opinion of our own Actions. And if Con­science be a Proof of Innate Princi­ples, Contraries may be Innate Principles, since some men, with the same Bent of Conscience, pro­secute what others avoid.

Answ. Conscience is not Opinion, but that Faculty of the Rational Soul, by which, if Rightly Exercis'd, we Reflect upon our own Actions with a certain Notice of their conformity or Difformity to the Law of GOD.

An Opinion that any man has, That he pleases GOD in what is Really Wicked, is not Conscience, but the Defilement, or Pollution of Conscience.

Book 2, Chap. 16. Sect. 8. This is observable in Number, That it is that which the Mind makes use of in measuring all things that by us are measurable; which principally are Expansion and Duration; and our Idea of Infinity, even when applyed to those, seems to be no­thing but the Infinity of Num­ber.

Ans. Number is not Infinite in the most strict and proper sense of the word Infinite: It is indeed Indefinite, or Indeterminate, but it implies a Contradiction that it should be Infi­nite, because it had a Beginning; and so was Bounded à Parte An­te.

Its being Indefinite, or Indetermi­nate, clearly suggests the Idea of the ONE Being Absolutely Infinite, which is the Foundation, or Origine of E­very Ʋnite in Number, which we could not cenceive to be Multiplicable [Page 16] in Infinitum, if we had not some Conception, or Idea of ONE whose Power is Infinite, which is the Only True GOD.

Chap. 17. Sect. 14. They who would prove their Idea of Infinite to be positive, seem to me, to do it by a pleasant Argument taken from the Negation of an end; which being Negative, the Negation of it is positive.

Answ. We say, there is nothing but what is Transcendently Positive in the Idea we have of that Infinite, which we Attribute to GOD: Con­ceiving that he has no Bounds, or rather, that he is beyond all Bounds, or Modes of Being; we conceive that He Is Actually ALL that CAN Be: So that it implies a Contra­diction that any thing should ever Exist, but what Derives its Being from Him, and retains it only in a Continual Dependence upon Him. In the Coversation I have had in the [Page 17] World, the Divine Providence has given me many occasions to make Observations of Rational Souls, in Reference to their Notion of the Deity, far Different from those which have been made by this Learned Man. I have Observ'd many Women, and Chilaren, and Iliiterate Men that have had a much clearer Perception of the Divine Essence, more Pure, and Unmixt with Error, than He with all his Wit, and Learning has At­tain'd unto. They in the Simplicity of their Hearts have Reflected upon That which may be known of GOD manifest in them, Viz. That Notion, or Idea of GOD, which GOD Himself has Given, Propos'd, or Enhibited to their Ʋnderstanding, or Spiritual Perceptive Faculty; whereas this Author Averting his Mind (as much as He can) from the Appre­hension of any such Idea, Frames to himself an Idea of the Creator, which Implies a Conceit that the Divine Excellence, or Perfection differs, In the Degrees of the same Kind of Perfecti­on. [Page 18] from that which is in Men and Angels. Here the Learned, and Pi­ous Reader may Perceive how this Author by deserting the Ground of all Right Ratiocination, the Innate Idea of GOD, and Phantasying that the Best Idea he can have of Him, must be the Result of his own Ra­tiocination, he becomes (as the Apostle speaks) Vain in His Imaginations con­cerning Him, by Attributing to Him, Perfection of the SAME KIND with that which we find in our selves, and in other Creatures, and so putting Bounds, or Limits to the TRANSCENDENCY of the Divine Being.

That the Judicious Reader may see, that I do not wrong this Author; I shall here Recite those Words of His, upon which I ground this charge against him.

Chap. 23. Sect. 33, 34, 35. If we Examine the Idea we have of the Incomprehensible Supreme Being, [Page 19] We shall find that we came by it the same way; and that the com­plex Ideas we have both of God, and separate Spirits, are made up of the simple Ideas we receive from Reflection, v. 9. having from what we experiment in our selves, got the Ideas of Existence, and Durati­on, of Knowledge, and Power; of Plea­sure, and Happiness; and of several other Qualities, and Powers, which it is better to have than to be without when we would frame an Idea, the most suitable we can to the supreme Being, we enlarge every one of these with our Idea of Infinity; and so put­ting them together, make our com­plex Idea of God. For that the mind has such a Power of enlarging its Idea received from Sensation and Reflection, has been already, shew­ed.

