Justifying faith: or, That faith by which the just do live briefly describ'd in a discourse on 1 Joh. 5.12. By the author of a late book, entitled Summum bonum, or, An explication of the divine goodness, &c. To this discourse is added, an abstract of some letters to an eminent learned person, concerning the excellency of the Book of common prayer, &c. Elys, Edmund, ca. 1634-ca. 1707. 1679 Approx. 75 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A39353 Wing E675C ESTC R204257 99825330 99825330 29710 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39353) Transcribed from: (Early English Books Online ; image set 29710) Images scanned from microfilm: (Early English books, 1641-1700 ; 1883:17) Justifying faith: or, That faith by which the just do live briefly describ'd in a discourse on 1 Joh. 5.12. By the author of a late book, entitled Summum bonum, or, An explication of the divine goodness, &c. To this discourse is added, an abstract of some letters to an eminent learned person, concerning the excellency of the Book of common prayer, &c. Elys, Edmund, ca. 1634-ca. 1707. [6], 12, [2], 23, [5] p. printed for William Crook, at the sign of the Green Dragon without Temple-Bar, London : 1679. Dedication signed: E.E., i.e. Edmund Elys. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England. -- Book of common prayer -- Early works to 1800. Faith -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-06 Elspeth Healey Sampled and proofread 2006-06 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion JUSTIFYING FAITH : OR , That Faith BY WHICH The JUST do LIVE , Briefly describ'd In a DISCOURSE on 1 Joh. 5. 12. By the Author of a late Book , Entitled Summum Bonum , or , An Explication of the Divine Goodness , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil . in Psal . 115. To this Discourse is added , an Abstract of some Letters to an Eminent Learned Person , concerning the Excellency of the Book of Common Prayer , &c. LONDON , Printed for William Crook , at the Sign of the Green Dragon without Temple-Bar . 1679. ILLUSTRISSIMO Virtutum Omnium Exemplari , Domino HENEAGIO FINCH , BARONI DAVENTRIAE , Summo ANGLIAE Cancellario . AEQuum videtur , ut Linguâ non Vulgari Te Alloquar , Colendissime DOMINE , Quem Genii , & Indolis adeo non Vulgaris esse Expertus sum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tuam Verè Coelestem Ego sane Naturam potius SERAPHICAM vocarem , quàm HUMANITATEM . Nimirùm hujusmodi in Me contulisti Beneficium , ut Quale sit Solus DEUS Cognoverit , nec quisquam poterit Mortalium Rem aliquam Tot , & tam Miris Involutam Circumstantiis Animquantumvis Perspicacissimo penit● Inspicere . Hasce nostras Bonitatis Infinitae Explicationis Nostrae Vindi● as , & Liturgiae Anglicanae Laudes T● bi Dicatas velim ; namque Anim Tuo Gloriosissimum Bonitatis Infinitae seu Divinae Characterem Impressum V● disse gestio ; ac Tui sanè Me semper Oportebit , in Precationibus Nostr● Quotidianis Meminisse , utpote , Q● sum , & ero — Dum Spiritus hos r●get artus , Amoris , ac Reverentiae Vinculo Arctissimo Dominationi Tuae Obstrictus E. E. To the Learned and Pious READERS . THE more just the Complaint is of the Excessive multitude of Books , so much the greater cause there is for the Publication of such short Discourses as This , by which I have contributed some assistance to Persons Virtuously dispos'd , to observe that Excellent Precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Simplifica Teipsum , viz. to draw off their Minds from the Distracting multiplicity of Imaginations concerning the Truth , to the Life and Practice of the Truth it self , which chiefly consists in the Efficacy of this Apprehension , That the Divine Essence is Absolutely One , And that Our Lord Jesus Christ , with the Father and the Holy Ghost , is the Onely True God He that believes This as he ought , will certainly despise this present World , an● love the Lord our God with all his Heart , and with all his Soul , and with all his Strength , and with all his Mind ; and his Neighbour as Himself . I doubt not but you will readily joyn with me in this Fervent Aspiration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that hath the Son hath Life , he that hath not the Son of GOD hath not Life . 1 Joh. 5 , 12. THese words are such a kind of Epitome of the Gospel , as that is of the Law , which is given us by our Saviour , Luke 10. 27. Thou shalt love the Lord thy God with all thy Heart , &c. For what is the Subject of the Gospel , but the Good Will of God towards Men , through His beloved Son Jesus Christ our Lord , that to Believe in Him is the Way , the onely Way to Life and Salvation , which is fully implyed in these words of the Apostle , He that hath the Son hath Life , &c. Here let us consider first what Life is , as we are to understand it in this place . Secondly what it is to have the Son. Life , I shall define thus : 'T is a Principle of Acting according to the Nature of Man. By the Nature of Man I do not understand his Essential Form , That without which he cannot be a Man ; but that Course , Mode , or Kind of Acting which he was Made , or Constituted in . Now you know , Moses sayes , that Man was Made after the Image of GOD , and Solomon sayes , that GOD made Man upright , to wit , He appointed him to Actuate his Intellectual Faculties Chiefly and Principally upon Himself , the Fountain of all Goodness , Infinite Beauty , Infinite Love : and his Senses with his Passions , or Sensitive Affections upon Objects fully Agreeable , and Satisfactory to their several Capacities : In a word , Nature is to abhorre that which is Evil , and to cleave to that which is Good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( sayes the Stoick ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Man may be said to be Alive , or Dead either in respect of his Animal , or Sensitive ; or of his Rational , or Spiritual Faculties : In respect of the former , every Man lives till there be a Separation of the Soul and Body : for all the Sensible Motions of any Mans Body in this present World , that tend Directly to the Support , or Conservation of the Sensitive Nature , viz. to the keeping of the Soul and Body together , are in some measure Pleasing , or satisfactory . But by reason of those manifold Pains and Diseases , anguishes , and dissatisfactions of our Senses External , and Internal , which in this present World we are subject unto , the Church may well say as she doth , In the midst of Life we are in Death . Non est vivere , sed valere Vita , sayes the Epigrammatist . The Rational or Spiritual Life He only Lives , whose Heart is set upon God , as the Principal Object of all his Love , so that all his other Loves flow from and back again into the Love of God , as Lesser Waters from , and into the Ocean . Even those , who habitually love the Lord their God with all their Heart , and with all their Soul , when they exert any Act of the Will that is not Formally , nor Virtually the Love of God , they are Dead , and they abide in Death , 'till they are Renew'd by Repentance , 'till the Course of their Souls be turn'd by an Act of Holy Love. Thus a great Number of those that are truly Godly , that live the Rational , Divine Life , by reason of their manifold Backslidings may say of themselves , as St. Paul speaks in respect of his temporal Calamities , that they are in Death oft . 2 Corinth . 11 , 23. The best Life Rational , or Sensitive , which most men Live , as to this present World , differs little or nothing more from Death , than a Shadow from Darkness . I conceive the Pen-men of the Holy Ghost have so often compar'd the Life of Man to a Shadow , not only in respect of his Vanishing , Perishable Condition , but also of that Deficiency of Light ; or Life , which All of us in this Mortal Body are Subject unto . But that little Portion of Spiritual Life ( if I may so speak ) which He that hath the Son is Partaker of even here upon Earth , is Infinitely more worth than the whole World , and as for his Sensible Death , or Dissatisfactions , which he suffers at present , they continually work together for his Good , they are no other than the Instruments of the Holy Ghost working upon him , to fit , and prepare him for an Eternal Life of Soul and Body in Heaven . This Notion of Life and Death , which I have endeavour'd to Express unto you , we may easily Demonstrate to be most suitable to the Sense , and Import of several Texts of Scripture . She that liveth in Pleasure is Dead while she liveth . 