When first I pursed Gods Debt-book I gave it for granted I was bankrupt The condition of the obligation revives my drooping spirit O my God I am deep in arrears to three give me grace to make thee my pattern in forgiving and the debt 's discharged But O how happy am I have met with so good a Creditor I van have much forgiven for a little I now see I had been utterly undone had I not faln into the hands of a most mercifull redeemer O God my God I will eye my misery the more I shall admire thy mercy But what am I a sinner whom have I offended God How oft it is past count O this piece of my prayer protests the best of us have finned against God and exceedingly This is my grief My sins can not be numbred This is my Joy They can be forgiven Well I will not sin that grace may abound yet rejoyce my soul and again I say rejoyce that Gods grace is sufficient for thee The petition is a prospective glasse And lets me see My hard fortune that a sinner My goodhap how to be assoyled It is a picture Look here at it and I am any ugly creature Hold it close then I look like the Kings son O mighty God thou shewest thy wisdome in the discovering my deformities thou shewest thy goodnesse in insuring me the cure of my sore Unhappy I who have sinned against thee how happy I who for forgiving Man can have God to forgive me This is no strange newes to hear I am a sinner This is the wonder that upon these termes God grants forgivenesse It was Elisha his saying to Naaman Wash and be clean and it is Christ hath said it Forgive and thou shalt be forgiven O the depth of the wisdome of our God! He hath found out the way to keep heaven and earth in peace One of us with another and himself with us all God will be friends with us so we will be friends among our selves But O my native soil hast thou not cause to fear the wrath of my God when such superlative hatred in the land For the divisions of Ruben are great grief of heart Thou who hast the hearts of Kings and Commons at thy disposall incline our hearts unto a peace say to the devouring sword it is sufficient let us not increase our sins by increasing our malice lest our malice to men make our God to hate us The sixt Petition THe river which runneth by Chester changeth her channell every moneth in like sort the stream of our discourse hath found out a new channell it is a drain of Christs own making and the Jordan we mean to bathe in Give me leave as did the Angell a while to move in this * Petition pool the troubling of this water-work may work a cure upon some and make them more sensible I mean of the sense and meaning of this petition Yet here are two passages to be opened that done we may march on without stop or let to the meaning of this petition What are these two passages but two words we must passe by by fine force that is by the power and help of explication Temptation is the one word Evill is the other into the first of which we beg to God not to lead us and from that other to deliver us and thus we have to do with two two worse than which rake hell and they have no fellowes for the one is the bait and the other is the hook by Temptation we are drawn on by Evill we are hung on the hooks of vice Lo the lure to intice Temptation and the net to intrap Evill Since such is our danger let us fall to prayer and pray to God not to lead us into Temptation but deliver us from evill Now that you may know what temptation is here prayed against know it Temptation is Probationis Perditionis Commonly call'd the Temptation on the right hand and Temptation on the left hand The right hand Temptation or Temptation celestial is when God tempts man which what is his Temptation but his making a triall of mans obedience sometimes by sacrificing as Abraham sometimes by advising to sell all and give it to the poor as the rich young man in the Gospell sometimes by our suffering crosses and calamities to be laid upon us as on Just Job all of which Temptations count it saith S. James exceeding joy when you are thought worthy to fall into them these are not evill of themselves but approved proofs to discover to the world what we are and to us our selves whether God hath a part or no in us against such we pray not in this petition There are Temptations of a lower and baser descent sublunary Temptations call'd Temptations on the left hand Now these are of two sorts either Temptations Ad extra or Ad intra Ad extra are two 1. Terrestriall 2. Infernall Terrestriall are 1. Forein 2. Civill 1. Terrestriall forein Temptation ad extra is when man tempts God tempting that is making an experiment whether he be of power can know or be present Gods omnipotence omniscience omni-presence we so often tempt as call in question his Can his privity his presence This is an immediate presumptuous act of man against God to cry out Can God provide bread in the wildernesse doth God see or regard or is God among us Three sentences which savours of the language of Ashdod and * Make known divulge man tempts God with an high hand while his power he questions Psal 78.18 19. his knowledge Psal 94.7 his presence Exod. 17.7 I am ever resolved The Avowry to pray my God to free my from being insnared in that sin of Temptation which makes the creature doubt of the power privity The