The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

Sect. 1. What should be our apprehensions of the dreadfull majesty of God when we come before him?

Job. 37.22, 23. With God is terrible majesty; touching the Almighty, we cannot find him out.

Luk 11.2. When ye pray, say, Our Father, &c.

WIth what humility, reverence and admiration should we(a) 1.1 speak, write or think of the Almighty and incomprehensible God, who dwelleth in light to which no man can approach, whom no man hath seen nor can see; whose perfection cannot, by searching, be found out, whose counsel and wayes are a great depth, and whose infinit nature and ma∣jesty is so far above our reach and apprehension? 1 Tim. 6.16. Job 11.7, 8, 9.(b) 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all that is in God is a mystery. Agurs question may give a check to our cu∣riosity and boldness; O! (saith he) what is his name, and what is his sons name, if thou canst tell? Prov. 30.4. The greatest Student in this mystery, the holiest Saint when he looks up to God, will see, with Zophar, a height and depth that cannot be measured, Job 11.8. Agur in his Prophecy, while the Lord, in an extraordinary maner, did manifest him∣self to him, professeth his ignorance, and would begin at the first elements and A, B, C, and(c) 1.3 ask but after his name, who hath gathered the wind in his fists, who hath bound the waters in a garment, and who hath est blished the ends of the earth. Nay, the boly Angels and the Saints in glory, though they see and behold so much of God as doth ravish their hearts with unspeakable joy and delight, and which doth fully satiat their utmost capacity; yet, O! what more, yea

infinitly more of God doth remain, which will never, and cannot to all eternity, be comprehended by any finit under∣standing? Ah! our empty vessels are to narrow to contain this ocean; do ye ask of me (saith(d) 1.4 Austin) what he is, whom eye hath not seen nor ear heard, and of whom it hath not entered in the heart of man to conceive? would you have my tongue to express what my heart cannot apprehend? The modesty of the Pagan Philosopher(e) 1.5 Simonides, may put to silence our presumption and curiosity, who being askt by King Hiero what God was, at first desired one day for me∣ditation, and to deliberat and think on an answer; but, being the second time askt, he required two dayes, and after that four, still desiring the more time, because (said he) the longer I think on the mater, it appeareth the more hard, dark and difficult.

But, though we cannot(f) 1.6 quidditatively and compre∣hensively know God, though we cannot know his nature and essence, though we cannot see his face and know him as he is in himself, Exod. 33.20.23. yet we may see his back parts, we may know him darkly and through a glasse, Exod. 33.23. 1 Cor. 13.12. we may(g) 1.7 know him as he hath revealed himself in his word and by his works; thus we may know something of his divine attributes, and thus much we may know of his infinite nature, that it(h) 1.8 passeth our knowledge; thus we may know him, thus we may(i) 1.9 search after his perfections, and such a measure of knowledge he hath promis∣ed to us in this state of perigrination and absence, Heb. 8.11. Jer. 1.34. Hos. 6.3. But, since our eyes are so ready to dazle when we look upon this bright sun, and we to mistake by applying our short and unfit measure to this infinit ob∣ject, what need have we to use all circumspection and to take heed to our steps when we approach to him, with whom is terrible majesty, and of whom, to speak or conceive, even what

is true, is dangerous; de Deo etiam vera dicere periculo∣sum. Let us then with all caution, modesty and humility, in answer to the case propounded, observe some few parti∣culars.

