tendernesse secondly immutabilitie 2 The name of Father putteth vs to search what right we haue to that name 1 There is a generall interest in that name which is communicated to all creatures by which all things that haue being must call God their Father because hee is to them all the author both of their being and conseruation for of him and by him and through him are all things And if Iabal may be called the father of all such as dwell in tents and of such as haue Cattell And Iubal the father of such as handle the Harpe and Organs Because these were the first beginners of these arts amongst men Much more may all things call God their common Father in whom all things liue moue and haue their being But thus God is the father of wicked men of the deuils and of hell as being the Creator of their substances and the author of their being The Church of God doth not vnderualue this interest in God though thus common to all creatures that haue being though the worst and most despised creatures of earth sea and hell doe participate with them therein Who loues the ayre the worse because euill men and noxious creatures hurtfull to man doe breath it in and out and liue by it Who loues the Sunne the worse because it shines vpon the good and bad vpon sweet gardens and loathsome stinkes and dunghils or the raine that fals vpon all grounds Amongst the benefits that wee thanke God for this hath good place wee giue him thankes that when we were not he gaue vs a being It is a great wisedome and it is attained by faith to vnderstand that the world was ordained by the word of God so that the things which we see are not made of things which did appeare And therefore the Prophet calleth vpon the creatures the Angels the hoast of heauen the Sunne and Moone and Starres and Waters c. Let them praise the name of the Lord for he commanded and they were created He also established them The donation of being and the conseruation in being be great fauours and therefore God is called Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping all things This putteth vs in minde to take heed that we turne not the blessing of our being into a curse by corrupting our waies and doing euill in the sight of God It is otherwise with vs then it is with other creatures many of them perish and loose their being Angels and men are created to immortality and they that possesse not the immortality of life and glory shall bee possessed of the contrary immortality of confusion and paine So that the doctrine of our creation doth admonish vs to remember our Creator betimes that we may addresse our whole being to him for we see that all other creatures in their kinde doe serue him and keepe the vse for which they were ordained 2 There is a more speciall interest in this title of Father belonging to men who haue receiued fauour in their creation aboue other creatures 1 For he made man in imagine suâ which he did to no other creature on earth 2 He made him in honour but a little lower then the Angels crowned with glory 3 Hee made him immortall for though his fall brought in death yet the death of Christ destroyed it and the soules of men cannot die and the dead bodies of men shall rise againe to an eternall reunion with their soules 4 He made him to rule And this putteth vs in minde of a great debt of duty to God who hauing vs as his clay in his hand when he might haue made vs beasts or fowles and fishes wormes or flyes he chose rather to make vs men to giue vs the vse of reason discourse and speech Which though it be a gift common to vs with the wicked and vngodly of the earth yet let vs thinke neuer the worse of it for to be a man is to be an epitome a little Mappe of the whole world and there is a way open for men as much to excell men as men generally are more excellent then bruit beasts 3 There is yet a more speciall interest that some men haue in this title to call God Father then others haue which none but Christ can warrant vs to challenge and therefore none but he can teach vs to call God Father in this sense and that is by right of adoption For when we had lost the fauour of God being dead in trespasses and sinnes and separated from the life of God and thereby in a more miserable condition then all our seruant creatures associated also with those rebell Angels that kept not their first estate but forsooke their habitation Then it pleased God to send his sonne first in promises then in types shadowes and in the fulnesse of time in the fulnesse of performance to reconcile vs to himselfe and to purchase for vs an eternall inheritance that we might be called the sonnes of God and enfeoffed in all the liberties of Gods elect children so the Apostle We haue receiued the spirit of adoption whereby wee cry Abba that is father This is the interest of all the faithfull in God and none but the elect doe call him by that name by a iust claime to the graces annexed to that name and deriued from it Rea. 3 This reuealeth to vs a third reason why we call God Father that is to shew that we goe to him in our prayers the right way which is by Iesus Christ for there is no other way to the Father One Mediatour betweene God and man the man Iesus Christ For in this last kinde of gratious paternity God is onely a Father to vs in Christ and for his sake And to shew our faith in God grounded vpon the sufficient merits