HE ARE O HEAVENS ; HEARKEN Esa. 1.1 . O EARTH ; Our Saviour vouchsafes to be our Schoolemaster , and meaning to finish our Redemption in his Death , by delivering us Heb. 2.9 . from death , the effect of our sinne : He beginneth our redemption in his life , by deliveriug us from Ignorance , the cause of our Sinne. Wee were created in light by the Creator of light : but the Prince of Darkenesse came informing us , that our Lig●t was darkenesse : whose mistie perswasions making us , first , doubt of a truth ; and then resolve of a falsehood : brought us in the end to that passe : that our Eyes indeed were opened ; but our sight was blemished : wee saw more afterward , then we had done before ; but wee saw worse afterward then wee did before . For , taking the Seducer for our leader ; and not seeing our way , till seeing our selves out of our way ; The Light which shined in us , as refused of us departed from us : so that , creeping now being our Esa. 59.10 . best pace ; and using , as it were our Hands for Eyes : wee could rather keepe our selves from falling in the wrong way ; then give our selves direction , to returne unto the right . Clowded thus with Ignorance ; the Light came to visit us ; and being thus strayed out of our way ; the Way it selfe , descended Mal. 2.8 . to direct us ; that , if we be not , as disobedient auditours to Doctrine of obedience ; as we were Obedient hearkners to Counsell of Disobedience : Hee will teach us to make advantage of our losse ; and to climbe the higher by the Fall we have taken . Great was the losse , which in our selves wee sustained ; and of all losse ; the greatest , that we had lost the feeling Eph. 4.19 . of our losses ; and therefore very Divine was it requisite should be our repairer who , before he could restore to us the power of our sences , must qui●ken in us the sence of our weakenesse . Great was the dar●nesse , we had brought upon our selves ; being become , not onely ignorant but dull : and therefore very heavenly was it needfull should be our instructor ; who before he should give us a lesson to learne , must give us an aptnesse whereby to learne . This being a worke of as high a valew as our Creation ; could not be performed at a lower rate , then our redemption : and therefore , Hee which was above the Angels , and equall with God ; brought himselfe beneath the Angels , and equall with man ; that as to Gods infinite Iustice , there might be an infinite satisfaction ; so for our Fleshes infinite Offence , there might be in our Flesh an infinite desert . Thus sweet Iesu hast thou purchased to us , a Power of Accesse to the Throne of Grace : and thou hast purchased to thy Fph. 3.12 . Heb 4.16 . Heb. 8.9 . ●oh. 16.14 . selfe , a Throne of Grace , to h●ue power to say : Hitherto yee have asked nothing in my Name ; Aske , and ●eeshallreceive : and now , having given us a ri●ht to aske ; thou heere instructest us , how to aske aright ; least otherwise wee have the Event foretold us by Saint Iames ; Yee aske and receive not , because yee aske amisse . . And indeede , None could so perfectly have informed us , how God must be prayed to ; None could so well have taught us , how man must be prayed for , as Hee ; who being God , as being th● Sonne of God ; and Man , as being the Sonne of Woman ; had both Colos. 2.3 . the fulnesse of Wisedome dwelling in him ; and the Temptations of the Flesh making assaults upon him . Certainly , O Lord , Thou wert not onely fittest : but onely fit to discharge this Office ; being nothing agreeable for any to open his mouth against sinne ; but for thee against whom sinnes mouth is stopped : and only agreeable for thee to teach us , what words to say to thy Everlasting Father ; who art thy Fathers Everlasting Word . Often he gave eare , and Ier. 8.6 . Deut. 1.45 . Zach. 7.13 . Ier. 11.11 . Esa. 1.15 . so foolish were wee , that we spake not : Often wee spake ; and so offended was hee , that hee gave no eare : but so divinely hast thou performed thy office of Mediation ; making him , first Gracious to Heare ; and now , us wise to speake : that being offended with all but Thee ; He is Reconciled to all , in Colos. 1.20 . Thee : and having through our transgressions ( though never unmercifully just ) as it were no use of his Mercy : he hath now , thorough thy satisfaction , ( though never unjustly merciful ) as it were no work for his Iustice .