Collect and presence of the Almighty 2. There is a Terrestriall civill Temptation ad extra which is when man tempts man Thus did the Pharisees Christ and the woman in the Proverbs the young youth subtle questions passing pleasant proffers are the midwives give birth to these Temptations divers have had their bosomes full of these Temptations wherein men make shew more of their wit than grace and women more of their courtesie than honesty I will pray my God The Avowry as from presuming to tempt him so likewise that none neither by subtill craft nor proff red kindenesse may tempt or draw me on to do evill 2. The next kind of Temptation is infernall which is when the devill of hell tempts man on earth 1 Thes 3.5 that he tempts us S. Paul can witnesse how he doth it that 's most covert The dispute is not de facto that 's granted de modo that 's the doubt and scarce discoverable of this so secret and slie a work of the Devil let me say somewhat since on all sides acknowledged Satan tempts us to sin 1 Chron. 3.1 since by so few the manner of his march up to our hearts is
Doct. thus we are taught to speak it shewes what we should be resolute for the advancement of Gods honour Secondly it shewes what to be fear'd we are such as stand need to be made mend our pace with the spurre of command The quere was and long since Shall I come unto you with a red the Romans bundle of wands we stand in need of yea by an imperious mandate to be pusht on to the work as much as Israel was to his task Well The Avowry while in the tract of piâ—ty I am learn'd to march on for the honour of my God This Mandate shall make me suspect my pace and that with Lots it is lingring The Matter commanded is to hallow Gods Name apparent by this said Hallowed be thy Name This is first cared for Doct. to shew our care in chief should be for Gods honour as in part you were forepossest God that made man last this man is to honour him first and be the foremost There 's good reason this last should be first in honouring God the first of creatures and his first of works Let us lead the Round so the dance be Davids and fall to this labour before trying oxen seeing farmes or marrying wives though these earthly things we have leave to think on yet not first to think on Gods honour must go before mans good or goods The fourth and fifth petitions bear me witnesse this ought to take place in our hearts then those Self-love forbids what I say grace serves an injunction on us to doe it and warnes us to preferre God before our selves our pleasures our profits our lives yet further went Moses Exod 32.32 Paul stept on as farre as he Rom. 9.3 Such well wishers to Gods renown as they preferr'd it before their own salvation These superlative affections shall make me set back my own suit The Avowry at least till God be served This sacred Theorem is full foully faln out with such as have in their mindes Vse Meum and Tuum before on their tongue ends Maries Magnificat it is naturall for our love to descend but supernaturall for it to ascend it fals upon earth must be heav'd up to heaven and therefore we rouse you up with a sursum corda lift up your hearts we will shake hands and be friends so you will do as you say lift them up unto the Lord. I am resolv'd upon it by Gods good assistance The Avowry to banish out of my heart earthly Mammon lest the love of Earth and earthing in it make me out of love with our Lord and honouring him The Cases of Conscience are knocking at the door of our hearts and if you please we will call them in and hear what they have to say It 's this 1. That many neglect to hallow Gods Name whilest his Titles Attributes and Word are misused and men misuse themselves their works testifying to their teeths their disglorying God But it 's desired to particularize and poll out who they are that neglect to hallow Gods name First such as in stead of reverent taking Gods Titles in their mouthes Swear by his Name Vainly Commonly Idolatrously Perniciously Now who these are I will tell you who can inform you 1. One called common discourse 2. Intelligencer is the Alehouse 3. Lives in Pharaohs house he was an honest mans son his name is Joseph the son of Jacob. 4. Informer points at Ahabs two false witnesses two sons of B lial I will resolve to set a watch over my tongue The Avowry not come at Belshazzars house not live in Potiphars nor yet to have the least acquaintance with Jesabels pickthanks Lest while I gain credit with an earthly Queen The Collect the King of Heaven come to losse by me lest while I honour Pharaoh I dishonour God lest while I please my palat my tongue offend an lastly lest while I talk much my Masters Name be taken in vain 2. Such neglect to hallow Gods Name who wrong Gods Attributes or Properties of Mercy Properties Justice Who wrongs them Quest I will tell you Res and first for his Mercy 1. The first his name is Inconsideration what God hath done for us men as the Father made us his Son redeemed us the holy Ghost came to be our Comforter To ruminate upon it what Heaven hath done for Earth would make us who are but earth glorifie the God of heaven The want of this is the death of that and makes me while I gain much marre my market and turn bankrupt out Well The Avowry for my own part I