1 Tim. 5. 6. What can be more plain than this , that the Apostle attributes Life and Death , in divers Respects , to the same Person , at the same Time ? and whereto are those Respects but to the Animal or Sensitive ; And to the Rational or Spiritual Life ? She is Dead , i. e. is Separate from God the Fountain of Life , the Fountain of All true Joy , and Comfort : while she Liveth , while her Sou● remaineth in Conjunction with her Body : who liveth in Pleasure , i. e. who indulgeth to her self such Pleasures as are either in their own nature unlawful , or else become so , being inordinately i. e. Absolutely desir'd or enjoy'd . i. e. without respect to their due Subserviency to the Spiritual , or Divine Life , which requires them only for this End , that our Bodies being Recreated , Strengthen'd and Refresht by them may become more Vigorous in such Operations , which the Blessed God commands us to exercise them in . Let the dead bury their dead , sayes our Saviour , Matthew 8. 22. What can be meant by the Dead in this place but those that embrace this present World , and so Despise the glorious Gospel of our Lord and Saviour Jesus Christ : Of whom , sayes St. John , In Him was Life and the Life was the Light of Men. You know , all sinsul Actions are in the Holy Scriptures call'd dea●● Works , being the Fruits or Effects of Spiritual Death or Separation of the Soul from God. Thus , you see , that the Scriptures plainly demonstrate , that Sin , the Separation , or Disunion o● the Heart from God , is Death : And as for all Troubles , or Disturbances of our Senses External or Internal , as such , as they are to the Wicked , that is to say , the Wages of Sin , you know what the Apostle says of them , The Wages of Sin is Death . Death I : but that is Everlasting Death . Indeed we an● here to understand chiefly and principally Even lasting Death . Indeed we are here to understand chiefly and principally Everlasting Death , those horrible Gnawings of the Worm that shall never Dye , the Burnings of the Fire that shall never be Quenched : But that All Trouble is the Wages of Sin , who can deny that considers what he sayes ? In what we have already deliver'd , it is implyed , that Godliness , or a Pure , and Heavenly temper of Mind , is Life , which we shall shew expresly ; and then shall proceed by Gods assistance , to declare unto you what it is to have the SON . In testimony of this Truth , we shall produce but one Text of Scripture , that one being so plainly and unquestionably Agreeable to what has been said , Rom. 8 , 6. To be Carnally Minded is Death , but to be Spiritually Minded is Life , and Peace . The former words of this Verse are a further Proof of what we have spoken of Death , To be Carnally Minded is Death ; But , to be Spiritually Minded is Life and Peace . And what is it to be Spiritually Minded , but to have our Minds set upon GOD , who calls himself a SPIRIT , and the Father of Spirits , as the Principal Object of All our Thoughts and Inclinations ? But here it may be Objected , that Life is the Reward of Godliness , or Holiness ; and Death the Wages of Sin : How then is Godliness Life it self , and Sin Death ? To this I Answer , First , that whatsoever is properly Life of the Body in this present World , is Really Distinct from Godliness : and the Great and Good GOD gives unto All the Godly , All those that have the SON , so much of it , as He in His Infinite Wisdom sees them to stand in need of for the working out of their Salvation , for the preparing of their Souls for Heaven . And that Glorious Life of the Body , which they that have the SON shall have for ever and ever in Heaven , this also is Really Distinct from Godliness , of which it is the Reward . But it has indeed a great Affinity therewith , or Conformity thereunto , which we can have but little Knowledge of at present , but somewhat of it we may apprehend by that Saying of the Apostle , 1 Cor. 15. 44. It is rais'd a Spiritual Body . Here it is most Evident , that the Bodies of the Saints after the Resurrection , shall be throughly Affected with the Temper of their God-like Spirits ; as they are in some measure even in this present World. All these several Acts of Godliness , CHARITY , or Divine Affection , which the Elect of GOD perform in this Mortal Body , have the Nature of OBEDIENCE : But that One Continued Act of the most Intimate , Full , Perfect Adherence to the ONE INFINITE GOOD , being by the Free Mercy of GOD in CHRIST made Absolutely for ever and ever Uncapable of the least Defection , is the REWARD of All the Godly , or Holy Actions , which are Perform'd by Gods Elect , whilst they are in the World. Finally , These Holy Performances are in Divers Respects Acts of Obedience , and the Reward thereof . In Respect of their Conformity to the Will of GOD , they are Acts of Obedience ; in Respect of the Joy , and Satisfaction they impart to the Soul of the Doer , they are in a manner their own Reward . That Poet had a Glympse of this Truth , who say'd Ipsa quidem Virtus Pretiumsibi , Virtue 's its own Reward . But it shines forth most Gloriously in the Holy Scriptures . David sayes Expresly Ps . 19. 11. In keeping of them ( viz. the Judgments , or Just Commandements of GOD ) there is Great Reward . In the three Precedent Verses he does most Pathetically set forth the Great Joy , and Satisfaction they import to the Soules of the Obedient , upon which account he sayes here , In keeping of them there is Great Reward . The Statutes of the Lord are Right , Rejoycing the Heart &c. Her wayes ( sayes Solomon Prov. 3. 17. 18. ) are ways of pleasantness , and all her Pathes are Peace ( this he speaks of the ways of Wisdome , and what are her wayes but the Wayes of the Commandements of the Onely Wise GOD ? ) She is a Tree of Life to them that lay hold on her , and happy is every one that retaineth her . We may easily conceive how the Service of God , which is the Life of a True CHRISTIAN , is Perfect Freedome , if we consider that a Man's Freedome is to Do What He Would Do , For certainly He onely Does What he Would , that is to say , He onely Satisfies his Will or Intellectual Appetite , who Conforms It to the Divine Will , which we cannot Doe , unless we have the SON . Without Me ( sayes the Son John 15. 5. ) ye can Do nothing . And John 8. 36. If the Son shall make you Free , ye shall be Free indeed . He that hath the Son ( sayes his Beloved Disciple ) hath Life , &c. But what is it to have the Son ? That we may know what it is as We Ought to Know , Shine upon us O FATHER by the Influences of the HOLY GHOST in the Face of the Son JESUS CHRIST the Brightness of Thy Glory , that in Thy Light we may See Light. To Have the SON is to Believe in Him , which is To have Him Dwelling in Our Hearts by Faith , for so the Apostle phrases it in his Prayer for the Ephesians , that they might syncerely Believe in the Lord Jesus Christ , That Christ sayes he , may Dwell in your Hearts by Faith. But , alas , what Stirs , and Petulant Controversies have there been , and are still continued amongst those , that joyntly Profess the Christian Religion concerning the Nature of Faith in Christ , of the Faith of GODS ELECT ! A man can hardly say any thing by way of Description of it , but presently up starts one , or other , with some Argument to Disprove what we say . I shall do what I can in Declaring my Sense of it to speak Convincingly , and Unexceptionably , and therfore I shall pass by all such Descriptions of it , as I have found to have been Controverted , though I do heartily Approve many of them , as Implying the same Truth , which I shall endeavour to set forth in these words : The Faith , we speak of , Faith by which the Just do Live , Faith that Overcometh the World , Faith that worketh by Love , is Such an ASSENT to the Truths contained in the Holy Scriptures , which includes in its Nature the Trusting in God the Father