O Immeasurable Bounty ! there is not any thing so great but thou biddest us , to aske it : and not any Mat. 21.22 . Esa. 51.16 . thing we aske ; but thou promisest us to grant it ; and now , least wee should feare to aske ; as not knowing how to aske : thou puttest words in our mouths ; and framest an Oration for our Tongues : that wee can no longer doubt of the speeches accepting ; since the Prince that must heare it , is the Oratour that did pen it : and seeing thou canst be no lesse gracious to the words of thy mouth when thou hearest them ; then theu wert to the workes of thy hands when thou beheldest them ; wee may bee assured , thou canst not chuse but say , It is exceeding good . Heare then , O Thou which hearest where no sound is , the sound of our soules sighing : and receive O mercifull Father , in thy Fatherly Mercy , the words which our tongues deliver , but our Hearts send : that seeing there comes nothing to thee from us ; but what came from thee to us ; thou maiest vouchsafe to heare , what thou art pleased wee should say ; and contented to grant , what thou art willing we should aske .

If inquisitive thoughts ; O my soule , shall curiously call in question : since spoken to God , why so much ? Since spoken from man , why no more ? say thus unto them : something to bee said is needfull , because from man , who is full of neede : much were superfluous ; because to God , who knowes all , and yet , as ( though never so short ) his wisedome is such ; it could not be obscure : so , ( though never so long ) his graciousnesse is such , it should not bee tedious . With the length , or Elegancy of our Prayers ; as hee is not wearied ; so hee is not delighted : but Devotion is the length : and Faith is the Eloquence which while with perswasions they importune him ; with importunity , they perswade him .

There is no set time appointed us , for the saying Luk. 18.1 it ; as well , be cause no time is to God more gratefull as because , all times are for us , most needfull : It never comes out of season to him , with whom all seasons are present at once : It never goes out of time from us ; who never want so much , that wee have need , to say more , nor ever want so little , that wee have cause to say lesse : like to the Israelites Omer of Manna ; which , how much soever they gathered , Exod 16. 8. there was nothing over , and how little so ever , there was no want , But why thould we talke of set times , for the saying of that , which it seemes by St. Paul is to be sayd at all times ? For Christ saith , When yee pray , 1 Thes. 15.17 . say thus , and St. Paul saith , Pray continually . But what ? shall our tongues never lie still ? and must wee doe nothing else , but pray ? Such indeed , were the Euchitae , who laboured to maintaine this opinion ; but have the opinion of Hereticks for their labour . For , we may observe ; St. Paul sayth not , Pray continually with the Tongue ; as though , that should never lie still : but Pray continually ; meaning , with that part , which doth indeed , never lie still , unlesse we be still borne ; and that is the heart : for , as the heart , is in a perpetuall spirituall motion ; and if that once cease , we have no longer any life in our bodies : So it must be , in a perpetuall spirituall motion ; for if that once cease , we have no longer any life in our soules . And think not this an impossible matter for , as the perpetuall corporall motion of the heart , is the ordinary worke of our Generation ; so the perpetuall spir tuall motion of the heart , is as ordinary a worke of our Regeneration . And this , was well figured in the old law ; where , though they did not continually offer sacrifices ; yet Fyre , was continually burning upon the Altar , and never went out : So , though we Levit 6. 12. doe not continually offer to God the calfes of our lips ; yet the Fire of devotion , and spirituall fervency must continually be burning in our hearts , and never goe out .