of Iesus Christ wee seeke the face of God vnder that title which our Iesus hath bought with his bloud which is called the bloud of the euerlasting couenant So that the name of Father giuen to God in this prayer doth teach vs that all the prayers of the Church must be offered vp to God in the mediation of Iesus Christ For we call not God Father by Angels or Saints but by Christ onely therefore we must seeke this Father onely in and by Iesus Christ He himself hath taught vs this for he saith whatsoeuer you shall aske the Father in my name it shall be giuen you The Renegado of Spalato in his last Manifesto doth muster vp heapes of proofes to maintaine inuocation of Angels and Saints against the truth against his owne former auouchments of the contrarie against his owne conscience if he haue any left after his apostacie He laboureth to proue that Angels and Saints departed doe continually pray for vs wee deny it not wee know that there is a communion of charity in the whole body of the Church and doubt not of their perfect charitie who are released hence
His name is in the house of his worship our meetings are in his name the prayers of the Church addressed to his name the word which wee heare is reuelatio nominis ejus the Sacraments we receiue is recordatio nominis ejus the Psalmes we sing to his name 2 In respect of our owne good for our helpe standeth in the name of God his name is a strong fortresse to them that trust in him and so long as we haue that name to friend we haue a strong cittie of refuge to fly to in all our vexations an hiding place in a storme therefore the foundation of our safety and the beginning our felicitie driueth it selfe from the name of the God of our health and saluation We must therefore seeke the sanctification thereof first 3 In respect of all the following petitions for except the name of God haue the due honour there can be no hope either of his kingdome that that may come or of his will that it may be performed of vs c. This is Caput votorum and whatsouer we begge of God in all our other petitions if it all aime not at the hallowing of the name our prayers bee turned into sinne It is enough in the second table of the Law to loue our neighbours as our selues but this is angusta dilectio and will not straine to the extent of the first Commandement for we must loue God more then our selues wee must lay down all naturall morall humane respectes and stoope them to this first care of the sanctification of Gods name Rather then that should suffer Moses cryes dele me delibro quem scripsisti So Saint Paul I could wish my selfe accursed from Christ for my brethren my kinsmen according to the flesh Both of these holy men saw how much the name of God suffered in the Apstoasie of their brethren from God and for the repaire of Gods glory in them and the hallowing of Gods they could haue beene content to haue parted with their glory and saluation in pietie to God in charity to their brethren And surely if the name of God might be glorified in our perdition wee should rather desire the glory of that name then the eternall saluation of our soules for better all the world the whole creature perished then that the glorious name of God should be vnhallowed And this desire in vs cannot hinder our saluation rather it aduanceth it for it is impossible that the soule which hath those holy desires should perish 6. What duties depend vpon this petition 2 We are admonished hereby to seeke the true knowledge of God for wee cannot honour him before we know him and the more we know him the more will his holy name be deare to vs. As Dauid saith They that know thy name will put their trust in thee We are borne with a small glimpse of this knowledge naturally which we haue from the light of the law of God written in our hearts but these be so obscure notions that if we haue not farther helpe to put God more in our sight we may faile of that life eternall which is in the knowledge of him For though the light of nature doth reueale to vs one one God yet it is not cleare enough to shew vs that God in three distinct persons it serueth not to reueale to vs the Mediatour betweene God and man Iesus Christ Therfore to accomplish our knowledge of this God whose name must be hallowed by vs wee must vse the meanes appointed by God which are of two sorts 1. Outward 2. Inward 1 For the outward meanes God hath opened to vs two bookes 1. The booke of his creatures 2 The written booke of his VVord And they that studie both these shal see the name of God so texted in them that he that runneth may read For the booke of Gods creatures that we are stirred vp to study in the Psalme for the Sabbath there is no such delight as that studie for Dauid saith For thou Lord hast made me glad through thy worke I will triumph in the operation of thy hands O Lord how great are thy workes c. These workes of God declare his name to vs when Dauid entred into cōsideration of them he saith O Lord our Lord how excellent is thy name in all the earth who hast set thy glory aboue the heauens When I consider the heauens the worke of thy fingers the Moone and the Starres which thou hast ordained Then he descendeth to the Creation of man and the dominion that God gaue him ouer his other workes And applieth it all to the glory of the Creatour so that the consideration of the Creature doth