Almighty Maker of Heaven and Earth , for Grace and for Glory , through the Merits of the Past Sufferings , and the Power , and Virtue of the Present Intercession of Jesus Christ His Only Son , Our Lord. By Grace I understand Principally All those Measures of Holiness , of Purity of Heart , of Participation of the Divine Nature which are Attainable here upon Earth , and Secondarily whatsoever the Onely Wise God Judges to be the Means of Attaining thereunto : By Glory I understand the Full Perfect , Eternal Enjoyment of the Holy , Blessed and Glorious TRINITY , in the Kingdome of Heaven . By Trusting in God for Grace , and for Glory Through the Merits and Incession of Jesus Christ I understand a Syncere Absolute Expectation from God of whatsoever He Knowes to conduce to our Eternal Happiness , that is , a Perfect CONFORMITY to Our Blessed Redeemer , both in Body and Soul , Upon the bare Account of His Promise to Give us Freely whatsoever we shall Ask of Him in the Name of His SON , that is to say , in a Syncere Beliefe that the SON , Being Over All , GOD Blessed for Ever , did in Time , for Us Sinful Creatures to Reconcile Us to the Holy Creator of All Things , Take upon Him the Nature of Man , Was conceiv'd by the Holy Ghost , born of the Virgin Mary , suffer'd under Pontius Pilate , was Crucifyed , Dead , and Buried , he descended into Hell , the third day he rose again from the dead , he ascended into Heaven , and sitteth at the right hand of God the Father Almighty , from thence he shall come to judge the quick , and the dead . The Syncerity of this Belief consists in a True , and Real Bent , or Intention of the Heart to Live no longer unto our selves , but unto him that Dyed for us , and Rose again . But here it may be say'd , why do you not mention the Pardon of Our Sins ? must we not Trust in God for that also ? I Answer , God's Pardoning of our Sins is implyed in the Giving us his Grace , in making us Partakers of the Divine Nature , in shedding abroad his Love in our Hearts by the Holy Ghost : For they that are Partakers of the Divine Nature , they that Love God Above All things , from whence Necessarily flowes the Loving of Every Man as themselves , They are in Christ and Christ in Them : And , you know , the Apostle sayes There is no Condemnation to Them who are in Christ Jesus , who walk not after the Flesh , but after the Spirit . Rom. 8. 1. From the Due Consideration of what has been say'd , This most Important Truth shines forth most evidently , That we cannot Do any thing Acceptable unto God , but only in the Power of the Holy , Blessed , and Glorious TRINITY : and hence it is that the Frequent Repetition of the Gloria Patri , that most Excellent Doxologie , Glory be to the Father , &c. And the like Frequent Mention of the Name , and Merits of Jesus Christ Our Lord , Hence it is , I say , that these Excellent Passages in Our Liturgie , which some Naughty men have call'd Vain Repetitions , cannot but be exceeding Pleasing , and Satisfactory to All Truly Christian Devout Souls . As for those , who are still so Mad , as to Dislike this Truly CATHOLICK Doxologie , they are more Fit for our Pity , than our Arguments . And let that Pity ever Move us to Pray Our Almighty , and most Merciful Father to Draw them out of those Waters of Strife , those Loose , Variable , Turbulent Opinions and to Lead them by His Good Spirit in the Pleasant Wayes of Truth , and Peace . And now , my Brethren , Let us seriously Examine our own Hearts , and See whether or no we are Spiritually Living or Dead Men. Does the main Stream of our affections Run out not upon the things that are on the Earth , but the things that are Above , where Jesus sitteth on the Right Hand of GOD ? Do we find any Rational Contentment , and Satisfaction even in the Objects of our Sensible Sorrows , in our Sicknesses , and Reproaches , in ●he Sicknesses , and Reproaches of our nearest Friends and Relations , or in any other kind of Affliction ? Certainly , he that hath the SON , he that Dwelleth ●n Love , cannot but Know , and Feel that the LORD Our GOD is as constantly GOOD in All that he Does , as True in All that He Sayes : that ●●her's nothing Absolutely , and in its own Naure EVIL , but only the Aversion of the WILL of the Creature from the Infinite Wise , and Good Creator , that All things work together for the Good of those that ●ove GOD , and therefore he Rejoyceth in Tribulation , and gives Thanks Always for all Things to God even the Father , in the Name of Jesus Christ . Do we indeed , and in Truth Resolve , through Christ enabling us , to do Always to All men , as we Would that in the like Case any one should Do unto Us ? If so , then we begin to Live , Then we begin to Satisfie our Immortal Soules , which Finite Objects can never in any measure truly Satifie ; Then I say we begin to Satisfie our Thirsty Soules with the Participation of the Divine Nature , with the Real Enjoyment of the Lord Our God , who calls Himself the Fountain of Living Waters , and He that drinketh of this Water shall never Thirst , but it shall be in him a well of Water springing up into Everlasting Life . Joh. 4. 14. Here ( it may be ) some Unsanctifyed man may say in his Heart , but what if I find that I am in a State of Death , what shall I doe ? I cannot give Life unto My self . 'T is true , Thou can'st not , but CHRIST will give thee Life , if Thou wilt not Reject it . Awake thou that sleepest , and Arise from the Dead , and Christ shall give thee Light , the Light of that Glorious Day that shall never End , that Light in which thou shalt for Ever See , and Enjoy Him in whose Presence there is Fullness of Joy , and at whose Right Hand there are Pleasures for ever more . But I am not able to Arise from the Dead : Not , in Thine own Naturall Power , but thou mayst Certainly by the Power of the Lord of Life , that Calls upon Thee to arise : This Call , this Commandement is Life Everlasting . If Thou wilt not Stop thine Ears against it , Thou shalt Live for ever . But I do not yet understand this Mystery , how I should Act in the Power of Christ . Take it for Thine own , Rely upon It in a Sense of Thine Interest , or Propriety in It. How shall I do that ? why It is in a manner Thine own already , because It is Freely offer'd unto Thee . So that there can be no other Cause of thy Abiding in Death , but the Perverseness of Thine own Will , Because Thou wilt be a Fool , and Embrace this Present World , and Despise the Lord of Glory , Because Thou wilt be the Worst of Mad men , a Destroyer of Thy self , a Lover of Death . But oh ! why Wilt Thou dye ? Receive the Lord Jesus , and He will give thee Power to become one of the Sons of God , to have thy Conversation in Heaven : He will make thee Partaker of Eternal Life , of Joy Unspeakable , and full of Glory . And , O , that We would All Hearken with the utmost Propensity , and Intention of our Hearts , and Minds to the Voice of the Lord Our God , Calling upon Us in the Words of the Blessed Psalmist , with which I shall Conclude my Discourse : Kiss the Son , lest He be angry , and ye Perish from the way , when his Wrath is Kindled but a little . Blessed are all they that put their Trust in Him. AMEN . HALLELUIAH . AN ABSTRACT OF SOME LETTERS TO AN Eminent Learned PERSON , Concerning the EXCELLENCY Of the BOOK of COMMON-PRAYER , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 8. 