But seeing God understandeth the heart , as well as the tongue ; and heareth our thoughts , as well as our words : what use is there of our tongues at all ? or what need we to say , any vocall Prayers ? Yet there is great need , to use words also ; and many Reasons , if not all of absolute necessity ; yet all , of necessary congruity , to induce us to it . For , shall not words bee acceptable to him , who is himselfe the Word ? God used words himselfe , in making the world for us ; and will he not expect words from us , in making our Petitions to him ? But this Reason , may be thought transcendent : we may therefore descend , and flie St. Pauls pitch , that , as he saith , The woman ought to cover her head , in the Church , because of the Angels , so we ought 1 Cor. 11. 10. to discover our thoughts by words , because of the Angels : for , Angels know not our thoughts ; but they heare our words ; and when they heare our tongues , they hope of our hearts ; and in that hope , they rejoyce : & we shall do well , as much as we can , to give them cause of rejoycing : seeing they rejoyce at no cause so much , as at our well-doing . And if this reason still , be thought too high : we may take another , as much too low ; that we shall doe well , to use vocall pravers : if it be out onely , to fright the devill . For , he sees not our hearts , but hee heares our tongues : and when he heares our words , because hee knowes not our hearts ; he feares they come from our hearts , and in that feare he trembles : and we shall doe well , as much as we can ; to keepe him under our Feare : seeing he endeavours , as much as he can , to bring us under his Power . But if these seeme rather , Collaterall benefits , then direct reasons , for using of vocall prayers : yet this reason is without exception , that we must therefore use them , because God himselfe requires them : as he saith by Ezechiel Ezekiel 36 37. to the Israelites , That he will be sought , and required of them , to performe his mercies to them : and how should they require it of him , but by their prayers ? and the Prophet Hosea , to leave no place at all for doubt : delivers it in plaine termes : Takeunto you words , and Hosea 14. 3. returne unto the Lord , and say unto him , Take away all iniquity , and receive us graciously : so shall we render the calfes of our lips . For , our words are our calfes ; and if we shall refuse to offer to God , our words in praying ; it is as much , as if in the old Law , they should have refused , to offer their calfes in sacrificing . And there seemes great reason for it . For , whereof is it fitter to make the sacrifice ; then of that , for which we make the sacrifice ? and therfore because our living bodies commit the sinne : Saint Paul would have us to offer up our Bodies , a living sacrifice : and seeing by words wee commit offences : It is fit that b● words we should seeke forgivenesse : and as the hands are not washed but by the hands : so the tongue is not cleansed but by the tongue . David praised God upon an Instrument of tenne strings : and hee would never have told how many strings there were : but that , no doubt , hee made use of them all : God hath giuen vs Bodies , as it were Instruments of many strings : and can wee thinke it Musick good enough for God to strike but one string ? It is said , where two or three are gathered together in thy Name , thou wilt grant their requests : and we cannot make three , unlesse to our thoughts and actions we joyn our words : & therfore Dauid saith : As well the Singers , as the Players on Psal. 87.7 . Instruments shall praise thee : that is , bo●h our tongus and our hands ; meaning , both our words and deeds for , onely these two appeare to men , the other which is the Heart , appeares onely to God : and this not unfitly may be called Gods Consort : when the still sound of the Heart , by holy thoughts , and the shrill sound of the tongue , by godly words : and the lowd sound of the Hands by pious workes , doe all Psal. 10● . 1 . joyne , and are gathered together to make a Musick . Wherefore , O my soule , since thou hast so often said : O Lord open our lips , and our mouths shall shew forth thy Praise : Let others thinke it sufficient to thinke their Prayers : but doe thou keepe company with David , and say , my lips shall speake thy Praise , and my mouth shall entreate of thy word : and therefore Psal. 87.7 . to be sure he would not be mistaken , he distinguisheth them and saith ; O God , my Heart is prepared , so is also my Tongue : I will sing and give praise . But above all , the Example of Christ , is peremptorie for it , who so commonly used words in praying : that his very words are often recorded : and that , not praying in publike ( where some misconceive , that words are onely necessary ) but even in private and praying by himselfe alone .

