Not that he hath any feet, nor any seat to sit on: but it serves to show that there is no distance so far or wide, that can contain the majesty of God, which is infinite, as I said. That is a thing which ⟨p. 173⟩we must bear in mind, when God is spoken of unto us. And why then is it said, that God is above all the heavens, and why doth Saint Paul speak after the same manner here of Jesus Christ: It is because that we be dull and earthly, that if God should not tell us that he hath his temple & palace in heaven, we would tie him too every pillar, to every stone, too every waterspring, too every tree, & (too be short) too every thing that we see. Therefore too correct such vice, our Lord sayeth too us, mount up, mount up aloft: as though he lifted us by the chi••es, and said, wretched beasts, why seek ye too see me here beneath. What intend ye too liken me too? Assure your selves, ye must be conveyed up above all the world, when ye think upon me and my majesty. Therefore ye cannot worship me, except ye be rapt up aloft, and consider that I am incomprehensible. Lo how the scripture speaketh of him.1 And when we say, Our father which art in heaven: it is too the intent we should lift up our minds unto him, as he calleth us at all hours. Not that we must imagine as the papists do, who think too please God with their much babbling, and with their using of many Ceremonies, which may have a gay gloss to the worldward: I say, we must not think too please God so: for let us be sure, that that were a transfiguring of God, to make him like our selves: but we must rather bethink us, that in stead of having our minds weighed down to the world, we must strive to lift them up on high. And as for Jesus Christ, it is said, that he is above all the Heavens, even in his humane nature. And how is that? Being God in respect of his essence, he is equal too his father, so as he filleth all things: but in respect that he hath put on a humane body, he is above the heavens, so as he is not in the world. And it is too fond a grossness too say, Why then, and are not the two natures so knit together, as they cannot be put asunder? All this is true: but yet doth it not follow, that they cannot be distinguished. So long as we remain alive, our soul and body are joined together:
Not that he hath any feete, nor any seate to sit on: but it serues to shewe that there is no distance so farre or wyde, that can conteyne the maiestie of God, which is infinite, as I sayd. That is a thing which ⟨p. 173⟩wee must beare in mynd, when God is spoken of vntoo vs. And why then is it sayd, that God is aboue al the heauens, and why dooth Saint Paul speake after the same maner here of Iesus Christ: It is bycause that wee bee dull and earthly, that if God should not tell vs that he hath his temple & palace in heauen, we would tye him too euery pyller, to euery stone, too euery waterspring, too euery tree, & (too bee short) too euery thing that wee see. Therfore too correct such vyce, our Lord sayeth too vs, mount vp, mount vp aloft: as though he lifted vs by the chi••es, and sayd, wretched beasts, why seeke yee too see mee here beneathe. What intend yee too lyken mee too? Assure your selues, yee must bee conueyed vp aboue all the world, when yee think vppon me and my maiestie. Therfore yee cannot woorship mee, except yee bee rapt vp aloft, and consider that I am incomprehensible. Lo how the scripture speaketh of him.1 And when wee say, Our father which art in heauen: it is too the intent wee should lift vp our mynds vntoo him, as he calleth vs at all houres. Not that wee must imagin as the papists doo, who think too please God with their much babling, and with their vsing of many Ceremonies, which may haue a gay glosse to the worldward: I say, wee must not think too please God so: for let vs bee sure, that that were a transfiguring of God, to make him lyke our selues: but wee must rather bethink vs, that in sted of hauing our mynds weyed downe to the world, wee must stryue to lift thē vp on hygh. And as for Iesus Christ, it is sayd, that he is aboue al the Heauens, euen in his humane nature. And how is that? Being God in respect of his essence, he is equall too his father, so as he filleth all things: but in respect that he hath put on a humane bodie, he is aboue the heauens, so as he is not in the world. And it is too fond a grosnesse too say, Why then, and are not the twoo natures so knit togither, as they cannot bee put asunder? All this is trew: but yit dooth it not followe, that they cannot bee distinguished. So long as wee remayne alyue, our soule and bodye are ioyned toogither:
- 1Luke. 11. a. 9.