1. Concl. Beware and take heed that thou make not to thy self any image to represent the incomprehensible nature of God;(k) 1.10 mental-idols, false conceptions and unwarrantable apprehensions and representations of the infinit majesty, make way (and are thought to have given occasion) unto the pa∣gan and popish idolatry: we are ready to mistake when we essay to apprehend the nature of Angels, of our own souls or any spiritual object, so gross are we in our apprehensions which depend so much upon the senses. Albeit our under∣standing and intellect be immaterial, yet hardly can we get our conceptions spiritualized and purged from those material images which it hath received from the outward senses; and if our apprehensions be so defective and fall so far short as to those finit objects, shall we be able to make suitable representations of Gods infinit nature and essence? Hence,

2. Concl. A good measure of that knowledge of God, whereof we are here capable, consisteth in the removing of all creature-imperfections from his glorious majesty; not only in bodies and corruptible things are there defects and imperfections, but also in the most pure, spiritual and incor∣ruptible creatures, though they had all the perfection they are capable of, (so that their imperfections were negative and not privative) yet their best perfections are but blots and imperfections in respect of the(l) 1.11 absolute perfections of God, and cannot without blasphemy be ascribed to him, till they be purged from the dross, weakness and emptiness of the creature as such, though never so excellent in it's kind: and to do this, will not be found so easie a mater as some may conceive; and without his own help and special assistance, we cannot aright know what he is, So neither what he is

not. Hence(m) 1.12 Austin well said, that it was no small part of our knowledge of God to know what he is not.

3. Concl. Yet the Lord alloweth us (even in this state of absence and ignorance) a further measure of knowledge, and calls us to behold his positive perfections, his all suffi∣ciency, his omni-science, his omni-potence, his omni-presence and other attributes held out in the Scriptures; and his(n) 1.13 name, Jehovah, doth most significantly express his glorious being; as also, his name Jah, (which seemeth to be no other then the former Jehovah contracted) both which come from a root that signifieth to be: hence also the holy one is called I A M, Exod. 3.14. none of the creatures can say I am, or I shall be, (as the word there may, and I(o) 1.14 think should, be

rendred) ah! they have a borrowed, finite and depending being, they are, but where were they when God said the foundation of the earth? and if the Lord withdraw his hand, where are they, or shall they be? but he is the same yester∣day, to day, and for ever: He is an all-sufficient, necessary and independent being, and all creatures being(p) 1.15 compared, and laid in the ballance with his most glorious majesty, are as nothing, yea, and less then nothing, Isa. 40.17. we have undervaluing thoughts of God, when we make a compari∣son; all the stars must disappear, and evanish out of our sight, when we behold this bright Sun; whatever light may be in them, yet it is darkned at the glorious appearance o•• this great Luminary; He, and only he, is the Lord who can say, I am, and there is none else besides me, Isa 43.11.

But when thus we meditate upon Gods infinite being, or any of his divine perfections, we must not limit his incompre hensible majesty to our shallow apprehensions, bu•• should conceive his glorious attributes and nature to be far above, and infinitly beyond what we can conceive of them. We must (saith(q) 1.16 Scaliger) think of God what we are not able to think, a holy, silent, submissive admiration of what we cannot know, should supply the defects of our knowledge; we must not give way to our curiosity, nor labour, by search∣ing, to find out his infinite excellency, Job, 11.7. though in humility we should(r) 1.17 follow on to know the Lord, Hos 6.3. yet we must not(s) 1.18 stretch our selves beyond our mea∣sure, but should thankfully improve what help he doth afford, and diligently seek after the light of the word, prai∣sing him who hath given us such a glass, wherein we may behold so much of his majesty, untill at length we shall know him as we are known, and see him face to face, 1 Cor. 13.12.

4 Concl. As thus we may safely go where the Word doth lead us, and follow on when we see it going before and point∣ing out the way, and may speak and conceive of God, as he hath revealed himself in the Scriptures, So in improving that knowledg in any ordinance, particularly, in prayer, we may select and make use of such names, titles or attributes of