And now O Lord , since thou hast framed us a Prayer : of which we are assured , that thou art pleased with the hearing it : gran● unto us , that we may be delighted with the saying it : & that our Zeale towards it , like true love , which groweth by the enjoying , may encrease by the practising ; that the oftner we say it , the more we may love it : and the more we love it , the oftner we may say it ; that whilst more meditation breeds more knowledg ; and more knowledge , more love ; more love may bring forth more delight ; and more delight , more meditation . And whether our hearts b●e endyting a good matter , or whether our tongues be the Penne of a ready writer : whether our spirits cry to thee in silence : or whether our mouthes deliver a vocall message : Vouchsafe O Lord , to send unto us , as a token of thy gracious acceptance , the sweet blessing of a stedfast faith , least fayling in hope , we faile of our hope : and least doubtfully praying , we be certainely denied : Iam. 1.6 . for as much , as what our fayth presents not , thy mercy entertaines not , and as thou art infinitely trusty , being absolutely trusted : so dost thou certainly faile being once suspected : and as ●elying on thy goodnesse , thou art better then ou●●ope ; so mistrusting thy kindnesse , thou art worse then our feare .

In delivering to us this patterne of praying : Thou teachest us , first of all , To whom to pray ; Considering , that as the marke is the shooters levell so the hearer , is the speakers marke : and that Prayers offred to a wrong power , are the great●st wrong that can bee offred to the right Power ; so farre , from procuring blessings , that they are the next way , to draw downe curses . If there were any power in Heaven or in Earth , that could challenge a share with thee : thy Iustice , I know , is of too just a measure to take all to thy selfe : and if there were any , that could stand us instead , besides thy selfe alone : thy wisedome , I am sure , is too infinite to have it hidden from thee , and thy kindnesse , too gracious , to keepe it hidden from us : and therefore , seeing thou tellest us , but of one , I assure my selfe , there is no more : and seeing , thou takest it all , to thy selfe alone ; to thee alone , will I give it all . In thee only , is my confidence reposed ; from thee onely is my happinesse expected : and therfore , to thee onely shall my vowes be payd , and my prayers be directed . When David saith , Whom have I in Heaven but thee ? and I require non●in in Earth , besides thee : Doe we thinke he speakes it as though hee meant to be singular by himselfe , and that none else should say it but he : or doth he not speake it rather in the person of all the faithfull ? and though there be in it a private zeale of himselfe : yet is there in it also , a publike Rule for us all : and lest he should bee thought to obtrude it to us , upon his bare word : he remembers himselfe , and in another place , gives this reason : For , thou h●arest prayer , therefore to thee shall all flesh come . Psal. 65.2 . Thou hearest prayer , as able to heare it : and thou hearest prayer as willing to heare it : Not onely of us , not onely heere , not onely now , but of all persons , in all places , at all times , and all at once : which no power can doe , but onely his power who is Omnipotent , God , which is all power : which , no love will doe , but onely his love , whose love is his will : God , who is all love .

Thou hast poasted me over to no Deputy , for the hearing it , neither requirest that I should bring a spokesman , for the presenting it , but hast commanded me , to come my selfe : and to come to thee thy selfe . I cannot therefore rec●on the doing it presumption , but duty : the not doing it , humility , but injurie : and account the Publicanes behaviour , to be recorded , as well for our example , as for our learning : who , though he thought himselfe unworthy to lift up his eies to heaven ; yet hee thought himselfe worthy Luk. 18.13 . enough , to lift up his voice to God , and though the Pharisee were blamed for presenting his workes , yet the Publicane was not blamed for presenting his prayers himselfe to God .

It is the glory of Princes , to have titles to expresse their greatnesse : but it is thy glory , O God , to have a title to expresse thy love , and therefore thou hast given thy selfe a name , respecting more the subject , then the Prince : and least it should bee too bigge for us ; thou hast made it , too little for thy selfe . Thou wouldst not Psal. ●4 . 10 . say , King of glory , least as beggers we should be out of countenance at thy Majesty : nor Lord of Psal. 84.1 . Hosts , least as enemies we should tremble at thy power ; nor Iudge of the world , least as guilty we Psal. 94.2 . should feare thy sentence : but thou callest thy selfe , our Father : the lowest name , that humility could descend unto , and yet the highest , that love could aspire unto ; to give us as being thy children , as well courage to aske as assurance to speed : ●nd to read us a lesson , as well of boldnesse to approach to thee , as in approaching to thee of reverence .