1. LONDON , Printed for William Crook , at the Green Dragon without Temple-Bar , 1679. SIR , I Humbly entreat you to tell me whether you do not Judge it Sinful to stay at home on the Lords Day , rather then go to Church only to hear the Common Prayer . Preaching doubtless is in no wise to be Neglected , but this I must say , that I cannot apprehend that that person has any Actings of that Faith which worketh by Love ( without which All the Knowledge we gain by Hearing Sermons does not Edify , but only Puff up the Mind ) who when he comes to the Place of God's publick Worship , knowing that he may not expect a Sermon there , is not Confident that he shall be as much Edified by the Prayers , & Chapters &c. as he should be by never so good a Sermon . But however , by reason of the Rarity of the Habit of True Christian Faith ( even in that part of the World , which we call Christendome ) and the frequency of the long Interruptions of its Actings , where it is , Various , & fresh Expressions of Saving Truths ( which are apt to Excite the Minds of the Unsanctifyed by the Phantasie to give heed to the Sense they import ) are very Necessary . But This is most evident , that People are exceeding apt to take the Sensible Workings of their Soul stir'd up by the Novelty of Expression in Sermons , & the Emphatical Pronunciation of the Preacher &c. for Fervency of SPIRIT ; which Sensible Motions I presume you will grant are of no value , otherwise than as they are Subservient to Rational Abhorrence of all Sin , of all Inordinate Affection to Finite Objects ; or to a Rational , or Spiritual Inclination to the ONE INFINITE GOOD through JESUS CHRIST OUR LORD , the Effectual Notices of which INFINITE GOOD how is it possible but we should be continually stir'● up unto in the Hearing of the Common Prayer , we would Apprehend the Free Offers of the Spirit of Truth , which the Father of Our Lord Jesus Christ makes unto us in an Unlimited Abundance in the Use of all such Means of Grace , as He calls us unto . Here I could Run out with much Fervor o● Indignation against the Despisers of these Means o● Grace , & Strong Guards from those Accursed Errors , Socinianism &c. which whilst I liv'd in Oxford , seem'd to me to be coming in like a Mighty Torrent upon this Distracted Kingdom , whil● the Frequent Professions of Belief of the TRINITY , Gloria patri , and the Three Creeds were ca● out of Our Churches . If it be say'd , what Reformation have we now ? &c. I Reply , that one Reason of this Kingdom 's Miscarriages , I might say Abominations , is , that some of those that are syncerel● Learned , & Pious have not such an Esteem of ou● Liturgie , as they Ought to have ; And hundreds ●● those that are thought by the Vulgar to be so , ●● themselves Despise it , or Countenance others in doing . You give me not any punctual Answer to my Question , whether you do not Judge it Sinful to stay at home ( though to read Good Books &c. ) on the Lords Day , rather than come to Church when nothing is to be heard there , but the Common Prayer . You say you are more against spending the Lords Day in Idleness or in any thing which is worse , than in Hearing that alone . I thank God I was never so Mad , as to make a question of This : I have nothing to say to it but that I dislike these words , worse than the Common Prayer , which seem to insinuate that It is not Good. I am not guilty of ●lighting Preaching ( as 't is taken in contradistinction to Reading &c. ) as you seem to Conceit . I Affirm , that to Suit , or Proportion our Expectations of Grace , in the Use of All Means whereunto we are Called , to the Apprehensions of INFINITE Bounty , &c. is a Property of Saving Faith. But , say you , GOD who appointeth several Means , doth usually work according to them ; and when he withdraweth them it is a Judgment , which it were not , if he had promis'd as much Grace without them as with them . I grant , that God who appointeth several Means , doth usually work according to them . But I utterly Deny , that when he withdraweth any Particular Means of Grace it is a Judgment to Him who is in the Act of syncere Love to the Blessed Jesus ; for such a one is at All Times , and in All Places Under the Gracious Influences of the INFINITY of Light and Love , directing him how ( by Submission to the Diuine Will withdrawing any Particular Means of Grace , and by the Renewing his Resolutions to make a Right Use of all such Means as God shall at any time call him unto , &c. ) He may Receive of the Fullness of Christ , in as great Measures , as he could have done in the Use of the Means withdrawn from him . The LORD give us both Understanding in all Things . Now I have found the way by your Letter to discover your Thoughts concerning the Common Prayer , in your Printed Papers ; I shall not trouble you with any more Post-Letters on that Subject : but shall stick to the Defence of this Great Truth , that the withdrawing of any particular Means of Grace is not a Judgment to him that is in the Act of Divine Love — Against which you Argue thus : That which tendeth to hinder his continuance in that Act of Love is a Judgment , but such is the withdrawing of some Means of Grace . I Answer , the withdrawing &c. is so far from being Directly , and in its own Nature that which tendeth to hinder &c. that , as It is in its own Nature , viz. the work of the Infinitely Good GOD , It is the Means of Grace , and he takes it for Such that is in the Act of Divine Love , as I endeavour'd to shew you in my last . We question not , say you , Gods bounty , but his Will : shew us a Promise that when a man is deprived of the Preaching of the Gospel , the Communion of the Church , the Company of all good men , and cast amongst impious deceivers , and haereticks , he shall have his love continued , and encreas'd as much as if he had better Means . I Answer , This Promise of Our Saviour , Whatsoever ye shall Aske the Father in my Name he will give it you ( John 16. 27. ) would Ingage the Heart of any one in the Act of Divine Love , if God should put him into such a Condition , as you express , to expect from GOD through Our LORD JESUS , as much Grace or Improvement of his Divine Temper under that Dispensation of Providence , as he knows he could have grounds to Expect in the Use of those Means of Grace which the Only Wise GOD has thought fit to Withdraw from him . But I am ready to say with you , If God should take away the Bible , and Preaching from the Land , I would take it for a Judgment , though the Common Prayer were left us : neither did I ever say any thing to the contrary : but I have say'd implicitly , and shall upon all occasions say expresly , that nothing retains the Nature of a Judgement , or Sign of the Wrath of God , to him that is in the Act of Divine Love , which Essentially implies Rational Complacence in Every thing that proceeds from the Will of the Infinitely Good GOD , I do not Grant ( as you may gather from what I have say'd ) that any Particular Means of Grace are Better , or more Spiritually advantageous , than the being Depriv'd of them , will certainly be to him that Complies with the Divine Will in that Dispensation , Doing whatsoever is his Duty to do in Relation thereunto . If in saying we question not Gods Bounty , but his Will : and Gods bounty giveth Grace according to his Liberty of Will , you imply this Proposition ( which I find asserted by a very Ingenious Person E. W. in his NO PRAEEXISTENCE p. 13. ) that the Will of God sometimes Obstructs the Effluxes of his Goodness ; your meaning is False , as I shall Demonstrate , if you shall call me thereto . 'T would be Absur'd indeed to say that Gods Bounty giveth Grace per modum naturae , quantum in se , but Gods Offers of Grace ( as I have formerly exprest my self ) are in an unlimited Abundance . Grace is Receiv'd by the Faithful Ad modum Recipientis : 't is only the Measure , or Non-Ultra of the Recipients Expectancy that Stints its Influence . I shall not give you , and my selfe the trouble of writing unto you any of my Reflexions on the former part of your Letter , supposing that whatsoever is in it Opposite to my Assertion will be fully Refuted in my Reply to your Direct Answer to my last , beginning thus : But you have a Promise that whatsoever we ask shall be given . Ans . yes ; whatsoever you ask according to Gods Will : but it may be his will to punish a cold Love , and other Sins consistent with Love , and not to remove the punishment upon our asking ; and indeed why should any man ask i● that is of your opinion ? But you describe him to be one that wholly complieth with the Divine Will , doing whatsoever is his Duty . You do not well to leave out these words of mine in that Dispensation and in Relation thereunto , for by them I signifyed the praying conditionally for the Restoration of the Lost Means of Grace , and the using of all possible means for the Recovery of them , because it is our Duty so to do ; not but that we may have sufficient grounds to Expect from God , in case he