God, as are most surable to the present performance, and may excite in our hearts that zeal, tenderness and holy affections which are required, and are pertinent to our case and exigence, thus, while in prayer, 1. we are confessing out sins, and accordingly would have the affections of reverence and godly fear, shame, sorrow, &c. excited, we should consider Gods majesty, justice, holiness, power, zeal for his own glory, threatnings and judgments, &c. 2. When we are asking and petitioning, and should act faith, and have our confidence strengthned, &c. we should consider Gods bowels and mercy, his fidelity and truth, his promises and tender care, &c. And, 3. when we offer the sacrifice of praise, we would meditat on his patience, his pardoning mercy, his free love, his watchfull providence, liberal hand, &c. that thereby we may be provok'd to admire his bounty towards us, and proclaim his praise, and express our senseof his goodness, by walking before him in all holiness of conver∣sation. The Book of the Psalms holds forth to us many in∣stances of this heavenly art and dexterity, in making choice of, and fixing upon sutable meditations of God, his attributes, word, or works.

5. Concl. We must not in prayer, or any other ordinance, look upon God absolutely, for so he will be a consuming fire, and we as stubble; but we must conceive of him, and draw night to him, as he is(t) 1.19 in Christ, reconciling the world to himself, 2 Cor. 5.19. As we cannot have the light of the knowledge of his glory, but in the face of Jesus Christ, 2 Cor. 4.6. So, though we had it, it could not profit us, it would but astonish us, and be for our terrou•• and confusion,

as the glory of Christ, coming to judge the world at the last day, will be to the wicked. But we have spoken to this head at some length, Part. 1. Chap. 8.

6. Concl. But in Christ Jesus we may, and should draw night to him confidently, as children to a father, who is able and ready to hear us: But you will say, were it not pre∣sumption in me to call God Father? Ans. Is it presumpti∣on to acknowledge the bounty and wonderfull condescension of God, and in prayer to follow that pattern be hath pre∣scribed to us? or is it not rather a foolish jealousie, and most ingrate under valuing of his tender love, yea, and a bold con∣tempt of his authority, and a manifest transgression of his commandment, to say we will not, we dare not call him Father, while he hath said, when ye pray, say, our Father &c. Luk. 11.2. where(u) 1.20 our blessed Lord teacheth us to call God, Father, not as if thereby he did point out to us the distinction, or relation that is among the persons of the tri∣nity, or to single out to us the first, excluding the other two (for its certain, we should direct our prayers to God, who is Father, Son and holy Ghost) but to hold out to us(x) 1.21 the fatherly affection, and tender bowels of God, and of all the persons of the blessed Trinity, and to encourage us to draw nigh to God with confidence, as children to a father, ready to help and pity us; and though we be not limited to the same words, or to say no other then is held forth in that pattern and copy, yet we may not change our thoughts of God, nor imagine that he hath cast off his fatherly care and affection towards us: And herein, as we have the command, So we have the example of Christ, he looked upon God as

a father, in that solemn prayer, Joh. 17.1. Father the hour is come, glorifie thy Son. So also, ver. 11, 21, 24, 25. For, though he hath another kind of interest in the Father then others, yet this doth not nullifie, and hinder our interest and relation; especially since ours is founded upon his, God having adopted us in this his beloved Son; we are truly sons, though not such sons as Christ; we are his sons, not meerly nor especially by creation, but by adoption, redemption, and a right to the inheritance. And that Christ and beleevers have the same Father, and thus stand under the relation of brethren, he himself is not ashamed to profess, Heb. 2.11. and Joh. 20.17. Go to my brethren (saith our blessed Lord to Mary) and say unto them, Iascend unto my Father, and to your Father, and to my God, and unto your God. And thus the ancient Church in their prayer, Isa. 63.16. ingemi∣nat this(y) 1.22 sweet relation with much confidence, Doubtless thou art our Father—thou, O Lord, art our Father, our Redeemer. And as thus we have, 1. a precept, and, 2. practice, so also, 3. a promise for our warrant, 2 Cor. 6. 17.18. Touch not the unclean thing, and I will receive you, and will be a father unto you, and ye shall be my sons and daughters; saith the Lord almighty. And, 4. this is made one end and design of the sending of the spirit into our hearts, viz. because we are sons, and that we may know, and improve our relation by calling him Father, Gal. 4.6. Rom. 8.15. to banish fear, and to make us draw nigh in confidence and love, 2 Tim. 1.7.