The deere bargaines , wherewith thou hast purchased this name , are evident tokens of the deere account , wherein thou holdest it : and it is an easie labour to finde , how much thou dost make of man ; if we doe but looke how much thou didst labour to make man : for there went more , to Faciamus hominem , then to the making of all the world besides . And as thou didst shew more love by more labour , in thy creating us ; so thou hast shewed more love by more cost , in thy redeeming us : for , thou gavest thy begotten sonne , to make us thine adopted sonnes , and wert contented he should call us Brother , to the end , we might call thee Father , and sentest him , of a message into hell , to provide us of a passage into heaven .

As thy mercy was infinite , of enemies to make us children ; so thy bounty is immeasurable , of children to make u● heires : and though not all , heires in an equality ; yet all , with so unpartiall a partition , that none shall have so much , to leave lesse for the rest ; nor none shall have so little , to desire more from the other : None shall be so exalted , to envy others as meane : nor none shall be so meane , to envy others as exalted ; but every one to bee owner of so goodly an Inheritance , that to survay the greatnesse , we must have cleerer eyes : and to conceave the excellency , diviner hearts . Thou hast vouchsa●ed us the honour , to be thy children ; Vouchsafe us the Grace also , to be thine obedient children ; that as thou gloriest , in expressing thy love to us , so we may glory in performing our du●ies to thee ; and that , though our fore●athers gave thee cause , to repent thee of creating man ; yet we their posterity , may give thee no cause to repent thee of adopting man .

But why say we , Our Father ? as though this prayer , were made onely to be say'd in company ? for if we say it , by our selves alone , what reason is there , to use the word of number ? as though we meant to make God believe , that many of us come sutours to him at once ; when it is none , but our selves alone . Or may we thinke , that Christ taught this prayer to his Di●iples , as they were together , and they being many , he was necessarily to use a word of number : but if he had taught it to one alone , he would have taught him to say , My father , and not Our Father ? But is it not that prayer , and specially this prayer , is not a common , or rather is not a private speech ; but must be said , as well in charity as in faith : and charity can abide no singular numbers ; it is against her nature , to be without company ; and company she will finde to joyne with her in pra●ing , th●ugh she say her prayers by her selfe alone . Indaed prayer without company , is like Samy● Without his haire ; it is not strong enough to breake the cords of sinne , with which we lie bound . And what is this company but the Communion of Saints ? of whom , we have not alwaies the corporall presence , but alwaies the spirituall : and though they be often disioyned from us in place , yet are they alwaies joyned with us in love and charity : and to expresse this Communion , & to communicate this charity ; we are justly commanded to say , Our Father : as , then our prayers being most effectuall for our selves , when in them , we shew our selves most affectionate towards others . And as in our charity we desire , that God will heare our prayers in behalfe of others : So in our hope , we may expect , that God will heare the prayers of others , in behalfe of us : and then , doe but consider the benefit of this word , how infinitely by it , our charity returnes multiplyed unto us : for when we say , Our Father , including our brethren : Our brethren , that is , the whole Church saies , Our father , and includes us . Let no man therefore presume to come to God , with saying , My father , as though he meant to engrosse God to himselfe , and to enioy him alone : but let us in communion of Saints , say Our Father ; that praying as we are taught , we may be heard as we are promised .

