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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39353	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 (1679)	Wing E675C; ESTC R204257	23,218	50

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

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

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 * In cujus Essentiae comparatione Esse nostrum non Esse est S. GREG. Ior. 16. c. 16.