Here he plainly Refers to those Words,

Chap. 17. Sect. 13. I think, it is evident that the Addition of Infinite things toge­ther (as are all lengths, whereof we have the positive Ideas) can never otherwise produce the Idea of Infinite, than as Number does; which con­sisting of Additions of Finite Unites one to another, suggests the Idea of Infinite, only by a Power we find we have, of still increasing the Sum, and Adding more of the SAME KIND, without coming one jot nearer the end of such Pro­gression.

In the 34th Section of this 23d Chap. He has these Words—

And to Frame the Idea of an Eter­nal Being: The Degrees, or Ex­tent, wherein we ascribe Existence, Power, Wisdom, and all other Per­fection (which we can have any Ideas of) to that Soveraign be­ing which we call GOD, being all Boundless, and Infinite, we [Page 21] Frame the best Idea of him our Minds are capable of. Sect. 35. Tho in his own Essence GOD be but Sim­ple, and Uncompounded, yet I think I may say, we have no other Idea of him, but a Complex one of Existence, Knowledge, Power, Happiness, &c. Infinite and Eternal.

To what he speaks of a Complex Idea of GOD, we answer, That a Complex Idea, in reference to his Essence, must needs be False: But we may have such a Concep­tion or Idea of Him, in reference to his Works, which may be called a Complex Idea: But any such Idea may be Resolv'd into the Simple Idea of His Essence, Viz. Of Being Absolutely Infinite. In that He grants that the Idea of GOD implies Existence without Beginning, or End (Sect. 34.) He plainly discovers the Force of the Innate Idea of GOD in His own Soul: For that which Is without Begin­ing, or End, Infinitely Transcends any Object, the Idea whereof implies NUM­BER, or DEGREES of Perfection. We grant, that the Notion of Finite [Page 22] Perfections Growing, or Increasing In Infinitam, Suggests to us the Idea of GOD, or rather Prompts us to Reflect upon It: But we deny that this Idea Implies any other Being than that which Infinitely Transcends ALL DEGREES of Wis­dom, Power, Goodness, &c. That Are, or can be. But this Author talks of Degrees Boundless, and Infinite: And how can we conceive any Being to Transcend such Degrees? To this I Answer, that DEGREES, or PROGRESSIONS must have a Beginning, and so be Bounded a Parte Ante, and consquently can ne­ver be Boundless, or Infinite.

Sect. Tho, says He, in his own Essence GOD be simple, and uncom­pounded, yet I think we have no other Idea of him, but a Complexion of Existence, Knowledge, &c.

To this I Answer, First, That the Simple Idea of NECESSARY EXIST­ENCE, implies the Infinity of Know­ledge, Power, &c.

Secondly, here I observe another In­stance of the Force, and Efficacy of the [Page 23] Innate Idea of the Divine Essence in the Soul of this Man, in that he Acknow­ledges that GOD in his own Essence is Simple, or Uncompounded, which every Man must Acknowledge to be True, so far as he Reflects upon the [...], as the Onely Ground of All True Rationcination.

Sect. 36. This farther is to be obser­ved, that there is no Idea, we Attri­bute to God, which is not also a part of our Complex Idea of other Spirits.

Ans. Any Conceit of the Nature or Essence of GOD, which does not im­ply Absolute Infinity, is not the True Idea of GOD, but an IDOL.

Book 4, Chap. 10. Sect. 7. I think, this I may say, that it is an ill way of establishing this Truth, and silencing Atheists, to lay the whole stress of so important a Point, as this, upon that sole Foundation: And take some Mens having that Idea of God in their minds (for 'tis evident some Men have none. [Page 24] and some worse than none, and the most very different) for the only Proof of a Deity; and out of an over Fondness of that Darling Inven­tion, Cashier, or at least endeavour to invalidate all other Arguments, and forbid us to hearken to those Proofs, as being weak, or Fallacious, which our own Existence, and the sensible parts of the Universe, offer so clearly and cogently to our Thoughts, that I deem it impossible for a considering Man to withstand them.

Ans. We affirm, that Every Crea­ture, Every part of the Universe Proves the Existence of the CREATOR, as the Prime Cause of all THINGS, and EVENTS (Sin only excepted.) But we affirm also, that what He Signified to MOSES by calling himself, IAM, He signifies to every Rational Soul, That He Is Absolutely, or Ʋniversally: He is Actually ALL that Can Be: This Signification, Idea, or Intellectual Representation of the Divine Essence, Every Creature, Every EFFECT of the Divine Power, that comes to our Notice, Suggests unto us, [Page 25] or Proposeth to our CONTEMPLATI­ON. This Truth is most certainly Sig­nified by these Words of the Blessed Apostle, Rom. 1. 20. [...].