reueale to vs the glory of the Creatour 2 They declare the wisedome of their maker O Lord how manifold are thy workes in wisedome hast thou made them all the earth is full of thy riches So is this great and wide Sea He hath declared his greatnes in the cōpleate perfection of his worke for so Moses saith Because I will publish the name of the Lord ascribe ye greatnesse vnto our God Hee is the rocke his worke is perfect Dauid is full in this point concerning the declaration of Gods name in his Creatures for when hee had brought in his prouisions for the building of the Temple which was to be performed by Salomon his sonne he deuoted them to that vse in the presence of all the people and there he blessed the Lord before all the congregation saying Blessed be thou Lord God of Israel our father for euer and euer Thine O Lord is the greatnesse and the power and glory and the victory and the Maiestie for all that is in the heauen and earth is thine thine is the kingdome O Lord and thou art exalted as head aboue all Now therefore O God we thanke thee and praise thy glorious name Here is the very close and conclusion of the Lords prayer Quia tuum est regnum potentia gloria 5 When we consider where God hath bestowed all this riches of his fauour holy loue euen vpō man this addeth to the honour of his name for what is man that thou art so mindful of him the Prophets word is Patheticall and maketh the fauour more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that signifieth what is sorrowfull and miserable man The same word he vseth in another place Put them in feare O Lord that the nations may know themselues to be but Aenosh that is sorry men incurably sicke It is a sweete entertainment of our lonely priuatnesse when either we sit at home or ly in our beds or walke abroad it will keepe vs from many loose and euill thoughts and it will honour the name of God to thinke on his workes and to meditate on these thinges We may thanke God for it that let the Church of Rome doe her worst she cannot shut vp nor forbid the reading of this Bible
his Church and his vpright iustice in the finall confusion of all his enemies Then shall our glory be full when God is all in all and raigneth absolute soueraigne without any eclipse of glory by the interposure of opposition These are the full contents of this petition 3 What duties we learne from hence The proper duties arising from hence doe concerne vs 1 In our reference to our God 2 In the regard of our selues 3 In regard of our neighbours 1 In our reference to God 1 That wee seeke and labour to aduance the kingdome of God by all meanes that God may exercise his power and grace and mercy and glory freely and fully and that neither our ignorance nor infirmity nor iniquity may obscure his glory or resist his gouernment knowing for what wee were made that wee might bee temples of the holy Ghost that Christ might rule in our hearts by faith that wee might glorifie God in our bodies and in our soules because in our creation he gaue vs a perfect being and in our redemption hee accomplisht a full and perfect restitution of vs to his fauour and to all those full benefits which follow the same namely that Christ is made to vs of God wisedome iustification sanctification and finall redemption from all sinne and punishment For this what shall we render to the Lord is not this a debt that we owe to him to seeke the aduancement of his glory all that we can and to set forth his praise 2 In regard of our selues 1 It is our dutie to liue like subiects of this kingdome that is humbled vnder the mighty hand of God to the obedience of his will and stooped vnder the correcting hand with patience to beare his chastenings though for the present they seeme grieuous Contented with the state of life and the proportion of Gods allowance to vs for we resist his gouernment and repine at his administration of the world if wee bee not content with that which he bestoweth on vs resting vpon his holy prouidence in the vse of lawfull meanes for godlinesse and contentednesse must be ioyned in vs and our hearts must not fasten vpon things temporall but wee must looke before vs to the full reward which God hath laid vp for vs. 2 Seeing we liue vnder the kingdome of Gods grace in which we haue the liberty of that holy meanes by which we may grow vp to be perfect men in Christ Iesus We must not turne this grace of God into wantonnesse by abusing it to our owne perdition but like thriftie Merchants make the vttermost of these holy commodities that is Of the free liberty of the Word and Sacraments and of the house of God and his Saints of the ministerie of the Word and the holy writings of learned and pious men set forth for our further building vp to be an house for the Lord. Not in surfetting and drunkennesse not in chambering and wantonnesse not in strife and enuying this is not the way to heauen New creatures 3 Seeing wee liue in expectation of the kingdome of Gods glory our duty is to obserue and remember our latter end and to consider that our whole life is our way to this kingdome let vs therefore hasten toward it to meete it comming towards vs this was Iobs holy Meditation All the daies of my appointed time will I waite till my changing shall come And when death shall come let vs know and beleeue that it is no more but a translation from death to life