But you will say, how can we call God Father, since we are not assured of our adoption? Ans. If God be not thy father, he must be thy(z) 1.23 enemy (for there is no middle state) and how darest thou, who art stuble, draw nigh to the consuming fire? If thou be not a son, thou hast no interest in Christ, in whom only we have access to the Father, Eph. 2.18 Joh. 14.6. And if God be not thy Father, why dost thou hing and depend upon him, yea, even then when he frowns, and seemeth to beat thee off, and drive thee away? I spake a little to the like case, Part. 2. Chap. 2. Sect. 2. and shall not now say much, but remember, that the Lord,

as in another case, So also in this,(a) 1.24 loveth a cheerfull giver, He would not have us to come to his altar, and to bring our oblation grudgingly, he would not have his spouse look sad, or his children to distrust his love and care towards them, nor his servants fear, least he were such a one as the ill and wicked servant called him, a hard master and ill to please, Mat. 25.24. What a grief was it to Peter to have his love to Christ questioned (Job. 21.17.) yea, though lately he had denied and disowned him? and must it not grieve the good Spirit of God▪ when we have base and low thoughts of his mercy and kindness towards us, yea, even then while we are constantly reaping the sweet fruits there∣of? Ah! will ye thus requite the Lord, and deal no better with him then they? Mal. 1.2. I have loved you, saith the Lord: yet ye say, wherein hast thou loved us. But if ye will trust him, ye have his word, he will not disappoint you; and ye do thus, as it were, engage his majesty not to fail you: O! then draw nigh to him in confidence, and fear not to call him father, who hath purchased so great an inhe∣ritance at so dear a rate for thee; its good in some cases (as a reverend divine said) to threap kindness upon God. He will never challenge thee, who hast the heart and love of a son, for calling him Father: If thou be a child of light, though thou fittest in darkness, yet thou are still a child, and thy father will not disown thee if thou claim an interest in him; what though thou blushest to call thy self a son, as being unworthy of that relation, yet surely God hath not lost his title, nor deserved at thy hands, that thou shouldst rob him of that relation he hath bought by the unvaluable price of his Sons blood; and its observable, that the Saints many a time would divide the relation that is mutual, at least are more positive and peremptory in asserting the one part then the other; and as the prodigal, when he had by his riotous living forfeited his son-ship, and was brought to confess, that he was no more worthy to be called a Son, yet durst pro∣fess that he had a Father, and durst call him by that relati∣on, and take on this resolution, to arise and go to his father, and say father, Luk. 15.19.18. So they may call God

Father, while they are convinced, and may, from an humbled heart, confess that they are not worthy to be called his sons; and even then, while their face is filled with shame and confusion, they may notwithstanding assert his rela∣tion.

But you will say, ah I should I utter a lie before God? would he not account it a mockery to call him father, while he is not our father? Ans. I grant there is too much pre∣sumption in the world, and too many are ready to make bold with God, and to call him father, against whom he is coming in wrath to(b) 1.25 tear them in pieces.(a) 1.26 But yet if, 1. thou hast the love of a son, thou mayest come to him at a Father; if thou hast child-like affections, thou mayest have a child∣like confidence. See Part. 2. 2. If thou hast god∣ly fear and reverence, and high and admiring thoughts of his majesty, and art striving to give to him the honour due to his name; if thou canst answer that question, Mat. 1.6. If I be a father, where is mine honour? Thou needst not fear, that ever he will question thy claim to him as a Father; if thou(c) 1.27 fear him and his goodness, and art loath to offend him, though there were not a rod to correct thee; though thou should'st meet with rods and afflictions, yet thou might∣est know them to be but the corrections of a Father, and not the stroke of avenging justice. But we will not multiply particulars let us only hold out from, 1 Joh. 3. two or three words more. This point concerning our adoption, is there laid down in the entry, ver. 1. and therefore, though the words be (d) altered, yet the case is the same that is brought to the trial to the close of the Chapter. 3. Then such as hope that God is their Father, must purifie themselves as he is pure, v. 3. they must wash and make them clean, and walk as becometh the children of such a family, they must no more be like the swine of the world, wallowing in the mire of sin; he that is born of God must sin no more, ver. 9. for he that alloweth himself, and continueth in the practice of any one known sin, is not of God, but of the devil, ver. 8. 4. If we be the children of God, we must obey his com∣mandments, and do those things which are pleasing in his