And as we have this reason , out of the bond of love to draw us : so we have a stronger reason , out of the bond of necessity , to compell us to say , Our Father : for as charity will not be without her fellowes : so faith cannot be without her Master , and this Master is Christ , whom we must take along with us in our prayer : or else all praying will be in vaine . For we are not naturally the children of God : God knowes we are farre from it : we are all by nature , the children of wrath : Christ onely is his naturall sonne : and it is a naturall sonne onely , that hath right , originally to say Father : Adopted sonnes have their right , but derived from him : We therefore , that are onely adopted in Christ , have no right to call God Father , but onely in Christ : and as in him we have received the honour of our adoption : so from him , we learne the use of our adoption ; for as he hath made us to become children , so he teacheth us , what becomes us to doe as children ; that if we will obtaine any thing at Gods hands , we must aske it in his Name , in whom we are adopted and made children : and where , in all this prayer ( in which we aske all things ) doe we aske any thing in Christs name , but onely in these words , by saying , Our Father ? for if we come with saying , My Father ; we leave Christ cleane out , and come not at all in his Name , and so , have neither warrant to call God Father , nor promise to receive his blessing : but when we say Our Father ; as we challenge the adoption , so we acknowledge the Authour , and in these two onely words , we expresse the three great vertues , Faith Hope , and Charity : In the word Father , our Hope : In the word Our ; our Charity : and in the words Our Father , our Faith in Christ , in whom he is our Father . Let no man therefore presume upon saying , My Father , as though he came to God in his owne right : and stood upon his owne greatnesse with him : bu● let us come in the Name of Christ , by saying Our Father ; that , praying in his Name as he hath taught us , we may obtaine for his sake , as he hath promised us .

But is God then , Our Father in generall : and as it were in Grosse , and is he not the Father of every one of us in particular ? I beleeve , that I am a childe of God ; and must I not believe that God is my Father ? No doubt you must ; and you must not doubt it : but it is not all one , to believe that God is my Father , and to pray to God , by saying My Father : for my believing is onely in Faith , but my praying mast be also in Charity : neither yet can I pray in faith , by saying , My Father : seeing my faith , that God is my Father , is onely in Christ , and Christ is betweene God and me : so I cannot come to God , and say My Father , unlesse I put Christ by : for , if I take Christ with me , I must needs say Our Father : and therefore , when Christ taught this prayer to his Dis●iples , though in the sentence before , he said Mat. 6. 〈◊〉 . as speaking to one alone , Pray unto thy Father : yet when he delivers the prayer , he alters the number , and bids them say , Our Father : so , I may truely say , I pray unto my Father ; but I doe not duly pray , if I say not Our Father .

Wee have not done with saying Our Father , untill we have said , Which art in Heaven , that so , his humility may bring us to his Majesty , his love may lead us to his bounty : for , as before he abased himselfe in Name , to exalt us ; so here he streightens himselfe in Place to enlarge us : and to make us desirous of Heaven , as of the only home , for his children ; he restraineth himselfe to Heaven , as to the onely mansion of his being . But is not this word Heaven , as strangely placed here amongst these words ; as Heaven it selfe is placed above in the height of the Firmament ? For , what words of greater neerenesse , then Father and Children ? yet what words of greater separation , then Heaven and Earth ? who neerer to us , then Our Father ? what further from us , then to be in Heaven ? but , least these words Our Father , should breed too great a familiarity in us ; these words Which art in Heaven ; are justly inferred , to make us keepe a distance . And yet in truth , it is such a distance as doth not so much divide us , as ( that which is strange ) the very familiarity doth estrange us . For as considering God in heaven , we have just cause to be astonished with admiration , at the greatnesse of his Maiesty : So , considering him our Father ; we have iuster cause to admire him with astonishment , for the greatnesse of his love : and so , while familiarity , where it findeth effects of defect , breeds cause of contempt : Here , where it finds cause of admiration , it breeds effects of Respect .

