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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.

〈…〉〈 in non-Latin alphabet 〉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 PREFACE TO THE READER.

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; 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 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〈…〉〈 in non-Latin alphabet 〉: The Idea of God, (as the Word Properly may be Tranſlated) 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 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 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 made11 uſe of ſuch a Nature or Mode of Being, that whenſoever we REFLECT,〈…〉〈 in non-Latin alphabet 〉, (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, (〈…〉〈 in non-Latin alphabet 〉) 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,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 Being14 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 Multiplicable16 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 the17 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.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,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, we21 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 Finite22 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 the23 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〈…〉〈 in non-Latin alphabet 〉, 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.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,25 or Propoſeth to our CONTEMPLATION. This Truth is moſt certainly Signified by theſe Words of the Bleſſed Apoſtle, Rom. 1. 20. 〈…〉〈 in non-Latin alphabet 〉.

The Inviſible things of Him being underſtood, being〈…〉〈 in non-Latin alphabet 〉, MINDED, Obſerv'd, Reflected upon,〈…〉〈 in non-Latin alphabet 〉, by the things that are made, As the means, or Occaſion of ſuch Reflection,〈…〉〈 in non-Latin alphabet 〉, 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,27 quodqueadeo 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; iiſqueomnes limites ac imperfectiones detrahendo; ac deniquejudicando 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 namquenon 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 atqueIpſum 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 plus28 realitatis, quod eſt in re Infinita, eamqueInfinitam 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 Percepta29 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. Utiquetamen 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, niſi30 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

FINIS.

A Catalogue of Books lately Printed and Publiſhed for W. Marſhall at the Bible in Newgate Street, and J. Marſhall at the Bible in Grace-Church Street.

1. A New methodifed Concordance, price 6 d.

2. A Cabinet of Hell unlockt, or the late grand Conſpiracy; in a Sermon, Acts 23. 13. there were more than 40 which had made this Conſpiracy, price 6 d.

3. God acknowledg'd; or the true Intereſt of the Nation, by B. K. price 6 d.

4. The everlaſting Covenant, or the Nature of the Covenant of Grace opened; being a ſweet Cordial for a drooping ſoul, by B. K. price 6 d.

5. The true ſpring of Goſpel Light, and ſenſe of ſin, Jeſus Chriſt and him crucified, evidently ſet forth by his ſpirit in his word; delivered in a Sermon preached at London, and ſince enlarged, by Richard Davis, price 6 d.

6. An Examination of the Pacifick Paper, chiefly conſiſting of abſolute Election of particular Perſons, with the Univerſality of Redemption, and the Conditionality of the Covenant of Grace, price 4 d.

7. A ſhort View of ſome Reflections, made by a Nameleſs Author; with ſome remarks upon the Union in the late Agreement in Doctrine, among the diſſenting Miniſters in London, price 6d.

8. A Rejoynder to D. W's reply; to the firſt Part of Neomianiſm unmaskt, wherein his Difference is examined, and his Arguments anſwered; whereby he endeavours to prove the Goſpel to be a new Law with ſanction, and the contrary is proved, price 6 d.

9. A Compendium of the Covenant of Grace, as the moſt ſolid ſupport under the moſt terrible Conflicts of Death; though armed with Deſertion, Decay of Grace, and ſenſe of Guilt, by Walter Croſs, M. A. price 6 d.

10. An Account of ſome dying ſayings of Suſannah Yeats, with her funeral Sermon, by Tho. Wording Miniſter, price 6 d.

11. Bunyan of Election and Reprobation, unfolded and explained, in eleven Chapters, pr. 6d.

12. Chriſtinaity the great Myſtery, in anſwer to a late Treatiſe, Chriſtianity not Myſterious; together with a Poſt-ſcript Letter to the Author, price 1 s.

13. A Diſcourſe, being the ſubſtance of ſeveral Sermons on the Sacrament of the Lords Supper; wherein the true ſpiritual nature thereof is opened and unfolded; ſhewing alſo in what ſenſe it is, that true believers do eat and drink the body and blood of Chriſt, price 6 d.

14. A choice Drop of Honey from the Rock Chriſt; or, a ſhort word of Advice to all ſaints, but eſpecially to thoſe that be in Church Fellowſhip; whereby they may be helped to ſtand upon the right Foundation, by Tho. Wilcocks, price. 6d.

15. Evangelical Eſſays, being a diſcovery of the everlaſting Goſpel Life of Chriſt, by George Sicks, price bound 1 s. 6 d.

16. An Expoſition on the whole Book of Eccleſiaſtes, by Geo. Sicks, price bound 3 s.

17. Chriſt made Sin; with D. Criſps own Anſwer to an Exception againſt his Aſſertion of Chriſt; being the firſt Gift to a Believer before the acting of Grace in him, price bound 2 s. 6 d.

18. The Young Mans Guide for Drawing, Limning and Etching, with printed Directions, price 1 s.

19. More work for the Dean, in Vindication of Henry Borow, Guinwood and Penery; with a Petition of thoſe perſecuted Chriſtians; wherein is ſhewed their barbarous uſage, price 6 d.

20. Mr. Walls Anſwer to an Inditement, preferred by the Jury upon Oath at Surry Seſſions, held for the County of Croyden; againſt ſeveral Inhabitants in Southwark; together with a Copy of the inditement, price 2 d.

21. A Diſcourſe of the Powers of the world to come; or the Miraculous Powers of the Goſpel and Kingdom of Jeſus Chriſt, price 1 s.

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.

About this transcription

TextA refutation of some of the false conceits in Mr. Locke's essay concerning humane understanding Together with a brief answer (in Latine) to the argument of Gerardus de Vries against the innate idea of God. By Edmund Elys, sometime fellow of Baliol-Colledge in Oxford.

AuthorElys, Edmund, ca. 1634-ca. 1707..

Extent Approx. 38 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images.

Edition1697

SeriesEarly English books online.

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(EEBO-TCP ; phase 2, no. A84410)

Transcribed from: (Early English Books Online ; image set 133320)

Images scanned from microfilm: (Early English books, 1641-1700 ; 2514:11)

About the source text

Bibliographic informationA refutation of some of the false conceits in Mr. Locke's essay concerning humane understanding Together with a brief answer (in Latine) to the argument of Gerardus de Vries against the innate idea of God. By Edmund Elys, sometime fellow of Baliol-Colledge in Oxford. Elys, Edmund, ca. 1634-ca. 1707.. 28, 27-30, [4] p. printed for, and sold by Will. Marshal at the Bible in Newgatestreet, and John Marshal at the Bible in Grace Church-street,London :1697.. (A reply to: Locke, John. An essay concerning humane understanding.) (Text is continuous despite pagination.) (With advertisements bound at end.) (Reproduction of original in the British Library.)

Languageeng

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Locke, John, 1632-1704. -- Essay concerning human understanding -- Controversial literature -- Early works to 1800.

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STC Wing E692A
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