am resolved upon it to ponder in heart what God hath done for me in hand lest my not notice taking of his mercy make me owner of no more 2. The second is an ungratefull person akin to many of our countrymen he is call'd unthankfulnesse for Gods benefits confer'd upon us we have them who have received thousands of favours at Gods hands give not God a good word for it health and wealth food and raiment peace and long daies they have had time enough to do it but they are akin to the nine Lepers who take all will part with nought no not so much as thanks Ingratitude is a beastly vice Hist The Stork in Norway when her brood is hatcht in token of hatred to ingratitude leaves her Landlord one of her young ones let fooles of the earth learn of fowles of the air Again no sin offers more indignity to Gods mercy shewed us in Christ Jesus than unthankfulnesse this wretched impe of the Devill hath done much mischief to that pious property of God I am resolved to part with the one The Avowry that I may enjoy the other and study to be thankfull lest God cease to be mercifull 3. There 's a third offers much wrong to Gods Mercy call's Conceit a conceit we are something when nothing and have deserved the good turns God hath done for us when nought lesse A peculiar overprise may hinder a speciall blisse Sentences when we make our challenge by due what we have got ere long we shall be set without it There 's no greater enemy to Gods Mercy than mans merit one much crackt of yet cannot go while we countenance that Romish bastard Merit we make Mercy whose off-spring is from God go pack and get her gone I am resolved not to fancy that Chimeara conceit of merit The Avowry lest while I fall in love with mans merit Gods Mercy depart from me Who wrongs Gods Justice Quest 1. One who is a very naturall Res call'd fond fancy or a foolish fancy that God is a meer compound of mercy while we humour our selves God is more mercifull than just we lose his mercy but his justice meets with us and yet this superplus conceit of the one vilely vilifies the other in this Presumption hath gotten the master head over Despair while warn'd Gods mercy more to be hoped in than his justice fear'd if
highest price like the dunghill cock the precious sone For my own part I am resolved The Avowry to beg of God by the foolishnesse of preaching to expell out of my soul this foolish naturall left this naturall spiritual foolishnesse be my hinderance to do Gods will in Earth as it is in Heaven The second Vice we are warned to banish is spirituall Cowardize Cowardizes Character a childe of the Devils own begetting he dare not * Peter resist the Devil and he will flie from you stand his ground and this his brat is skar'd with every bugbear I wonder a coward got pranking into the heart except to hide him It is this spirituall cowardize in abstracto which hath prevail'd to call back resolution his nigh admittance to the heart and alliance in bloud to all in the Isle of Man makes this weakling thus strong the feebler he is the more potent in power a paradox in nature yet verified for truth How doth this one spirituall Cowardize infeeble the heart stonish the understanding and make will which would do good retreat O experience can teach what harm this one doth a Christian made the seven thousand in Israel hide their heads and when Baal was to be worshipped not a man for God to be known to the Prophet The fear of the arme of man is an enemy to the will of God and his will is little set by when the word of man strikes a terrour O the noise of Gebal and Ammon and Amalek if that daunt down goeth Gods cause A heartlesse proffessor the lesse his heart the stronger is his party to with-let what God would let this Cowardize be billeted in the heart and there quarter and this one will be the death of all the horse * Gods gifts and graces men of Israel they will fall in a swound suddenly retreat and in their retreat get their death-blow But in contempt and scorn of this unchristian-like cowardize which will not go on when God commands this shall be my Motto I weigh not what man can do unto me For this dastard I have a dare and Joshuas I will wounds him to the death For my own part by Gods good assistance The Avowry I am resolved upon it to quit my self like a man lest while I harbour an unmanlike heart my heart fall off to do Gods will in Earth as it is in Heaven A Divine Contemplation upon the Third Petition Thy will be done in Earth as it is in Heaven Here I see what I should do but I Lord how I fail in the performance Thou O God hast set me a pattern but I come as far short of the sampler as the Heavens are distant from the Earth I can soon learn to know what I should do all my life is too little to learn to doe what I know O God my God though thou hast given mee an understanding heart yet I finde in me my flesh a perverse will even one who is wonderfully unwilling to do thy will in Earth as it is in Heaven What hast thou left undone to teach me to do thy will The Law of Nature the Law of Moses the Gospell of Christ Jesus they spell and put together thy good will and pleasure Thou hast given me these to teach me Angels to guide me and all to lead me to know and do thy will in Earth as it is in Heaven If I would plead igrance