Lectures Upon Exodus 20, Lecture 11
The xj. Lecture vponupon the ſeuenteenth verſe.
Thou ſhalt not couet thy neighbours houſe, neyther ſhalt thou couet thy neighbours wife, nor his man ſeruant, nor his mayde, nor his oxe, nor his aſſe, neyther any thing that is thy neighbours.
THis laſt commaundement pearceth deeper then the former. Before, the deede was condemned that was hurtfull to our neighbours, and the ſetled wil alſo and reſolued determination: theſe were forbidden in the other commandements: but nowe, the holy Ghoſte reproueth the deſire and luſt towardes any thing of our neighbours, notwithſtanding there be no full reſolution nor ſetled conſent giuen therevnto. I call it a ſetled conſent, when in our mynd we are fully reſolued, and hauehave ſet it downe, that we will embrace and follow that (as occaſion ſhall be giuen) wherevnto our deſire, luſt, and appetite doth leade vsus. Deſire and longing after the thinges of our neighbours, as houſe, wife, goods, or lande, (which yet are cut off before we ſit down with the deliberate perſuaſion to take our pleaſure of them) are here brought vntounto iudgment, and reſtrayned by this commaundement. In deede the Lorde doth pardon and forgiue vntounto his childrē the deſires and longings of their minde, that are repulſed and beaten backe before they obteine full conſent. But it is one thing to diſpute, what deſire vntounto euill is in the deſart of it ſelfe, and an other howe it is pardoned in the merites of Chriſte. For in the merites of Chriſte, not onelyonly the deſires, but alſo the euill doings of his ſeruants lye hidden and couered. We are then to conſider, what reckoning is to be made of the luſting & coueting deſires, yt ſolace themſelues ſome good time with their neighbours benefite, when yet they ſhal be ſcared frō that feaſt, before their affectiō ſhal be filled & wholy ſatiſfied. In ye goſpel after S. Luke,Luk. 10.2… we are charged to louelove the Lord with all our hart, with al our ſtrēgth, & with al our thoghts. While thē our thoughts are carried hither & thither, now after his goodes, to deſire this houſe, or this parcell of land of his: or ye eſtate & condition yt now is his, although we would not wiſhe it before his death: being a long time holden in theſe thoughtes, and vaniſhing in theſe deſires, although nothing be fully concluded to ſay deliberately in our heartes, Theſe pleaſures will we followe, are we not iuſtly blamed for not louing him with all our thoughts? Were it not a plaine mockerie of GOD, if a man ſhould giuegive libertie to his thoughts to purſue pleaſures whole dayes and weekes, ſo that they take heede of ſetting it downe, and concluding fully to wallowe in any? Our thoughts ſhould be wholy taken vp to the Lords vſe, and therefore may they not be let looſe after goods or benefites of our brethren, with the alone charge to take heede howe they fully ſettle them ſelues in them, but ſo they be ſure of that, otherwiſe to take no great care, this is not by louelove to take vp our thoughts and direct them to his ſeruice, but by carnall libertie to giuegive them the head. And ſurely we may diſcerne a fault in this, euen by the light almoſt of reaſon: that our thoughts ſhould rather delight to ſpend themſelues vponupon euill or vaine thinges, then vponupon thoſe that hauehave the greateſt pleaſure and chiefeſt goodneſſe in them. Behold then it is a faultie thing that our thoughts run rouing after vaine things, that they folow the delights of their neighbours pleaſure or profites, though not greatly ſetled in them, but wantonly wandring by them. Why ſhould they not bee faſtened with delight and whole conſent vntounto good things? Hath not the Lord payde the price for body and ſoule and al that is in vsus? Why then ſhould not all bee kept vnderunder his obedience, without rouing after our owne deſire? Either elſe why ſhould wee excuſe any thought ſtraying and wandring from him with this anſwere, that it had returned before it was gone ſo farre as poſsible it might? This is no reaſonable excuſe nor plaine dealing before our God: this is not to louelove him with all the thought. It were a verie vngodly thing and would be cryed out againſt euen amongſt mē, if any ſhould permit his ſonne not to ſpare daliance and delight with young women, ſo that hee made this alwayes ſure, that they ſhould gette no holde of him by giuing full conſent to ioyne in marriage with them. This were an intollerable thing among men. And can we thinke when we ſhall hauehave delighted oure ſelues a long time in the pleaſure of vnlawfull thoughtes, that this wil wipe out all, bicauſe we are not fully purpoſed to dwell in them? Our thoughts are married already vntounto the Lorde: they are not at libertie to matche them ſelues where it ſhall beſt like them, neyther yet to acquaint them with any ſtraunge louelove. She is no longer holden as a chaſte wife, that ſpareth not to ſport and pleaſure her ſelfe with others beſides her husband.1. Cor. 13.… It is written to the Corinthians that louelove thinketh not euill againſt him whome it loueth, nor reioyceth not in iniquitie done againſt him whom it tendreth. If then we ſhall louelove our neighbours, our thoughts muſt bee kept vp from thinking any euill, or by thought intending any wrong againſt them. For the thoughts of a man that truly loueth an other, imagineth nothing that hee knoweth may hurt him, and therefore he is further frō reioycing and delighting in it. No man can denie, but that we doe owe louelove vntounto our neighbours: therfore may not our thoughts hauehave libertie by deuiſe and deſire, to hurt, harme, or hinder them: in wiſhing their delightes and comforts from them, or wiſhing our vſe of them, which can not be but with the vexing or annoying of them. Whē ſuch things aboūd, it ſhal be proued that louelove is not true in vsus: for louelove thinketh not euill, neyther reioyceth it in iniquitie: behold how we are ſent for triall of our louelove towards our neighbours, euē to our thoughts.