The Invisible things of Him being un­derstood, being [...], MINDED, Ob­serv'd, Reflected upon, [...], by the things that are made, As the means, or Occasion of such Reflection, [...], are clearly seen, are Perceiv'd, or Appre­hended by a kind of INTUITIVE Know­ledge; The Eyes of the Ʋnderstanding being Fixt upon an IDEA, An Intelectu­al Image, or Representation of HIM: Which Image, is That concerning which we have this Divine Testimony, Genes. 27. GOD Created Man in his own IMAGE. Power, and Godhead are Sy­nonymous Terms, each of them Signi­fying, The ONE ALMIGHTY, The ONE Being Infinite in All Perfection Of Him, and through Him, and to Him, are All things:

To whom be Glory for ever. AMEN. ΕΡΧΟΥ ΚΥΡΙΕ ΙΗΣΟΥ.

Gerardus de Uries In Exercit. 2. Sect. 7. haec Verba habet:

QUaelibet, aiunt, ex nostris Ideis requirit causam, in qua vel for­masiter, vel erninenter contineantur perfectiones, quae in Idea representan­tur. Habemus autem Ideam Dei, Tan­quam Entis infinite perfecti: Ergo ali­qua ejus causa erit, in se vel formaliter, vel eminenter perfectiones illas conti­nens, quae in Idea tali repraesentantur, id est, infinitas. In Nullo ero Finito infinitas perfectiones existunt. Ergo datus aliquod infinite perfectum, in quo omnes illae perfectiones continean­tur, [Page 27] quod (que) adeo sit illius Ideae causa. Quod ipsum est Deus. Ad quae notan­dum, Ideam, quae per omnia Deum re­presentat, sic ut a parte sui existit, neces­sario poscere infinitam sui causam, quia & ipsa talis est infinita. At vero ejus­modi Ideam ut mens humana habeat, tantum abest ut ne quidem habere pos­sit. Constat enim, vim concipiendi, non esse ipsa mente majorem; quare, cum haec finita sit, etiam illam esse talem. Unde conficitur non posse finitam no­stram mentem clara aliqua Idea sibi positive repraesentare, perfectiones infi­nitas tanquam tales; Cognoscere ta­men pro modulo infinite perfectum, fateor; verum non aliter quam per­fectiones finitas multiplicando; iis (que) omnes limites ac imperfectiones detra­hendo; ac deni (que) judicando majus id esse, quam quod a finita mente com­prehendi queat. Quae omnia cum a mente nostra fieri possint, Ideae infiniti entis causam aliquam extra mentem quaerere nil est necesse; nedum ut et statuatur infinita,

Non aliter, inquit, quam Perfectionor Finitas Multiplicando. Resp. Nequa­quam Coneipimus SIMPLICITER INFINITUM, seu DEUM Verum & Aeternum, Perfectiones Finitas Multipli­cando: Nam hoc esset existimare Per­fectiones in Creaturis esse Ejusdem Gene­ris cum Perfectionibus, seu Attributis Divinis, Quae nihil aliud sunt, quam ipsa Divina, sou Ipsum Simpliciter Infinitum a Meate nostra Conceptum sub Variis Co­gitandi Modis cum Respectu ad Varios Ejusdem INFINITI Effioientis in rebus Finitis Effectus.

Dissertat de Conceptu Infiniti, Sect. 7. Ego prorsus autumo Conceptum Infiniti, qua talis, in mente nostra Nega­tivum esse, non Positivum: Demonstro: Quicquid Positive concipimus id Intel­lectui nostro tanquam illi approportio­natum occurit. Fieri nam (que) non potest, ut aliquid positive a mente nostra at­tingatur, quod captum ejus excedit, in quantum ni mirum eum excedit, quoni­am implicat intellectum nostrum posi­tivo modo versari circa id, quod sua natura est extra ejus sphaeram activi­tatis.