Judg'd fit not to Restore them , the same Grace we should Expect by the Restoration of them . This is a full Answer to those words of yours : one part of his Duty is to ament the Judgement of the removal of the Means , and to pray for the restoration ( so that here you are self-contradictory ) and to these words , why should any man ask it that is of your opinion ? By an Act of Divine Love I understand such an Act of the Will , or Tendency of the Heart to God , as implies an Aversion 〈…〉 . Finite Objects , unless as they stand in 〈…〉 Him , or ( to speak more Accurately ) As they 〈…〉 Him. He that is in this Act has all things that are of God , actually Good unto him . And whatsoever he Asks being Actually in this Divine Temper of Mind ( which implies that Faith which Punishes the Heart ) is certainly According to the Will of God , which is Our Sanctification ( as the Apostle speaks ) which certainly implies thus much : that God would have us to Ask nothing of him Principally and Absolutely but that we may be HOLY as He is HOLY . And that when we ask in Syncerity for Grace or Holiness in the Name of Jesus , It is alwayes the Will of God to supply the Defect of any Particular Means of Grace . But if you mean , say you , that as long as a man is perfect , and never sinneth no want of Means hurteth him , &c. I mean , as I have often say'd , that when a man is in the Act of Divine Love ( as I have describ'd it ) no want of Means hurteth him , but it does not follow but it is Our Duty , as earnestl●●● Desire any particular Means of Grace when 〈…〉 Depriv'd of them , as to make use of them when we have them , but this Desire , as of all things else but Grace , or Holiness , is but 〈…〉 Exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Royal Philosopher speaks ) the Use of the Truth I Assert in this , and my other Letters , is to cure the Souls of men o● this most dangerous Disease , viz. the Conceit tha● any thing can be Directly , and in its own Nature the Hindrance of our Attainment to further Degrees of Grace , or Holiness , save only the Naughtiness of Our own Hearts . From hence also it is manifest to those that understand that the Common Prayer is Agreeable to the Scriptures , that no man can be a Loser ( as your word is in one of your Letters ) by comming to the Place of Gods Publick Worship to Hear those Prayers when there is no Preaching there , unless by the Perverseness of his own Heart . I do not speak this to derogate from frequent Preaching ; I know it is very Necessary , especially for Unsanctifyed people . I do not apprehend my self concern'd in what you bid me to demonstrate : but this proposition , Gods Will is the Same with Infinite Goodness , is a Demonstration of the Falseness of this , that Gods Will sometimes obstructs the Effluxes of his Goodness . I say further , that 't is Essential to God being Infinite in Goodness , to Fill the Capacities of his Creatures According to His Infinite Wisdom . Though the Almighty may not be say'd to give Grace per modum naturae , quantum in se , yet he may rightly be say'd to do it Secundum Naturam Bonitatis Infinitae . You do well to joyn Wisdom with Free-will , for All that the ALMIGHTY Does is According to the Councel , i. e. the Wisdom of his own Will , which imports the Communicativeness of his Goodness to all the Capacities of his Creatures . In Answer to my Saying that Gods Offers of Grace are in an unlimited Abundance , you write thus : Say you so ? who made thee to differ ? doth God do no more for any but offer them Grace ? is the Recipient's ●xpectancy none of his Gift ? can God make no man ●etter than he is ? nor take the Heart out of any man , otherwise than by offer ? is not Faith whereby we accept that offer , the Gift of God ? doth a clod , or stone so ●int Gods Influence that he could not make it an An●el , if he pleas'd ? nor make any creature nobler , or other than it is ? Doth God give as much Grace to all he Infidel Heathen World , as to Christians ? or do they so stint his Influence that he can give them no more ? Woe to us , if we have no more than the general Offers of Grace , and yet I believe not that this offer is unlimited , or equall to all the World. Good Sir , Be not so hasty , do not run on in a conceit that my words import that we make our selves to Differ from the Unsanctified . Doth God ●o no more , say you , for any , but offer them Grace ? I Answer ; that Gods Offering of Grace is he making of men presently Capable of Doing ●is Will , by the Assistance of his Good Spirit ; ●o that All the Acts or Inclinations to Act , of Gracious Souls , as such , are the Gift of God. The Re●ipient's Expectancy is the Gift of God , but the Non-Ultra , or Deficiency of it , is of himself . Can God make no man better than he is ? To this , I Answer ; Any mans being Better than he is , is not the Object either of Gods Volition , or Nolition : Not of the former , for then ( you know ) His Will would be Resisted : Not of the latter , for ●hen he would be the Direct Cause of the Creatures not Doing what He hath Commanded him ●o Do : the onely Cause then that any man is not what he Ought to be , is the Perverseness of own Will. As to the words following , Nor t● &c. If you think fit to continue this Dispute , a express what you mean by them in a plain way Opposition to any thing that I have said , I sh● give you an Answer . Doth a Cold or Stone , ●● I Answer ; Any such Creature may be Annihila● and another Angel Created , but that It shou● be made an Angel ( if we speak in sensu rigoros● implyes a Contradiction . Every Creature is in own Nature Res OPTIMA , though some Creatures are Better to Us than others , because they ● more Exhibit to us the Notice of the Divine Goodness ; and some Creatures are better to themselves than others , because they do more Enjoy It , whi●● is ALL in them All. God knows , I do not Aff●●● Obscurity of Expression , but such Deep Thin● cannot be set forth in Vulgar Phrase . To wh●● you say of the Heathen World , I shall make other Reply but this , that Gods Judgments are U●searchable , and his Wayes past finding out . But though we cannot shew How Many Trut● concerning his Boundless Goodness &c. do co●port with what we apprehend of His Wayes in m●ny Instances of His Dealings with the Sons of Me● it does not follow , that we should thereupon the least Scruple at these Truths . That Gods Offers of Grace are in an Unlimi● Abundance ( which you say you do not believe I prove thus : If God cannot be the Direct Cau● of Stinting the Influences of His Grace or Goodness into the Hearts of Men , Then his Offers of Gra●● in an Unlimited Abundance : But God cannot the Direct Cause , &c. The Minor is evident in ● , That the Essence of God is Infinite Goodness . I shall in this Paper give you my Reflexions but some part of your last Letter , wherein there many things so pertinently Express'd in Op●●sition to what I have written to you , that my ●●flexions , or rather Animadversions thereon , are ●eeding Advantageous unto me , for the Im●●ovement of my most Satisfactory Speculations ●●●cerning the Divine Goodness , whose Infinity we ●●st be ever Careful that we do not derogate ●●m , upon any Pretences of Preserving the Liber●● of the Divine Will. Liberty of Will ( so far as ●●mplyes Perfection , must of necessity be implied the Notion of the Infinity of Being . I Declare is to be the Root of all my Apprehensions in ●●eological Matters , EST UNUM SIMPLICI●R INFINITUM . ● shall now betake my self to the Consideration what you say in your last Letter . I think I ●●d not give any other Reply to that you say , man doth use all possible Means for the Recove●●● &c. but only to tell you , that by all possible ●ans , I understand All things which we Know ●e such Means , being also Assur'd that 't is possi●● for us to use them as such . On my Explica●● of what I understand by an Act of Divine ●e , your Animadversion is this : How easie had it ● for you to have told me , whether you mean a per●● Love , or an Imperfect culpably , and a perfect Aversion , &c. or a culpably Imperfect ? I must confess I have observ'd so many Learned men needlesly Entangling themselves in the hardest Knots of Controversie by reason of these