fight ver. 22. we must deny our selves, and renounce our own will and affections, and take on Christs yoke, which (if we be his) will not be wearisom, but our relation and love to our Master, will make his work sweet and easie, Mat. 11.30. 5. Such as love the Father, will love his children for his sake; such as are brethren must have some sort of sympa∣thy with, and mutual love to one another, ver. 14. If all thy delight (with him, Psa. 16.3.) be in the Saints, and if thou judge them the excellent of the earth, if thou delight in their society, and rejoyce at their prosperity, ye must be of one stock and kindred, and belong to one and the same family: and hence must follow that separation (as to any arbitrary and voluntary commerce with those wicked ones, to whom we are not bound by any natural or moral tye) required in them, to whom God promiseth to be a Father, 2 Cor. 6.17. It will be no pleasure to the genuine son to stay in the company, where his Father is reproached and dishonoured; and, O! when occasionally he is easten into the society of such wretches, with what zeal and holy indig∣nation will his heart burn?(d) 1.28 their vile and profane words and wayes, must(e) 1.29 vex his righteous soul.

Is it thus with thee, O dejected Saint? dost thou follow after God, and still long and hunger for more of him, and that he would lift (f) up the light of his countenance upon thee? and though thou still walk in darkness, and cannot see his face, yet hearknest thou to his voice and followest after righ∣teousness, thou needest not fear to call him thy God and thy Father; thou art allowed to claim an interest in him, and to stay upon him as thy God, Isa. 50.10. Such hungring souls are blessed, Mat. 5.6. and is there any blessedness without an interest in him, who is the fountain of all blessedness? yea though he seem to frown, & to forsake thee, yet the union & relation stands firm and sure, My God, my God, why hast thou forsaken me? said David, Ps, 22.1. and one who was greater then David, Mat. 27.46. Zion said, my Lord hath forgotten me. And thus, a beleever at his lowest may maintain his claim to God; as the state of darkness, gloomi∣ness and desertion, doth noth not nullifie our relation, So

neither needs it hinder us to assert and plead it; neither did the Lord at any time challenge, nor was he grieved with a doubting beleever for staying on him, and calling him Father, but rather is grieved at their jealousie, and standing at such a distance from him, who hath stoopt so low to them; only to the wicked, God saith, what hast thou to do to take my covenant in thy mouth, and to plead any cove∣nant-relation, and to call me thy God, or thy Father? Ye who hate instruction, and cast his words behind you, ye may fear his severity and justice, and look upon him as a Judge coming against you to tear you in pieces, Psal. 50.16, 17, 22.