and Transitus ad Regnum 4 Seeing wee pray for the comming of Gods glory that he may raigne ouer all let vs while we are here begin an heauen vpon earth by praising and magnifying the name of the Lord and practise the new song of the Church here that being admitted into the Quire of the iust we may not cease night and day to glorifie him in heauen where we shall be able to doe it more fully and perfectly 5 Let vs consider that there is no such way to make happy our temporall life as to liue thus in the humble subiection to this kingdome for who shall harme you if you doe that which is good godlinesse hath the promises of both liues and all things turne to the best to them that loue God 3 In regard of our neighbours We must seeke to draw one another to Gods kingdome like those in the Prophet They helped euery one his neighbour and euery one said to his brother be of good courage So the Lord Repent and turne others from their transgressions so iniquity shall not be your ruine And many shall goe and say come ye and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his waies and wee shall walke in his pathes O house of Iacob come ye and let vs walke in the light of the Lord this kingdome doth not breed iealousie here is enough for all LVC. 11.2 Thy will be done as in heauen so earth OBserue the coherence of these petitions which are martialed with such excellent wisedome that the first of them is the end which we aime at that God may be hallowed in vs in his holy name and so haue from vs the honour due to him And that this may bee effected in vs wee pray in the second petition for the aduancement establishment and enlargement of Gods kingdome both of power grace and glory And now in this third Petition wee pray that this kingdome of God being erected amongst vs we may by his grace liue in due subiection to it that the Church militant in earth may honour him euen so as the Church triumphant doth in heauen In the handling whereof 1 We must vnderstand what is meant by the will of God 2 Quid hoc est facere 3 How this will is desired to be done as in heauen so in earth 4 What duties are taught herein 1 What is this will of God The will of God is vnderstood two waies 1 As it is in it selfe by which hee intendeth createth gouerneth and disposeth all things according to the good pleasure of his will and so the will of God is both absolute necessitating all euents which hee hath foreseene and determined and of that the Apostle speaketh saying who hath resisted his will and of that Christ saith fiat voluntas tua and of that those holy seruants of God spake who when they could not disswade Pauls going to Ierusalem they ceased saying The will of the Lord be done 2 The will of God is vnderstood to bee that manifestation of his seruice and our dutie which directeth vs what to doe and what to eschew what to beleeue and what to aske according to his will and this is written and reuealed to vs in holy Scripture I dare not with our many English Writers vpon this Petition quite exclude the absolute will of God and limit the Petition onely to
it sufficiently if more be added to his instructions 2 Wee must in praier begge nothing but good and perfect gifts which I thinke none will deny And it is folly to begge those of any one or more who are not able to giue them therefore S. Iames doth direct vs to God because Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights in spinis non quaeris vnas 3 Praier is a principall part of Gods worship and therefore onely proper to God according to his law Thou shalt worship the Lord thy God and him onely shalt thou serue 4 Inuocation and faith are ioyned together we may not pray but to him in whom we must beleeue so the Apostle How shall they call on him on whom they haue not beleeued Where the Apostles argument is plainely vrged that people did not beleeue in God therefore they did not pray Which consequence sheweth that where there is no beleeuing there is no praier for faith must goe before praier so Saint Iames let him aske in faith And I hope no good Christian will hold it lawfull to beleeue in any but God therefore Our father which art in heauen which begins our praier answereth to I beleeue in God the Father Almighty which beginnes our Creed Whom haue I in heauen but thee and there is none vpon earth that I desire besides thee God is the strength of my heart and my portion for euer 5 Praier is not lawfully directed to any but to him who knoweth what we stand in need of And this none but Almighty God knoweth therefore he onely is to be called vpon I take this argument from our Sauiour your heauenly father knoweth what things yee haue need of before yee aske him Therefore babble not in long praiers hee onely knoweth whether our praiers be for such things as wee haue need of for no other things may be desired of him in our praier but what we need this none of our fellow creatures can perfectly know yea our selues want many things and are not alwayes sensible of our wants and sometimes we doe falsely flatter our selues that wee haue those things which we want as the Church of Laodicea thought her selfe rich and happy being poore and miserable 6 It is fit that we direct our prayers to such a one who is able to releeue vs against all opposition this no creature can doe for Sathan and all the euill angels which continually pursue vs