And may we not finde , some other treasure wrapt up , in these words : Which art in Heaven ? For when we say , Our Father ; It carries the mind in an ambiguity : and if we apply it to God ; This is yet a transcendent , and gives no period to our understanding : but when we adde , Which art in Heaven ; This both determines the ambiguity , and limits the transcendency , and so the mind hath something now in certaine , whereupon to fixe it selfe : which though it afford not a visible symbole , to represent Gods person to our sight ; ( which the Israelites sought so grossely , in their golden Calfe : and many since doe seeke as vainely , in their painted and carued Images : ) yet it affords the visible place of Gods presence ; and this serves sufficiently , both to elevate the mind ; and also to fixe the understanding : for , we no sooner have a thought of God , but the mind hath presently recourse to Heaven , as fixing it selfe upon the place , where he is visible : seeing upon the visibility of himselfe , it cannot .

And is it not another cause , why we say , Which art in Heaven ; to make us know , that God is no where to be spoken withall but in Heaven ? For , if our thoughts when we pray stay groveling about the earth , and our words rather fall from our mouthes , then rise from our hearts : hough God ( no doubt ) may heare such prayer , by the extent of his Power : yet he heares it not graciously , by extending his grace : for Earth is not the place , where he gives Audience ; but he hath placed his Throne in Heaven , where hee sits both in Maiesty and in merc● : and though his mercy continually descend to us , yet his Maiesty requires , we should come thither to him : For , as to pray to any but God , is Coram non Iudice : so to pray any where but in Heaven , is Coram non Tribunali . Although therfore , our feet be fastned to the earth , and cannot ascend ; yet our hearts , are at liberty , and may : and must indeed I am . 3. 41. ascend , if we will truely pray : for this ascending of the soule in praying is the soule of praying ; which puts a life into our words & thoughts , and carries them thither , where it is it selfe : and as the brethren of Ioseph ; could finde no favour , without bringing their brother Beniamin with them : so , our hearts are the Benia●in , wee must bring to God ; without which , neither our words are gracious , in his hearing ; nor our selves , acceptable in his sight . Wherefore , O my soule , when thou goest to pray ; put away from thee all carnall cogi●ations , and raise thy selfe up by ascending into heaven ; Fixing thy selfe stedfastly upon the Throne of God : and never once offer to open thy mouth , untill thy heart be first fixed there : that thou mayst present thy suit unto him , pure & freed ( as in earthen Vessels it can ) from Earthly mixture : and then , as thy heart hath ascended up to Heaven , so the blessings of Heaven shall descend upon thee , and either bring with them , the things thou prayest for , or greater : for , never any Heart did knocke at Heaven gate , which had it not opened , nor sought any thing in Heaven , which it did not finde : For , though his Maiesty make his mercy , to keepe state , yet his mercy makes his Maiesty to becom gracious : and he never denyed the suite of any , that came so farre as Heaven to aske it .

But thou art not , O Lord , in Heaven onely ; who art in all places , wholly : and though no Psal. 139. 7. where as contained , yet every where as present ; and though thou takest up no roome , with thy being and power ; yet thou fillest all roomes , 〈◊〉 23 24. with thy power and being . But when we say , Which art in Heaven , we must not stay , at the Heavens , where we see with our eyes , the two great Eyes of Heaven , the Sunne and the Moone : nor yet at the starry Heaven ; though , that be the uttermost object of our sight : but there are other Heavens , which Salomon cals the Heavens of Ch●o . 2. 6. Heavens : whose height is so great , that it may rather be admired , then can be conceaved : yet are they not high enough to hold God : but David is faine to goe higher , and saith , He is exalted Psal. 57.5 . Eph. 4.10 . above the Heavens : and though the highest Heavens have their bounds ; yet this exaltation hath none , but how high soever we conceave , it is still higher , then that we conceave . And why then doe we say , Which art in Heaven ? Not that he is no where else , but that he is no where else in so great glory . And is he not in as great glory on Earth ? seeing it is said , as well of Earth , as of Heaven : Heaven and Earth are full of the maiesty of thy glory . Nay , is he not in hell also in great glory ? seeing David saith ; If I go● dow● into Hell , thou art there also : and God is no where without his glory ; but is glorified , in the punishment of the damned , as he is in the happinesse of the Angels . We may therefore understand it , that God is therefore said to bee in Heaven , because hee is there visibly present , and amongst his most glorious Creatures . And this is a reason , why not onely properly ; but properly , onely , God is said to be in heaven : seeing in this manner , he never was on earth , nor can be : for , No man can see God and live , much lesse can he be in this manner , in Hell : for , how can the vision of God , ( which is the cause of all happinesse ) bee had there , where nothing is had but anguish and torment ? but in Heaven it is had : for , not onely the Angels but the Saints of God , behold his Face : and this is that , which makes the heavens , to be a heaven of heavens : ( for , the heavens which his hands made , shall be dissolved : but the heavens which his Face makes , shall bee for ever ) and were able to make even hell also , to bee a heaven ; if that were capable to receive it .