words , Perfection , and Imperfection Attributed to the workings of men Hearts , that I have thought it my Duty to do what I can do to avoid the use of them ; but since you Urge me to it , I shall Tell you that the Motion , o● Tendency of the Heart , which I call an Act of Divine Love , does not imply , or include in its Nature any culpable Imperfection , but is as contrary to all Love of Creatures , or Finite Objects ( unless only such as arises from their Relation to the First Being ) as Light is to Darkness . To my saying that he who is in the Act of Divine Love has All things that are of God , Actually Good unto him , you Answer thus : While he is sinfully imperfect in this Act , he hath not the perfection which he wants , nor that complacential acceptance with God , nor that perfect freedom from castigatory Penalties internal , or external , nor that Glory which would be good to him ; and all this is of God. I Answer ; As to Castigatory Penalties , so far as they import nothing but what may be imputed unto God , as the Author thereof , they are Actually good to Him , viz. they All work together for his Good whilst he is in the Act of Divine Love , and all his Reflexions thereon are the Rejoycing of his Heart The Perfection he wants &c. are not , but only in GOD , the Fullness of All that he Wants : and certainly it is actually Good for him , That there is in God whatsoever is Wanting unto him . By being Actually in this Divine Temper , I mean the exerting of an Act of Divine Love , or Adhaerence of the Heart unto God , in which Act there is nothing Culpable , though there may remain Dispositions in the Heart very contrary thereunto , from which it often comes to pass , that many of us who are in some measure Sanctified Sink deep into such Impurities of Heart , and Mind , as we sometimes Fancy our selves Elevated so far Above , that there 's no Danger of Falling into them . But I can far more easily Describe what it is to be Holy , i. e. to be in the Light , than Discourse accurately , and Clearly of the Works of Darkness . He cannot Ask any thing not Agreeable to the Divine Will , who Desires nothing , but This , or in Subordination thereunto , that his Will may be Conformable to the Divine Will in All things . Whether he Pray Directly , and Expresly for Things Temporal , or Spiritual , he Actuates his Heart in a way of Conformity to the Will of God , who Prays , as he Ought , viz. Asking in Faith , which worketh by Love. I suppose by what I have already say'd , you will perceive , that ●n Asking for Holiness we Virtually Ask for Justification , or Pardon , and the continuance of being &c. And when we expresly Ask for these According to the Mind of Christ , We Virtually Ask for Holiness , or Purity of Heart . The Consummation whereof is the Fullness of Life , and Glory . All Desires of Holiness are Acts of Holiness Consider'd with Respect to their Efficacy to make way for further Acts , or Tendencies of Heart unto God. The Free Mercy of GOD in JESUS CHRIST OUR LORD is the Root , and Principle of all that Good which groweth in Us , or ( if you will ) in which We Grow the Sense of which is implyed in all Motions ●● the Heart acceptable unto God. By Absolutely I mean but what we are to understand by Fi●●● in the Gospel , where Our Saviour sayes , Se●ye First the Kingdom of God , &c. i. e. Chiefly , an● Principally , so as to Ask nothing else but in Su●ordination thereunto , and upon Condition , if ● may conduce to our furtherance in the Way of Holiness , which Lead unto Everlasting G●●ry . I do still most confidently Averr , that this is most Dangerous Disease of the Soul , to Conce●● that any thing can be Directly , and in its own Nature , the Hind'rance of Our Attainment to farther Degrees of Grace , save only the Naughtiness o● Our own Hearts . But , say you , Must we not carefully avoid that which Indirectly hinders also ? I Answer , We must Avoid , or Set our Heart against nothing but what we find to be the Will of God Reveal'd in his Word , that we should Loath , or b● Averse from . Any thing , which for ought w● know , God will bring to pass , as to the Deprivin● us of any particular Means of Grace , we must endeavour to prevent by all wayes of Duty to God and Man , which we Apprehend probable to prove Successfull for the Prevention thereof . But we must have a Care that our Heart be Mov'd again this , which for ought we know God will effect for the Glory of His Name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with Exception , as I spake in my last . You say the penal withholding of the Operations the Spirit is a Direct Hindrance , and in its own Nature . If it be True that whatsoever God is the Author ●f , can never be in any wise Evil to us , but only ●y our Wrong , or Perverse apprehensions of it , then ● suppose you will grant that this Proposition of ●ours bears no Force against me . And whether this be a Truth or no , I shall referr you to Consider by taking a Review of what I have already Written of the Divine Goodness . And by your most ●erious , and unprejudic'd Judgement of what I shall say hereafter in giving my Reflexions on your Animadversions , on my saying that Gods Will is the Same with Infinite Goodness , &c. The Good Lord Lift up the Light of His Countenance upon Us , that we may at length attain to the Full Enjoyment of the Way , the Truth , and the Life . I shall here present you some more of my Apprehensions of the IMMENSE Influence of the Divine Goodness upon All , and Every Part of the Creation . I am Conscious to my self of the smalness of my Abilities to Express such a Truth in any way answerable to the Excellency , and Importance thereof . But some Sparklings of that Light , viz. the Notion I have of the IMMENSITY of the Divine Goodness , which from my Youth up has given me far greater Satisfactions than I should ever have had in all the Learning in the World without it , some Sparklings , I trust , you will perceive in these following Lines . You say to these words of mine , Gods Will is the Same with infinite Goodness , Very true : but the Question is , what that Goodness is ? I say it is not a Wi● to communicate to Creatures as much Good , as he can ▪ For then the World had been Eternal &c. I Answer that the Goodness of God is Himself , the INFINITY of Goodness , Wisdom , Power , of all Excellency , and Perfection . 'T was not Essential to Him to Create , i. e. not necessary for the INFINITY of Being to Produce out of Himself these Finite Essences , But they being Produc'd by His Power , according to His Wisdom i. e. the Councell of His INFINITELY Good Will , 't is Essential , or Necessary to His being INFINITE , to be ALL in them All. The Divine Power being INFINITE , such Expressions as these , as many Creatures as God can make &c. can in no wise import any Reality to the Understanding . To your saying that All Saints , and Angels would have the same Degree of Glory , I Answer , that there is no Want in Heaven , no Absence , or Privative Not-Being of any Degree of Glory , or Communicated Divine Goodness ; there is nothing but Refulgency of the GLORIOUS DIVINE NATURE . That one Creature should be better to It self , and to other Creatures , is most Rational to conceive , it being no way Inconsistent with the Notion of the One Infinite Goodness . As for Damnation , this I say , So far as it imports nothing else but what is of God ; It is in its own Nature altogether Good : It becomes Evil only to those to whom the Infinity of Love is a Consuming Fire . There 's nothing Absolutely , and in its own Nature Evil but SIN . But of all Instances , say , there 's none that confuies me more than the per●●sion of Sin. To this I Answer , that by Permision of Sin we must not conceive any thing of which ●e may say It is of God , but only His making such ●eatures , whose Nature implies a Possibility of ●nning , and the continuing them in Being after ●●ey have Sinned . There is , say you , an Higher thing in God , which his Goodness , even his Infinite Perfection , and Love himself , which is to be communicated according to ●● Wisdom and Free Will , and not as a natural necessary emanation from his Essence to the utmost of his ●●solute Power . To this