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The privy key of heaven, or, Twenty arguments for closet-prayer in a select discourse…The privie key of heaven, or, Twenty arguments for closet-prayer in a select discourse…
The privy key of heaven, or, Twenty arguments for closet-prayer in a select discourse on that subject with the resolution of several considerable questions : the main objections also against closet-prayer are here answered ... with twenty special lessons ... that we are to learn by that severe rod, the pestilence that now rageth in the midst of us / by Thomas Brooks.The privie key of heaven, or, Twenty arguments for closet-prayer in a select discourse on that subject with the resolution of several considerable questions : the main objections also against closet-prayer are here answered ... with twenty special lessons ... that we are to learn by that severe rod, the pestilence that now rageth in the midst of us / by Thomas Brooks.
London : Printed for and are to be sold by John Hancock, 1665
THE PRIVY KEY OF HEAVEN, Or, a Discourse of CLOSET-PRAYER. › Argument 8
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Fourthly, Jacob is reproved for his curious enquiring or asking after the Angels name, vers. 29. which is a clear argument or demonstration of his majesty and glory, God ⟨p. 51⟩being above all notion and Name. God is a super substantial substance, an understanding not to be understood, a word never to be spoken. One being asked, What God was, 1answered, That he must be God himself, before he could know▪ God fully. We are as well able to comprehend the Sea in a Cockle-shell, as we are able to comprehend the Almighty (or that Nomen Majestativum, as Tertullian phraseth it.) In searching after God (saith Chrysostom) I am like a man digging in a deep spring; I stand here, and the water riseth upon me; and I stand there, and still the water riseth upon me.
Fourthly, Jacob is reproved for his curious enquiring or asking after the Angels name, vers. 29. which is a clear argument or demonstration of his majesty and glory, God ⟨p. 51⟩being above all notion and Name. God is a super substantial substance, an understanding not to be understood, a word never to be spoken. One being asked, What God was, 1answered, That he must be God himself, before he could know▪ God fully. We are as well able to comprehend the Sea in a Cockle-shel, as we are able to comprehend the Almighty (or that Nomen Majestativum, as Tertullian phraseth it.) In searching after God (saith Chrysostom) I am like a man digging in a deep spring; I stand here, and the water riseth upon me; and I stand there, and still the water riseth upon me.
- 1Dionys. Areop. de Divin. Nom. cap. 1.