to annoy vs and to hinder our good will certainly preuaile against vs if wee haue no strength but our owne and the assistance of our fellow-creatures to aide vs. But our God is the rock and fortresse of his Church which is impregnable he opens his hand and all the kingdome of Sathan cannot shut it hee stretcheth out his hand and the powers of darknesse can neither shrinke vp nor shorten it for who hath resisted his right hand None can hinder the dispensation of his bounties none can stoppe the decourse of them to vs none but himselfe can take them from vs. 7 Prayers must be directed to him only who alone heareth the prayers of all them that pray all the world ouer It were a lamentable state of man if his danger be at hand and his remedy farre off if hee feele his misery and his mercy be to seeke no Dauid saith O thou that hearest prayers vnto thee shall all flesh come To what creature can we ascribe this vbiquity this omniscience this omnipotence that we should pray to him and all things but God are creatures therefore none but God to be prayed to I will vrge the argument of Moses the man of God concerning all other inuocations of any but this liuing God Aske now of the dayes that are past which were before thee since the day that God created man vpon the earth and aske from the one side of heauen to the other Search the liuing booke of Gods truth the canon of faith and manners from the first in principio to the last amen and see if there be either precept or example of any other inuocation then that which Christ here teacheth of God only Examples and instructions are frequent for this inuocation none against it therefore no other inuocation but this pleadable I deny not but the Church of Rome hath both doctrine and practise against this truth of the word of God and it is no newes for their kingdome is of this world and it were much out of their way that all the world should beleeue that the way to God is open in the only mediation of Christ Iesus for all that wee would haue either giuen or forgiuen vs therefore they maintaine prayer to Angels and to Saints Which they haue long laboured to defend but their pretended proofes haue beene euer so learnedly and fully reproued by the patrons of the truth that any indifferent minded man might see the light euen through the mists which they cast vpon it and poore shifts haue they made to put off the shame of their foyle I will giue you instance In the controuersie betweene Bishop Iewell and Harding The Bishop doth presse him with this their blasphemous prayer to the Virgin Mary Salva omnes quae te glorificant Hard. Our meaning is pray for vs to God that we may be saued Were not words taught vs to expresse our meaning doe these words import any such thing as their glosse putteth vpon them But because wee liue now in the times wherein the Papists make more bold then euer they durst these 60. yeares and more and because his Maiestie hath left their doctrines open to our confutation though for some reason of State their persons are priuiledged from the iustice of the lawes of the state Seeing praier is a chiefe part of our holy seruice of God and it belongeth to vs to teach the doctrine of praier it is fit that we be setled in iudgement in this first point to whom we must pray Wherein because there is a difference betweene the Papists and vs let vs set that to rights first In a late pocket Pamphlet which smels yet of the Presse dispersed to corrupt the religion of such as are either vngrounded or giddie it is vndertaken to bee proued out of the Kings Bible in English 1 That Angels may be praied to 2 That Saints may be inuocated 1 For inuocation of Angels 1 It is alleadged that Iacob blessing the sonnes of Ioseph vsed these words The Angell which redeemed mee from all euill blesse the lads What is this but a calling vpon the Angell and as much is it a praier as the former wherein hee inuocateth the name of God who fed him all his life long The state of this question lyeth in the search and finding out what Angell Iacob meaneth in that benediction His words are plaine the Angell that redeemed him from all euill and will it not fall out to be the
1 I obserue how quickly vpon the forbearance of the law the Papists doe take aduantage to congregate themselues into assemblies and to make open profession of their opposition to vs. 2. How readie the treacherous Priests who haue fallen from vs by Apostasie are to confirme the Apostasie of such as are gone from vs to tempt others not established 3. Another speciall obseruation in that conuenticle was the time when this suddaine destruction came vpon Papists it was by their new computation of the yeare in the Gregorian Calender on their fift day of Nouember So that God would haue them tast of his iustice with a touch and remembrance of that dismall day which their religion had dessigned to our ruine now they haue their fift of Nouember as well as we but with so mercifull a difference on our part so iust a difference on their part that when they shall thinke of our fift of Nouember they may see their owne hand plotting mischiefe Gods hand detecting and defeating it and their fift of Nouember will acknowledge no hand but of Almighty God in the whole worke of their destruction Their intendment forged in hell was to haue wrought vpward to blow vp all this execution from the