But you will yet say, whatever truth may be in the thing it self, yet I cannot in truth call him Father, who know not, and am not assured of my adoption. Ans. Thy know∣ledge is so far from being a ground of this thy covenant-rela∣tion to God, that it is not so much as one of its bonds and li∣gatures; now albeit the Spirit of Christ, who is the author, be also the keeper and preserver of our spiritual life, and of all its priviledges, and of our interest in God, as not the least; yet the same Spirit hath given us an arm whereby we receive and lay hold on him, and every finger and joynt of that arm (I mean our several graces) are so many cords and bonds whereby we stay and lay hold on God, as our God and por∣tion; and if thou see but any one of these bonds fastned on him, what needst thou fear and complain as if there were no union, interest or closing with him? say then; he is not thine by certain knowledge and perswasion; I answer, he cannot thus be said to be thine, for though thou may∣est know thy relation to him (and O, if thou didst know! how sweet, comfortable, strengthning and encourag∣ing must that evidence be?) yet he cannot be said to be thy Father by thy knowing that he is thy Father, for the object must have a being, and be presupposed to such a reflect act, he must be thy Father(f) 1.30 before thou know him to be thy Father; but there be some uniting graces, whereby we close w••th him as our Father, which though they do not confer the right of adoption, yet they bind us to our Father,

and are as so many cords, whereby he draws us in to himself, and whereby we close and lay hold on him; 1. then is not God thy Father, optando, seu vonto & desiderio, is it not the great desire of thy soul to have an interest in him? and hath not this thy desire a lie in its right hand? is it effectual, operative and diligent in the use of the means, not like the desire of the sluggard, foolish, faint and lazy? 2. Is not God thy Father considendo, seu aliquali spe & expectae∣tione; hast thou no hope, nor expectation? if thou be not assured that God is thy Father, art thou perswade••, and dost thou know that he is thy enemy? surely, if it were so, thou wouldst not thus seek in to him: Say, that thy hope is not so positive and peremptory, that it is not grounded up∣on certainties and particular promises, which thou dost apply to thy self, yet seest thou not many promising and encouraging probabilities, grounded upon general invitati∣ons, entreaties, promises, which open to thee no small door of hope, and makes thee look up to God, seek in to him, and follow after him; hast thou not a may be and a perad∣venture? and mayst thou not improve that without presum∣ption? thou art allowed to use a holy kind of violence, to break through all discouragments; and to lay hold on the King, as well as to take his kingdom by force, Mat. 11.12. 3. Is he not thy Father amando, seu filiali dilectione? hast thou not the love and heart of a son? and will he prove thy enemy? 4. Is he not thy Father adhaerendo, seu depen∣dentia, adhaesione & acquiescentia? dost thou not rely and depend upon God, and cleave to him though he frown, and follow after him when he forsaketh and withdraws from thee? dost thou trust in him, and cast thy self on him? darst thou adventure thy soul upon his tender bowels, free offer, and promises? art thou resolved to(g) 1.31 trust in him though he should kill thee? dost thou acquiesce in him as the alone-fountain of all true happiness? and how small soever thy hopes be, yet with what indignation wouldst thou dis∣dain the offer of a world to quit thy claim to, and renounce thy part in him? 5. Is he not thy Father obtemperando? seu obse quio, conatu, opere, reverentia & honore? dost thou

not give him that honour, reverence and obedience that is due to a Father? and will he then use thee as(h) 1.32 one of his hired servants? or reject thee as a vessel of wrath and disobedi∣ence? what? is God thus thy Father, and dost thou lay hold on him by thy desire, hope, love, reliance aed reve∣rence? and maist thou not in truth thus call him thy Fa∣ther? hast thou those fruits and evidences of thy adoption, and findst thou those uniting graces to close with him? Be of good courage, thou needst not fear to come to him as a Father, he will welcom thee as a son, and hear and answer thy requests.

Notes

• (a) 1.1

  Excedit supereminen∣tia D••itatis, non solum usi∣tati eloquii, sed etiam in∣telligentiae fa∣cultatem; ve∣rius enim co∣gitatur Deus quam dicitur; & verius est quam cogi∣tatur, Au∣gust. de vera innocent. cap. 61.
• (b) 1.2

  Damas∣cen. lib. 1, de side orthod. in initio.
• (c) 1.3

  Malè & absurde hinc infert Buri∣danus, lib. 7. polit. quaest. 10. Deum quantum ad ejus essentiam non esse à no∣bis laudandum, quia, viz. non est sic à nobis cognoscibilis. Nam licet sic non sit per∣fecte & quidditative cognoscibilis, tamenscimus cum sic esse laudandum. Imo hoc est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & primo. cognitum.
• (d) 1.4