thy unwritten Law in my heart condemns thy written Word the Law and Gospell bear witnesse against me Nor is this all but those my samplers thy Angels shall one day cry to thee to take vengeance on me O how ought my heart to relent when in secret I think upon it what pains thou hast taken and yet how unprofitable a scholar I have been in thy schoole Those to whom thou givest much of them much is expected I have received a large portion of instruction but O the lesson of obedience is not yet taken out Dear Father I confesse my wickednesse in thy presence I pray thee have merey upon me have mercy upon me and after the multitude of thy many mercies in Christ Jesus forgive me all my sins and trespasses O the thought what 's to be done and how it 's to be done assures me I am * he means without mercy undone This is thy Will and these are my Works Was ever light and darknesse truth and falshood more opposite the one to the other Had I but half an eye I might see what will be my end without amendment O thou who delightest not in the death of a sinner heal the disease in my soul my soul is sick to death yet Lord say the word and thy servant shall be healed O thou Physitian of souls give me a potion of faith faith to beleeve and the cure is wrought It cannot be my acting but any beleeving how Christ hath exactly acted my part must make my weak works well and gain them my Gods good liking Let my belief in thee beget a willingnesse in me to do thy will Then my God for Christ his sake will accept of my will for the deed Tack up then my Soul and look up to that brazen Serpent Christ In him and by him thou hast done the deed yet when all is done say it is no morel but Christ who dwelleth in me But if out of Christ thou art out of hopes to do Gods will in Earth as it is in Heaven The naturall man is the impotent man and can neither the Quid nor Quale It 's no marvell for saith S. Paul He perceives not the things of God O my soul while thou art in the state of corrupted nature thou art in an hell of disobedience Let the noise of the Law awake thee the voice of the Gospell allure thee to march out of Egypt out of Sodome out of thy naturall state and condition Soul why standest thou gazing while in Nature nought can be done neither what God wils nor as he wils O thou God of all Spirits create in me a new heart take me out of the old Adam engraffe me in the new make me a branch of that Vine Joh. 15. and I shall bring forth clusters of ⋆ grapes Of my self I have no power to bring forth only in Christ I live and move in an Angelicall sampler of obedience I must go out of my self ere I can get into the footsteps of they Angels Let the Archangel of the Covenant enable my feeble soul to do thy will in Earth as it is in Heaven The fourth Petition THe fourth Petition presents it self before your presence in which a Boon is put up for man to God witnessed while said Give us this day our daily Bread Here I finde one only word needs explaining Bread we want of our wils if we have not Bread every day in our mouthes our head-pieces must now give it harbour that as the materiall bread pleases the palat so the marrow A
ascending Contentation a grace reglenting That first is stella erratica and courses on from me to my Maker That latter is stella fixa and I am the orbe in which it doth move I am resolved to keep these celestiall stars The Avowry radiant in the orbe my heart that so they may lend light for me man to walk unto my Maker Confidence is a grace transcendent Confidences Character whose giver is God whose receiver is man whose object that which man doth want the want of that I would sets a work my confidence and whilest I have no more it is this grace Confidence assures me my God will provide and sufficient This is the horne of mans hope and the incredible creditor of the great God whose word we take power we relie on mercy we hope for and all this is brought to passe by the Rhetoricall oratory of that only one Confidence O Confidence it is thou that ensurest me how ever it go yet it will go well with me in the end how oft haft thou made me to cast my eye on my God and with Abraham gainst hope to beleeve with just Job in the face of death to despise its malice and in my most horrid perillous dangers to fear nought but stoutly to cry it out Lo though the Lord kill me yet will I trust in him This fiducia spei sets me to work and makes me relie on my God for reward to hope for the water of the well of Bethlthem and to land at Candan in despite of all opponents This Christian confidence is filius nobilis of a great bloud and allied to the best it is the eldest son of Faith Hopes fastest friend and Charities chiet companion the Physician that prescribes them cordials and heals the running issues which sore vex these Theologicall vertues it is my confidence in God strengthens my feeble faith keeps my hope from headach and makes my charity to actively agill that able to walk on to heaven I am resolved by Gods good assistance The Avowry ever to retain the grace Confidence since while I keep Confidence in the house my heart the chief of my family Faith Hope and Charity though they le sick yet their sicknesse shall not be a sicknesse unto death 2. Contentation is a grace of a rare vertue