I Answer , first , that Utmost ●ower is in no wise to be spoken of God , whose ●ower is INFINITE . Secondly , I do conceive ●●at your Notion here is not Contrary to mine , ●●ough it come somewhat short of it . I think your ●●eaning is not Opposite to what I Understand by ●●e Diffusiveness of the Divine Goodness , but only any Conceit of the Limitation of the Divine Pow●● which no Creature is Able to Resist . There can no Impediment to It ab extra &c. but I add neither ab Intra , call it Negative , or Self-Limiting , or ●hat you please . Therefore I say again , 't is Essen●●●l to Infinite Goodness to fill the Capacities of His creatures &c. which , I think , I shall clearly De●onstrate thus : That which does not Fill all Cre●●ed Capacities is not Infinite , Therefore &c. But perhaps you will say is not a Sinner Capable of being Sanctified . I Answer , that Sin is the Creatures ●●king It self Uncapable for the present of the ●ivine Goodness through a false Conceit that the Creator is not All in All. For I hold , yea I know and am perfectly Assur'd , that this Conceit is Virtually , if not Formally implyed in all Sin , or Aver● on of the Heart from Our HOLY ONE . My using these words Secundum Naturam Bonitatis Infinit● was not ( as you say ) to hide the Sense , but to prevent your Opinion that I should hold such an Absurdity as this , that God Acts any thing ad ul●mum Posse , which words can in no wise be spoke● of God : but it seems I had not my Aim . For in the Close of your Letter you tell me that you think m● work is to Prove , that God communicateth Goo● Naturally to the utmost of his absolute Power , as th● Sun doth its influence of Light , Heat and Motion God Forbid that I should undertake to Prove tha● God acts like a Finite Agent , as Finite , as having any Utmost , or Limited Power . Whether I misu● derstand Goodness ( which is another Passage in you● Letter ) I shall entreat you to Consider , by what shall say of it in my present Reflexions upon the words of yours . His Goodness , even his infinite Perfection , and Love to Himself . This is GOD Himself , He is His own infinite Joy , and Life , and Glory . He is All in all Things , and Ecents , Sin only excepted , Enjoying Himself in these small Creatures , which are so contemptible in the Sight o● Men , no less than in the most Glorious of the Heavenly Hosts . And the more we Partake of the Divine Nature the more we Delight Ourselves in a● the Works both of Creation , and Providence . Here I cannot but tell you , that I Hate as the Gates of Hell the Folly and Madness of some of the Adversaries of Our Liturgie , which prompted them ●o speak contemptuously ( under Pretence forsooth ●f Zeal for the Pure Service of God ) of that Excellent Hymn . O all ye Works of the Lord , Bless ye the Lord , Praise ●im , and Magnifie Him for Ever . O all ye Angels of the Lord , Bless ye the Lord &c. There is , say you , a Negative Limitation which is ●ot in Gods Power , and you seem to grant it to be in ●is Wisdom , which you truly call the Councell of his Will. But what Wisdom doth , it doth as the Guide ●f the Will , and therefore as Wisdom is the reason of ● [ I suppose you mean of a man 's not being Actually better than he is ; for you say in the next Page , ●hat our want of Goodness is the consequence of a ●eer Non Velle ] negatione Directionis , so the Will ●ust needs be the cause of it negatione Volitionis . To ●his I Answer , that the cause that any man is not ●etter than he is , is not that God cannot make him Better , i. e. that there is any Defect of Power in God : neither can it be rightly said , that God can make him Better than he is , For I understand those words , as you rightly conjecture in sensu composito . But perhaps you will say God could have made him Better than he is . To this I Answer , that the making him better than he is was never the Object of the Divine Power , of which there can be no other Object ad Extra , but what is judg'd Fit to be brought to pass by that Wisdom which is Essentially the Same with Infinite Goodness . This deep ●hing ( let me presume to tell you in all Humility ) ●equires your Utmost Attention . Neither are these Negations ( if we may put a Periphrasis of Noth● in the Plural number ) of Wisdom to Direct , Will to Execute the Cause , &c. For of m● Negation there is No Issue , or Consequence . ● that you say , Reflecting upon my words co●cerning the Object of Gods Volition or Noliti● &c. I do most Affectionately Approve , as i●porting very much of the same Truth , for wa● of which Dr. Twisse ( whom you mention ) see● to me in many Passages of his Controversial Wr●ings , to Rave ( and Talk indeed like a Schol● but like one out of his Right Wits ) rather than Dispute . But you seem to Faulter very much when you come to say , that our want of Goodness the Consequence of a meer Non Velle . For ( as I sa● but now ) of a meer Negation , or Nullity , i. e. Nothing , there is no Issue or Consequence at a● I think , say you , that it is not true , that Voli● quà Talis efficit ad Extra , sed tantùm quatenus ●● Potentiam Operatur . To this I Answer , Volitio D●vina ad Extra , quà Talis , Divina inquam , Efficit ● Extra , nam Essentialiter includit Sapientiam , & P●tentiam Infinitam . To these words , Omnis Volit● non est Efficiens ( for God willeth himself ) much less omnis Nolitio , I Answer thus : Gods Willin● of Himself may not properly be term'd Efficien● but it is Effectual , or to the Purpose ; that i● which He Willeth to Be : And every Object o● His Volition ad Extra , Is , or Shall be , Throug● the Efficacy of His Power , set on work by th● Infinite Goodness of the Councel of his Will. As fo● the Divine Nolition , this I say : By it we mea● not the Negative of Volition , but an Adverse Act the Will , which Essentially implying Infinite ●●●sdom and Power , can never be Frustrated , but wayes Effects the Opposite to that , to which it is ●●verse : So that if any man's being Actually Bet●● than he is , were the Object of Divine Nolition it ●●st needs follow that God would be the Direct ●use of the Opposite thereof , viz. that the man is ●●tually so Bad , as he is . What then is the Cause ●● ? I say again , Onely the Perverseness of his ●n Will : Sin only can be the Cause of Sin. What ●use than had the first Sin ? why ( as in effect I we say'd already ) none at all . Man 's own Perversess of Will , say you , was not the Cause of his First ●rverting , or Sin. When we speak of Perversness of Will with Reference to the First Sin , we mean ●●thing but the First Sin under that Notion , not at this Perverseness of Will is Really Distinct ●●om the First Act of the Will Perverted . I can●●t translate OPTIMA into any English , so suitable ●● my Conceptions , as these words FULL of Goodness . I did not retire into Silence ( as you speak ) at ●e Instance of the Heathens , but Told you this Cer●●n Truth , That we Ought not to Deny our As●●t to such Evident Propositions , as this , that 'T is ●ssential to Infinite Goodness to Fill the Capacities ●● all Creatures ; so that properly , and in the strict● sense there is no Evil , but the Aversion of the ●ill of the Creature from the Will of the Infinitely ●ood , and Wise , and Powerful Creator : To this , say , we ought not to Deny our Assent , because we ●●nnot give an account of some Particular Wayes of Providence i. e. of the Modes , or several Kinds the Influence of Infinite Goodness upon some Pa●… of the Creation . Modes &c. we Attribute only Extrinseco to the Divine Providence , they being only in the Creatures . The Reason , or Proof of the Consequence , if God cannot be the Direct cause 〈◊〉 Stinting &c. is this , because if He cannot be t●●Direct Cause of Stinting his Influence &c. It is 〈◊〉 His Part Unstinted , that is to say , in an Unlimit●… Abundance . But , say you , God may Non Age●● without any Stinting Cause : what restrain'd him fr●● making the World from Eternity ? To this I Answe● though God may Non Agere without a Cause such a Sense as you Instance in , yet there is a●wayes some Cause of his Not-Giving Grace to a●man to Do what He Commands him ; not that th●● can be any Impediment put upon God , but th●… He is ab Extrinseco Denominated Not-Giving