Resp. Contradictionem implicat, ut Id non sit summè Positivum, quod Mens nostra Aprehendit sub Ratione, seu IDEA SIMPLICITER INFINITI, Quod, manifestum est, Infinitè nostram Excedere Sphaeram Activitatis Intellectivae, adeo ut Id nullo modo Possit Mens nostra Comprehendere: Nec tamen hinc sequitur, quod Ipsum INFINITUM a Mente nostra, seu Intellectu Positive non Attin­gatur. Quicquid id est, quod Mens nostra Concipere potest per aliquam Ideam, seu Conceptum a seipsa Formatum, hoc cer­te est ipsi Intellectui Approportionatum; sed Nulla est Proportio inter Mentem no­stram at (que) Ipsum Simpliciter Infinitum, DEUM Opt. Max Cujus Notio, seu Idea ab Ipso DEO in Mente nostra est Formata, in quam Mens nostra seu Intellectus se Potest Reflectere, sed nullo modo Potuit­eam Formare, seu Efficere.

Sect. 2. Quamvis sit certissimum nos merito ob validas rationes judicare id, in re infinitâ plus est quam in Finitâ; & per quod res infinita constituitur in esse Infiniti, esse a parte rei, quam maxime positivum; negatur tamen illud plus [Page 28] realitatis, quod est in re Infinita, eam (que) Infinitam facit, Te Ideâ quadam positi­va concipere; quod docuisse omnino necesse fuerat ad conficiendum, nos In­finitum per veram Ideam, & non'tantum per Negationem Finiti percipere.

Resp. Hinc constat nos illud Plus Re­alitatis Ideâ Positivâ Concipere, quod ex­plicite, & directe Concipiamus, Illud esse Summe Positivum; nempe Infinitum om­nia Creata, seu Finita ipsâ Realitate, seu Entitate Infinite Excedere.

Diatr. de Ideis Innatis, Sect. 8. Suf­ficit ad id, ut Ideam Dei infinite perfecti formet Mens ipsa, si perfectionibus, quarum Ideam ex creaturis hausit, sic fines detraxerit, ut nullam amplius in eis advertat limitationem, quam ad­vertit omnino in rebus creatis; Hoc vero cur excedat mentis vires audire lubet.

Respondeo, Veram Dei Infinite Per­fecti Ideam non aliquam includere Per­fectionem Ejusdem Generis cum istiusmo­di Perfectionibus, quarum Ideam Mens ipsa ex Creaturis hausit: Sed quaelibet Creatura Cogitata, seu Intellectu Percep­ta [Page 29] Sufficit, ut Instrumentum Providentiae Divinae, ad excitandum Intellectum, ut Reflectat fese in Ideam DEI Opt. Max. UNIUS Simpliciter Infiniti; hoc est, in ipsam nostri Intellectus Modificationem, quae provenit, seu emanat a Peculiari Modo, quo DEUS, Essentia Simpliciter Infinita Inest in omni Anima Rationali. Percipere INFINITUM, nisi per Ideam ab Ipso INFINITO Provenientem, tan­tum abest, ut Valeat Humanus Intel­lectus, quantum, ut Valeat Corpus suis ipsius viribus e Terris ad Astra ascendere.

Sect. 2. At vero telum hinc in me conii­ciendum erat trabale. Nimirum 'Cum D. de Ʋries Ideam Dei Innatam neget, & per discursum eam formari doceat ab ipsa mente, non video, ait, qua ratione eam propositionem, Deus Existit, ad im­mediatas, noeticas, & innatas referre queat. Uti (que) tamen queo: quia in­natam Dei notitiam sola assentiendi pronitate definivi.

Resp. Ego dico illam huic; Propositioni Deus Existit; Assentiendi Pronitatem ali­unde non oriri, nisi ab Innata DEI Opt. Max. Ideà, quae scilicet nihil aliud est, nisi [Page 30] ipsa (ut supra dixi) Nostri Intellectus Modificatio, &c. Quicquid est in Rerum Natura, Intellectui Humano Applicatum, Sufficeret, si Pravitas Voluntatis non obstaret, ad excitandum Intellectum, seu Facultatem Intellectivam ad Actum Intelli­gendi seu clare, ac distincte Percipiendi CREATOREM in omni Creatura, Pe­culiari Modo in omni Anima Rationali, Existentem. Tò clare ac distincte CRE­ATOREM Percipere includit Tò Perci­pere Virtualiter, seu Implicite; vel For­maliter, seu Explicite Eum Esse UNUM Simpliciter Infinitum.