  August. in Psa. 85.
• (e) 1.5

  Cicer. lib. 1. de nat. de∣or.
• (f) 1.6

  Vid Schol. ad 1 quaest. 1 2. &. Scot in 1. lib. sent. dist. 2.3.
• (g) 1.7

  Cognosci∣mus Deum per, 1 causalita∣tem, per, 2 emi∣nemiam, per, 3. remotionem imperfectio∣num & per fidem, Dave∣nant. in epist. ad Colos. cap. 1.15.
• (h) 1.8

  Si quis Deum videat, & intelligat quod vidit, Deum non vi∣di••.
• (i) 1.9

  Humana infi••mitatis religiosa con∣fessio est, de Deo hoc solum nesse quod De∣us est; caeterum secret a illa & profunda—Mens terrena non penetrat; investigare quidem ea, perscruta 〈◊〉〈◊〉 q••ie pium est, sed inscrutabilia esse, & investigabilia confitenda sunt: quorum alterum est religiosae voluntatis, alterum imperspicabilis naturae, Hilar. in Psa. 129. (nobis 130.)
• (k) 1.10

  De Dei simplicissima & perfectissi∣ma essentia spiritualiter cogitemus; omnes crassos & terrenos conceptus, om∣nes sensibiles imagines, om∣nia imagina∣tivae faculta∣tis phantasma∣ta procul ha∣beamus, Voet. sel. disp part. 1. disp. 13•• pag. 245. Ta∣le enim simu∣lachrum De inefas est Christiano in templo collocare, multo magis in corde nefarium est, ubi vere est Templum Dei, si à terrena cupiditate atque errore mundetur, August. de side & symh••lo, cap. 7.
• (l) 1.11

  Perfectiones simpliciter simplices.
• (m) 1.12

  Non parva notitia pars est, si an∣tequam scire possumus quid sit Deus, pos∣sumus scire quid non sit, Ang. de vera innocent. cap. 61. Et inter sententias ex Augustino de cerptos & ad∣jectas tomo 3. haee est 61. quinnimo D••o∣nysius (vulge sed falso) Areopagita de divin nominib, cap. 7. affirmat, hunc modum cog∣noscendi Deum, viz. per ignorationem (ut loquitur) seu potius per negationem, removendo à Deo omina creaturarum attributa prout iu e••s sunt, hunc (inquam) modum cognoscendi Deum judicat pro hujus vitae statu esse meliorem, & divinae excellentiae magis accomoda∣tum: Ista tamen negatio non est pura, sed supponit conceptum Dei positivumin quo sistendum, viz. conceptum valac generalem & confusum cu••usdam entis quod nec est homo nec Ange∣lus, &c. Sed eminentius omnibus creaturis quae sunt vel esse possunt. Et doctissimus Au∣gustinus in Psa. 85. fatetur, se solum potuisse dicere quid non sit Deus; supponendo ta∣men praedictum conceptum positivum. But neither this our conclusion, nor what at any time hath been said by any of the learned, doth favour the dreaming Shoe-maker, John Bohman, while he saith, that God is an infinit nothing; he is indeed none of the crea∣tures, he is no such thing, yet he is all; he doth eminently contain the perfections of all, here is a clear contradiction and repugnancy (or shall I say non-sense, that being so fa∣miliar to this empty bold man) For what is infinit must have all perfection, but what is nothing can have no perfection: but this vain babler deserves no refutation.
• (n) 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 existens, ens aeternum, nomen Dei (inquit Buxtorfius) proprium essentiale, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suit, aliis ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem. Non dubium est (inquis Mercerus) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 decurtatum esse ex nomine tetragrammato 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (o) 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mercer. sum, sed rectius & significantius, Pagninus in rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ero, est enim futuri temporis.
• (p) 1.15