Contentations Character this makes the poor man rich the captive conqueror and the opprest take all for well done let me welcome this one which supplies all my worldly needs and vowes he that hath most hath not more this is that one which makes my little more and the more I see others have the lesse it owner to repine my forked heart it is this that fils and makes what ever it is to fully satisfie I had rather own this one than Croesus his wealth Jasons golden fleece or the great Chams tree full of pearls hanging by clufters what will all I have do me good and go without it the more I have the more I will crave till contentation stop my mouth A grace which whilest I look upward at the wealthier walks further from from me a grace which no gainer way I can get to than by oft walking by the poor mans door O the thought not how many richer but how many poorer paddles me out the track to meet with contentation This is the perswafive orator makes Kings content with their confines Rectors with their Tenths Lawyers with their Fees Gentlemen with their Incomes Tradesmen with reasonable gain and quiets the poor cottager within his thatched house in a word this is the pacifier of all people which quiets the world with me and me with my means I am resolved to beg of God the gift of Contentation since want this The Avowry and I can have no peace upon earth The Vices Two Vices are here prohibited Diffidence Covetousnesse The Parallel Diffidence a vice which doubts of all Covetousnesse a vice which wishes all Diffidence a vice which looks for nought Covetousnesse a vice which would scape nought It is Diffidence hath an evill heart It is Covetousnesse hath an evill eye The former vice offers violence to my Maker This latter to my neighbour Whilest the one makes me distrust God the other heart-eat my neighbours goods For my own part by Gods good assistance I am resolved upon it The Avowry to banish out of the coasts of my heart Diffidence Covetousinesse lest letting them ledger in my Isle I be taken for a common enemy to God and man 1. Diffidence is a vice we are to finde out and set a packing Diffidences Character as I am informed it s dieted at the Noblemans house of Samaria countenanced by all Israel it 's yet alive and hath made a march from Canaan to this our Kingdome So many as dare not relye on God so many have given it welcome this is a vice offers injuries to Gods velle and posse and makes a doubt of Gods willingnesse ablenesse to provide for us it is not only mans ill desert begot this diffidence but mans subordinate conceit of the worth of God is this sinfull vices sire This Diffidence makes the carnall wretch that he dare part with noughts for fear he want and willeth him to hold what he hath for no more is to be had This is Gods Embaser its owner under and the poors impoverisher a vice which makes the poor be sent away without it owner be out of all hopes of more and God accounted of as one not able to make me a man * of means Of all vices this is the most villanous which dispoyles God of his power the poor of our dole the distrustfull soul of all heavenly supply What a masse of mischief doth this one make me the God of heaven to withhold from me and my own heart to distrust of better How is my heart drowned with Diffidence and my God displeased while I want an heart to relie on him This is the vice which would perswade me my want is more than God hath to instore and will needs avouch the good God can do me no good The object of Diffidence is sometimes Gods mercy which it despairs of sometimes earthly means of which it puts us out of all hopes this is an enemy to all worldly felicity and my felicity in the world to come it makes me uncapable of Gods dole on earth and Gods glories in Heaven For my own part The Avowry by Gods good assistance I am resolved to part with him hinders me from having a part in Gods mercy glory and to set this vice a packing which perswades me to think my God will not hath not wherewith in this life to supply my needs Covetousnesses Character 2. Covetousnesse is the vice to which Ahab who was sick for Naboths vineyard and Judas who betrayed Jesus for 30. pence were partners this is one would have all he can lay his hands on and though he have much yet more
a parte ante so a parte post for ever to endure for long beyond all time are to last Gods Kingdome Power Glory Yea world without end Longer than all the Kingdomes upon Earth longer than Sun and Moon longer than the sons of men All these wax old as doth a garment and after these perish it 's these three which break out and bud afresh like Aarons Rod. And yet if there be ought on earth to resemble their ever being Being it is Man not man living to die but dying to live not this his corruptible life but his life everlasting We had a beginning shall never have an ending and this no end of ours is like theirs but their beginning is like to Gods who is without beginning O how long since they were how long yet to last O ever everlastingly Such a King such a Kingdome Ever everlasting Such a Lord and such his Power Ever everlasting Such a State and such his state of Glory its Glory Ever everlasting Let me not doubt to get if I goe to him who hath enough to give a Kingdome and for Ever