Vale, Amice Lector. Faxit Deus Opt. Max. ut ad summam Summae Veritatis Notitiam Amando potius, quam Disqui­rendo pervenire annitamur: Nec unquam nobis licere censeamus Quaestiones discu­tere, an hoc vel illud sit Verum, nisi sanctissimo istiusmodi Studio adducti, ut OMNI VERO Cum OMNIO BONO in Aeternum perfruamur.

San. AUGUSTINUS in Psalmum 27. Non est Lumen Nostrum Ex Nobis, sed Tu Illuminabis Lucernam meam, DO­MINE. ΕΡΧΟΥ ΚΥΡΙΕΙΗΣΟΥ

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22. The Catechism of the Kingdom of our Lord Jesus Christ in the 1000 years: Shewing by Scripture. 1. The great Article of Redemption. 2. Resurrection. 3. The Mystery of Saints not dying but changed. 4. Judgement. 5. The de­livery up of the Kingdom to God all in all, dedi­cated to the Bishops in Parliament, by T. B. p. 6d.

23. Rich Redivivus; or, Mr. Jeremy Rich's Short-hand improved in a more brief and com­pendious Method than hath been set forth by any heretofore, now made publick for the general advantage, by Nath. Stringer, A quondam Scholar to the said Mr. Rich, price 1 s.

24. Anatomy spiritualized, in which is consider'd 1. The happy State of mans Integrity in his first Creation. 2. The woeful Apostacy of Man from God by his original sin. 3. Mans restoration by the second Adam, price bound 1 s. 6 d.

25. Meditations and Discourses on the Glory of Christ in his Person, in two Parts, bound 2 s. 6 d.

26. D. Owen of the Spirit and his Work; and of spiritu­al Gifts, being an addition to his Folio, bound 2 s.

27. The true Nature of a Gospel Church, bound 3 s.

28. Evidencies of the Faith of Gods Elect, left by D. Owens, for his wives private Meditations, bound 1 s.

29. Principles of the Doctrine of Christ, useful for all Families, by D. Owen, price bound 6 d.

30 A Guide to Church Fellowship and Order, accor­ding to the Gospel Institution, by D. Owen, pr. bound 6 s.

31. Cook's Surgery and Anatomy; with the Marrow of Physick: With twelve Copper Cuts, price bound 6 s.

32. Tackenius's Chymistry with his Clavis, bound 3 s.

33. A plea for ancient Gospel. 1. Of Christ and the E­lect. 2. Of the Covenant of Grace, 3. The Natures of sa­ving Faith. 4. Of the free Offer of Christ to Believers. 5. Of Union to Christ before Faith. 6. Of Justification on­ly by Faith. 7. Of the way to attain Assurance, by D. C. price bound 3 s.

34. Ashood's Heavenly Trade, price bound 6 d.

35. The best Treasure, or the unsearchable Riches of Christ, by Mr. Ashood, price bound 2 s. 6 d.

36. Observations of English Bodies, with physical Re­ceits for most Distempers, price bound 2 s. 6 d.

37. The fullfilling of Scripture, last Edition, price 2s 6d

38. Eyre's of free Justification of a Sinner, price 2 s.

39. A View of the State of Mankind in the first and se­cond Adam, price 4 d.

40. A Map of Salvation and Damnation, price. 6 d.

41. Donners's of Believers Baptism, second Edition enlar­ged, price bound 2 s.

42. Faith and Order of Congregational Churches in England agreed upon, price bound 6 d.

43. Mr. Davis's Hymns, the second Edition, bound 1s.

44. The Childs Delight, fitted for the Education of Children and Youth, as spelling. reading, casting Account; with Letters to parents, price bound 6 d.

45. Doctrine according to Godliness, being a Body, of Divinity, by D. Chaunsey, price bound 2 s.

46. Terms of Toleration, or an abstract of the Act of parliament. for the Liberty of Dissenters, price 2 d.

47. A Funeral Sermon, by Sam. Blower, price 6 d.

48. An answer to Lock of humane understanding, pr. 6 d.

49. Multum in parvo, a spelling Book for Youth, price 2d.

At the places above-named you may be supplyed with most Sorts of Stationary wares, likewise Paper Hangings. by the yard or sheets, as Paper-Books, Quils, Wax. Pens, Pencils, Wafers, with the best writing Ink. far exceeding Holmans Powder Ink for blackness and holding of its Colour

At the places above mentioned you may be supplyed with most of D. Owens Works, and Mr. Beverlys, &c.

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