  Quae par∣ticipatioue no∣bis veneranda 〈◊〉〈◊〉 ••n com∣paratione ejus memoranda non sunt, Gre∣gor.
• (q) 1.16

  Interest c••rim, & no∣strae pi••tatis, & Dei im∣mensitatis, ca∣sen •••• de Deo quae senti∣re non possumus, Jul. Scal. exercit. 165 ••ect o.
• (r) 1.17

  Investig∣gare quidem ea perscruta∣rique pium est, sed inscruta∣bilia esse & in ve∣stigabi lia con∣fiten a ••unt, Hilar loc. jam jam cit.
• (s) 1.18

  2 Cor. 10.14.
• (t) 1.19

  A modern Author affirms the divine essence or God-head in Jesus Christ to be the proper object of all worship, alledging from Dr. Owen and some others, that the essence of the God-head is the primary and proper object of worship, Morn. Exer. Serm. 17. We will not now meddle with that assertion of Dr. Owens. knowing it to be maintained by many, as we shew from Franc. a. S. Clara. part. 1. But we hope this Author doth not think that the God-head as personally united to Christ, is the proper object of worship, but as the God-head is in Christ under a Covenant-relation, and as the head of the Church, and thus the God-head, as it is common to all the three persons of the Trinity, and not as it is in the second, only may be said to be the primary object of worship.
• (u) 1.20

  Nomen Patris non ac∣cipi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro prim•• tantum trivi∣tatis perlona, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro omnibus tribus deiata∣tis personis opparet ex re∣gula illa quam Forbesius ex Patribus, & communi theo∣logorum suf∣fragio propo∣nit contra An∣titrinitarios, estque ejusmo∣di omne no∣men dictum de Deo respe∣ctu creatu∣rae indicat essentiam, adeoque pre∣dicatui de tribus perso∣nis simul, exceptis quae pertinent ad incarnationem, seu assumptam naturam, & exam. plorum loco hac adsert, Deus noster Pater noster, Praedestinator, Creator, Recomc••∣liator, Adoptator, Sanctificator, exauditor precum, Forh. instr. Histor. theo••l lib. 1. ••cap. 12.
• (x) 1.21

  Ostenàit ad veram, & Deo gratam orationem requiri, ut in vera siducia oremus, ac jciamus nos invocare Deum qui in Christo dilecto suo filio nos dilexit ante jacta mundi fun∣damenta, qui in filios suos adoptavit, ac spiritum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nobis donavit & qui pater∣num erga nos gerit animum: quem proinde juxta ipsius exemplum & mandatum, ut panem nostrum invocare possumus, Gerhard. in loc. cont. harm. cap. 180.
• (y) 1.22

  Dulce no∣men patris.
• (z) 1.23

  Mr. Murcot. being in great an∣guish, because he feared that God was not his father, had these words impressed on his mind, If I be not thy father, am I thy enemy? and again, if I be not thy father; why dost thou fol∣low after me, Mor. exerc. Serm. 14.
• (a) 1.24

  2 Cor 9.7.
• (b) 1.25

  Hos. 3.5.
• (a) 1.26

  Ps. 50, 22.
• (c) 1.27

  As having hope, ver. 3. abiding in him, ver. 6. being born of God, ver. 9. being the chil∣dren of God, ver. 10. ha∣ving pa∣ssed from death to s••e, ver. 14. &c.
• (d) 1.28

  2 Pet. 2.7, 8.
• (e) 1.29

  Ps. ••.6.
• (f) 1.30

  Si non tempore, sal∣tem natur••, imo••••e•• per ••em pore, si non profluat ex im∣mediata irra∣diation•• spiri∣tus, sed per ar∣gumentatio∣nem colliga∣tur; ut fieri solet.
• (g) 1.31

  Job, 13.15.
• (h) 1.32

  Luk. 15.91.