hand of God wrought downeward in the fall On our fift of Nouember the great assembly of the State which maintaine true Religions was aimed at On their fift of Nouember a priuate Conuenticle hereticall changelings and such as haue denied the faith of Christ here rightly and sincerely taught were hit And as their day intended the sodaine death of some of their owne friends to make those whom they hated more sure So it is to be feared that some of our owne Protestants somewhat too curious to pry somewhit too daring to aduenture into the tents of the enemie did pay deare for their ouer curious diligence in ioyning themselues with vnlawfull assemblies The vse of those fearefull examples of Gods iustice vpon those that forsake the true Church of God is not to reioyce in their destruction But secondly to remember the threatning Word of our Sauiour Except yee repent yee shall all likewise perish For God wanteth not matter of iust quarrell against the best of vs all to punish vs also and to make vs examples of his iust vengeance if he were not our Father louing and indulgent toward vs for Christs sake in whom he loueth and spareth and forbeareth vs and we haue no other way to keepe him a father but by our true repentance of our sinnes and obedience to his holy Word 2. It is a warning to vs seeing he that we pray to is our father in a speciall reference to all the sincere professours of the holy truth of God without schisme heresie or superstition that therefore we keepe our selues in the vnity of the Church not forsaking the assemblies of our brethren whom either faction or superstition hath separated from vs. These sinners against their owne soules are a dangerous societie let vs haue nothing to doe with them in their hereticall seperations the very eye vpon them may bee dangerous for these are the windowes of the body Mors intrat per fenestras Dauids Prayer is Auerie oculos meos ne videant vanitatem And let not vs say aperiam oculos meos vt videam If we take hurt by looking on we may too late complaine with him in the Poet Cur aliquid vidi Cur noxia lumina feci Is it not safer to avoyd poyson then to drinke it in vpon confidence of our antidote 3. Let the name of our Father moue a compassion in vs towards our brethren staggering in Religion to confirme them fallen from vs to reduce them to the vnity of our Church this partly by our earnest prayers to God for them partly by our wholesome and good counsailes giuen to them partly by the example of our good life directing them when they shall be witnesses of our conformity in life with the doctrine of our faith may be happily performed with much more ioy then we can take in the ruine and destruction of them though they be a generation that doth not set their hearts aright and in whose sight our liues are nothing pretious Till God do declare them his enemies let vs hope and iudge the best of them but the time shall come when God will come himselfe to purge his floore and to diuide betweene the Chaffe and the Wheat betweene the good graine the tares then those whom God shall cast off as his enemies the communion of Saints shall know them and they shall haue warrant to reioyce in their eternall destruction and they shall haue commandement from the iudge of quicke and dead to triumph ouer them Reioyce ouer her thou heauen and yee holy Apostles and Prophets for God hath auenged you on her And in the next Chapter there is an Halleluiah sung in heauen and God is praised for the destruction of Babylon that is the kingdome of Antichrist Let vs with praier striue with God so long as we liue to encrease the number of his faithfull ones to dilate the boundes of his Church and to adde to it dayly such as may be saued with vs. And let vs with patience awaite the iustice of God which in the last day will be reuealed when the sheepe and goats shall be parted and when God shall declare both with whom we shall reioyce in the communion of his Saints and ouer whom we shall triumph in the Synagogue of Sathan then shall the glorie of God both wayes delight vs and we shall haue our desire vpon all Gods enemies Which art in heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who art in the heauens The name of heauen in Scripture is giuen at large to all that space that is aboue the earth so that the ayre where the fowles doe flye is called heauen and they volatilia coeli the planets and the fixed starres are heauenly bodies and there is an heauen farre aboue all heauens to which Christ is said to be exalted We comprehend all in this word for God is dwelling in them all Yet we must take heed that we confine not our God to any certaine place for he is infinite and incomprehensible himselfe telleth vs so Can any hide himselfe in secret places that I shall not see him saith the Lord doe not I fill heauen and earth saith the Lord Salomon confesseth when he had built God an house at Ierusalem Behold the heauen and heauen of heauens cannot containe thee how much lesse this house that I haue builded Else what comfort had we to pray or hope to bee heard if we did not beleeue the omnipresence of God Eliphaz in Iob doth dispute this point Is not God in the height of heauen and behold the height of the starres how high they are And thou saist how doth God know can hee iudge through the darke cloudes Thicke cloudes are a courening to him that he