Let me not fear forgivenesse but beg of him hath power to grant it Power for Ever Let me not be discomforted but still live in hopes of deliverance since he is my friend will rescue who stands upon his Honour and Glory and that for Ever The Divine Contemplation upon the first Reason For thine is the Kingdome Loe have I not hopes of a supply I beg a boon of the King I had not turned a suppliant but that he whom I invocate is owner of a Kingdome O God and my King give me what I beg since thou hast enough to bestow without diminishing thy store look not at me an unworthy begger but consider how much I want and how much thou haft thou canst give to none more poor I can crave of none hath more to give I pray the Father let thy wealth supply my want since all my want may easily be supplyed with thy wealth I have been the Prodigall I have spent my portion I have fed on husks I am now in a sad and sorrowfull estate O like a father whose bowels earn with compassion say to my soul Welcome my son my son I will own thee I will enrich thee thou hast spent me much I have yet much more more to give than thou canst spend there are treasures at my right hand for evermore O thou who ownest even all who art Lord Paramount of heaven and earth I commend all my needs to thy bounteous liberality thou wilt help for art mercifull thou canst help for hast and a Kingdome Dear Father since thou ownest so much make me master of a little of one poor mansion for thine is the Kingdome I have no nothing and canst thou deny me thou hast a Kingdome and wilt thou not give me O give me what I want since what I want thou hast and much more abundance be so good to me since there is enough for thee a magazine to supply my want and maintain thy train I have a strong saith to beleeve thou wilt my illuminate reason assures me thou canst now thy submiss son and servant is begging shut not up thy mercifull compassion For thine is the Kindome The Divine Contemplation upon the second Reason For thine is the Power What were it to own a Kingdome and want power to dispose of it I serve a Master hath enough and power enough he hath a Kingdome and all in it and all at his command Angels in heaven the hearts of Kings upon earth and the very Devils in hell I am now ready to sing a Gloria patri all glory honour and praise be given to him who sits upon the Throne who sits betwixt the Cherubims and clasps the heavens in his hands who dashes the heathen in pieces like a potters vessell who hath put a stand to the sea and his hook in the nosthrils of the Leviathan such a Prince is my Master and such a Master do I serve who can what he will O will what thou canst even the saving my soul in the great day of the Lord Jesus But I have many enemies the world about me the Devill beheath me the flesh within me all are combining my destruction many to one and that one a weakling lame with Jacob limping with Mephibosheth What shall I now go do shall I despair no against hope I will hope I will put my considence in the God of Israel and why for have faith to beleeve thine is the power to vanquish power to deliver power to exalt out of the dust dunghill to a crown of immortall glory O God and my King I will fight with beasts at Ephesus go out against great Goliah encounter the unclean spirit with seven worse than himself I am sure to be more than conqueror so I fight under thy Banner for thine is the power to subdue Hell death and the Devill Othou the preserver of men be thou my Lord Protector and I doe not fear the fury of all the furies of Og and Magog I aske nought without thy reach I crave nought more than thou canst give give me strength to fight thy battell ability to hold out in the day of Temptation then Lord will I not fear the Tempter since I am sure thou hast the sole power to support The Divine Contemplation upon the third Reason For thine is the Glory It 's an happy exchange when both parties fare the better canst thou give me nought but thou gettest by giving Lord supply thou my wants and take thou the honour of it I have nought to retaliate yet still I receive give me more of that I want Mercy and take what is due to thee thy Glory I am imboldned still to beg since my begging inhances the honour of thy name who will not give to gain give me what I want and the supply of my want shall be the Trumpet of thy praise It is my shame I am become so destitute of all good that I am supplyed by the Lord for it all glory be to the Lord. Thus our God casts his bread upon the waters not many daies after findes it we receive it in lumps of Mercy he findes it in a whole patch of Glory he gives what we need he receives what he stands no need of and thus he helps us poor despicable creatures and thus he heaps up a full measure of glory upon himself Ride on O Lord with thine honour be thou to us a God of compassion and inhaunce in the sight of the Heathen thy own Honour While thou doest good to man thou unmaskest thy Majesty among men Lord stretch out thy hand to do us good yea give us Grace and take thou the Glory A Divine Contemplation upon Ever I cannot see how this can be Thy Kingdome Power and Glory from all eternity I had a beginning in Time and therefore uncapable to conceivean Eternity before all Time O now that Reason