But how doe we know , that God is any more in heaven , then any where else ? or that he is in heaven , or any where else at all ? O my soule , take heed of comming so neere , to be the foole that David speakes of though thou say not in thy heart , There is no God yet to let thy tongue , but make it a question . For doth not David tell us Psal. 19.1 . that the heavens tell ●s : The Heaven● declare the glory of God , and the Firmament sheweth his handyworke● as much as to say , The heavens declare , that there is a glorious God , and the Firmament is a worke that sheweth him to be the workman The heavens indeed declare it so plainely , by Rom. 1.20 . the heavenly bodies , that in them , as in plaine letters , and characters , we may even reade not onely that God is , but that he is there . But if the heavens declare it never so plainely , and we will not take notice , or believe their declaration ; what are we the better ? For , wilt thou believe that the Starres , which thou seest as small as sparkes ; are bigger , yea much bigger , then the whole earth ? and then , what a world of worlds must there be in the starry heaven , which yet are all as nothing , compar'd to the magnitude of the greater heavens ? Wilt thou believe , that the motion of the Sunne , which yet seemes to stand still ; is swifter , yea manifold swifter , then a ●let from a Canon ? and yet is slownesse , compar'd to the swiftnesse of the Primum Mobile ? Wilt thou believe that the earth as great as it is , is yet but a point or centre to the starry heaven ? and that the starry heaven is so high above us ; that though the sight of our eyes , can reach unto it , in an instant ; yet the swiftnes of a hundred miles a day , cannot reach unto it , in a thousand yeeres ? & yet is hard by , compar'd to the distance of the highest heavens ? All which and many the like , though they exceed our capacity , yet they exceed not our knowledge ; and though they be so strange , that theymake both art suspected , & nature , astonished ; yet are they so certain , that they are demonstrable . And this is a great ascent from earth to heaven , & yet an easie one : for , we know these wonders of the heavenly bodies , as perfectly , b●ing on earth , as if we were in heaven to see them . But it is a farre greater ascent , from heaven to God , and yet a farre easier : For , who can chuse but know , the first cause to be omnipotent ; which hath made second causes , so excessively potent ? Who can chuse but acknowledge the Creatour to bee infinite , who hath made Creatures , that to our capacity , are themselves infinite ? And therefore , the authour of the Booke of Wisedome , speaking in proofe of the Wisd. 13.50 . deity , waiveth all other reasons , and insists upon this , That by the greatnesse of the creatures , and of their beauty , the Creatour being compared with them , may bee considered . God indeed , hath reserved the sight of himselfe , untill our eyes shall put on Immortality ; but the sight of his dwelling , hee hath afforded to our mortall eyes : that , though in it we cannot see his person ; yet by it , we may be assured of his being ; and of his being there . For , as when wee see a building , of invaluable valew , we presently conceive it , to be the Pallace of a Prince : so , when we see the Frame of heaven , so full of wonders ; ( where S●arres are but as dust , and Angels are bu● Nah. 3.1 . servants ; where every word is unspeakeable , and ever● motion is a miracle ) we may plainely know it , to ●e the dwelling of him whose name is Wonderfull . For , who is fit to inhabit such a house , but hee onely who inhabiteth eternity ? and who fit to be Master of such servants ; but he who was a Master , before he had servants ; that is , he onely , who onely is ?