Gra●● for that the Creature does not Receive it from his the Cause of which Non-Reception is only the Pe●versness of his own Will , which indeed is nothing else , but his Aversion from the Divine Goodness . To your Objection against my Description 〈◊〉 Gods Offering of Grace . viz. Offering is less th●… making , and making is more than offering &c. I Answer thus : Every Real Offer must needs imp●● the Presenting of the Object of Reception : wherever there is an Object of Reception , there is a Capaci●● or Power to Receive : There can be no Power to Receive that which is Good , but only from GOD : Therefore I do again most Confidently ●…verr , that Gods Offering of Grace is the making men Presently Capable of Doing His Will , or ( as we ●ay speak ) of receiving His Commands , By the Assi●ance of His Holy Spirit . From my Description of Gods Offering of Grace here may be an Objection rais'd against what has ●een so Earnestly insisted on , viz. that the Divine Goodness fills all the Capacities of His Creatures & c. ●ut the Answer is Easie . viz. that the Present Ca●acity of Doing the Will of God is Fill'd , i. e. the Will of God is Done According to that Capacity , where the Capacity is not Instanly Nullifyed by the Creatures Sinning , or Averting itself from the Di●ine Goodness . The Sense whereof that I may more ●igorously Excite in the Mind of the Learned and Pious Reader I shall here give him my Latine Translation ( together with the Original ) of an Excellent Prayer compos'd in English Verse by the ●ncomparable Mrs. K. P. The Same Sense in two Languages seems to me to Condense the Thoughts of the Reader , and to give the greater Strength to their Influence upon His Affections . ETernal Reason , Glorious Majesty , * Compar'd to whom what can be say'd to be ? Whose Attributes are Thee , who art alone , Cause of all various things , and yet but One ? Whose Essence can no more be searcht by man , Then Heav'n thy Throne , be grasped with a Span. Yet if this great Creation was design'd , To sev'ral ends fitted for ev'ry kind ; Sure Man ( the Worlds Epitome ) must be Form'd to the best , that is , to Study Thee . And as our Dignity 't is Duty too Which is summ'd up in this , to Know , and Do. These comly Rowes of Creatures spell thy Name , Whereby we grope to find from whence they Came By thy own Chain of Causes brought to think There must be one , then find the Highest Link . Thus all Created Excellence we see Is a Resemblance faint , and dark of Thee . Such Shadowes are produc'd by the Moon-Beams Of Trees , or Houses in the running Streams , Yet by Impressions born with us we find How good , great , just Thou art , how unconfin'd Here we are swallow'd up , and gladly dwell , Safely Adoring what we cannot Tell. All we know is , Thou art Supreamly Good , And dost Delight to be so understood : A spicy Mountain on the Universe On which thy Richest Odours do disperse . But as the Sea to fill a Vessel heaves More greedily than any Cask receives Besieging round to find some gap in it , Which will a new Infusion admit ; So dost Thou covet how Thou mayst dispense Upon the empty World thy Influence , Lov'st to disburst thyself in Kindness : thus The King of Kings Waits to be Gracious . On this account , O Lord enlarge my Heart To entertain what Thou would'st fain impart . Nor let that Soul by sev'ral Titles Thine , And most Capacious form'd for things Divine , ( So nobly meant that when it most doth miss 'T is in mistaken pantings after Bliss ) Degrade it self , in sordid things delight , ●r by prophaner mixtures lose its right . ● , that with fixt , unbroken thoughts it may ●dmire the Light which does Obscure the Day . ●nd since 't is Angels Work it hath to do , ●ay its Composure be like Angels too . When shall these clods of Sense , and Phantsy break , That I may hear the God within me speak ? When with a silent , and retired Art ●hall I with all this empty hurry part ? To the Still Voice Above my Soul advance My Light , and Joy plac'd in his Countenance , ●y whose dispense my Soul to such frame brought May tame each treach'rous , fix each wandring Thought , With such distinctions all things here behold , And so to separate each dross from Gold , That nothing my free Soul may Satisfie But t' imitate , enjoy , and Study Thee . O Ratio Omnipotens , Majestas , Gloria Summa , Cui si * Confertur Quicquam Non Esse probatur , Cui Quod inest , est Tu , Qui cunct is Rebus habere Esse suum Varium das Unus Semper , & Idem ; Cujus non magis Explorari Essentia possit Humano Ingenio , quàm Summi Culmina Coeli Comprendi Palmo . At fuerint si Cuncta per Orbem In certos generis diversi condita Fines , Ipsum Hominem , Mundi Specimen , Quò Maxima Spiret Nasci constat , idest , Quò se Tibi , MAXIME , Reddat . Hoc Nostrum Officium est , haec Nostra est Gloria , Sc● Et Facere usque , Jubet quicquid Divina Voluntas . Condita quaeque Tuum , quasi Sculpta Vocabula Nome Designant : Fontem hinc pervestigamus eorum : Scilicet ostendit Causarum longa Ca●ena Esse Unam Summam , ● Quâ Pendent Singula , Causa● Naturae quicquid Praeclarae lumina s●argit Hoc levis IMMENSI perhibetur LUMINIS Umbr● Quales in Fluviis Tectorum , aut Arboris Umbras Producit tenui splendescens Cynthia Cornu . Idêis tamen Innatis BONITAS Manifesta est Illa Tua , & nullis Te clausum Finibus esse , Hîc Alto Absorptos nos LUX IMMENSA recondit Tutò Admirantes Non Enarrabile Verum . Novimus hoc solum de Te , BONITATE SUPREM Gaudentem , Titulo Te Velle Agnoscier Isto . Mons es Aromaticus : Jucundos Suavis Odores Divite profluvio totum diffundis in Orbem . Ut coit Unda aliquod Vas impletura receptum In Mare , scrutando Rimas , quibus Influat usque Prosiliens , plus quàm possit Vas accipere urgens : Ut , Pater Alme , Tuâ possit Bonitate repleri Sic urges Vacuum Foecundo Numine Mundum . Ipse Benignus Amas Te Dispensare : Favorem Exhibet Indignis , condonat Crimina gratis Rex Regum . Amplifica DEUS O Ter Maxime nostr●● Cor : Avidè Arripiat , quod Tu Largir is Amanter . O , Anima haec Titulis Tibi soli Debita multis Magna , Tuique Capax ( tam purum , nobile cui sit Ingenium , ut Sitiat Verum , quod Devia linquit ) Ne se Deliciis Pravis illapsa , Minorem Quàm Quae Facta fuit , Faciat , revoluta deorsum , Jus adeo Antiquum potiundi Numine perdens . ● utinam certis immotae viribus Ipsa Mentis in Augustum sit Sacro Rapta Stupore ●umen , quo victi vel lucida Tela Diei ●n Tenebras abeunt . Quam fungi Munere Oportet Angelico , Angelicam tandem , Pater OPTIME , reddas ●lli Temperiem . Quando ista Repagula , Sensus , ●laudentes Animum , penitus Rumpentur , ut Intus Alloquio DEUS ipse Suo me Personet ? Arte Quando Ego Tranquillâ , Curâ semota Metuque Despiciam stolidi Bacchantia Gaudia Mundi ? Tu Rape sursum Animam : Lenem super Aethera Vocem Audiat : inque Tuo semper Mea Gaudia Vultu Ponantur . Nostras Te Disponente Medullas Nè Superet Fallax , Agitet nec Mobile . Coenum ; Clariùs ut valeam rerum cognoscere causas , Atque Auro cautè Scoriam distinguere vilem , Ut ruptis tandem Mens evolet Ignea Vinclis , Et Tibi se jungens Aeternâ Pace Quiescat . FINIS . Page 7. of the Letters , line 12. for Punishes read Purifies . Books Newly Printed this Year , 1678. for William Crook . 1. THe Wonders of the Peak in Darby-shire , commonly led , the Devils Arse of Peak . 2. Reflections upon Antient and Modern Philosophy , M● and Natural ; treating of the Philosophers of all Count● and Ages . 80. 3. Melpomene , or the Muses Delight ; being New Poems Songs , written by several of the great Wits of the pres● Age. 4. Decameron Physologicum , or ten Dialogues of Natural losophy . By Tho. Hobbs of Malmsbury . 80. 5. Tunbridge Wells , or a Dayes Court-ship ; a Comedy Ac● at the Dukes Theatre . 6. The Man of New-Market , a Comedy , Acted at the Thea● Royal. 7. A Discourse , Whether it be lawful to take Use for Mon● Written by Sir Rob. Filmer , and published by Sir R●● Twisden . 120. 8. The School of Righteousness : A Sermon Preached before King by Dr. Sandcroft , Arch-bishop of Canterbury . 40. 9. Praxis Curiae Admiralitatis Angliae . Notes, typically marginal, from the original text Notes for div A39353-e3290 * In cujus Essentiae comparatione Esse nostrum non Esse est . S. GREG. Ior. 16. c. 16.