It is a common ſaying, that thoughtes are free, that they pay no tribute any where: and it is true among men, they anſwere not in any court. But the Lorde God requireth tribute of them, arrayneth them, maketh thē hold vp their hand at ye barre, kepeth a court for them, and ſetteth fines and amerceaments vponupon the heads of them: wherin, his court hath the prerogatiue and preeminence aboue all other. For bare thoughts feare not earthly magiſtrates: but the heauēly iudge, who ſearcheth the hart which can not be ſounded by man, bindeth euen the thoughtes vntounto obedience, and exacteth dutifull obedience from them, whiche they neyther may nor can, by any ſhewe of righte withhold him.
This matter requireth ſome plainer ſpech to cō ceiue the cleare ſight of it. Sometime our thoughts ſhal be wandering this way and that way, and yet the deſire not ſtyrred to hearken after them, or to be ſet aflote with them: euen then is mater offered, to humble our ſelues. For why ſhuld not our thoughts keepe them ſtayedly vponupon good things, and ſtand vntounto their dutifull ſeruice? And though the Lord be content to beare with vsus when there is no deſire or longing appetite, why ſhould not wee bee grieued, that any thing in vsus ſhould make ſo many eſcapes from the Lorde, and ſo many attempts to giuegive him the ſlip? This hath in it matter of miſliking, that there ſhould be any ſuch vntowardnes in vsus, and that our thoughts ſhuld be ſo vnruly, as euer and anon they are to bee called home to giuegive their attendance. This ſurely ought to humble vsus euen in this reſpect.
Moreouer, theſe thoughtes are not only outſtraying them ſelues, but alſo ſoliciting and alluring our deſires and affections to rebel with them: This alſo can not but make vsus humble, careful, and watchfull. Remember then, where no deſire doth ioyne with the thoughts of our mynd, yet is there occaſion why ſuch thoughts ſhuld be miſliked of, and we euen to be wearied with thē, and vexed at them: deſiring after a godly and patient manner to hauehave this tickle and vnſtable eſtate chaunged with that, which ſhall abide free frō theſe pricking prouocations vntounto euils: according to the example of the apoſtle, who notwithſtanding he had maruellouſly profited in al obediēce, & maruellouſly preuayled in keeping his conſent from euil, ſo that he did the euill which he would not, yet in this eſtate and in the conſideration of the rebellion which he did ſee in him notwithſtanding hee gaue no conſent therevnto,Rom. 7.24 he cryeth out and ſaith, Wretched man that I am, who ſhall deliuer me from this bodie of ſinne? Miſerable therefore is that religion of Rome, that telleth a man there is no care to bee had of thoughts, ſo that our deſire doe not with ful and ſetled affection followe after them and bathe her ſelfe in them. Sometimes our concupiſcence and coueting thoughts, get the deſire and affection of our will to hearken vntounto them for ſometime, and to conferre with them: which deſire and affection of our will (after ſome better aduiſement taken) letteth them goe, and yealdeth not any conſent to ioyne wholy with them: this is a degree worſſe then the other, and therefore more to bee miſliked: yet notwithſtanding the conſent is not ſetled, without the which the Papiſtes and that religion of Rome ſay that the matter is a matter of nothing, nothing to bee weyghed or eſteemed of. In this kynde, ſometimes wee beate backe ſuche tentations verie ſoone, when our deſire hath bene but a little while with them, hauing had verie litle liking of them or conference with them. Sometimes againe, after ſome long time of conference had, ſtanding in a mammering what to do, (ſometimes liking well to go with them, and reaſoning for them, and anon conceiuing ſomething to the contrarie,) at the laſt with muche wraſtling and much adoe, we wring our ſelues out of the handes of them: here is not yet their full conſent. But what thē, is not the occaſion doubled, why we ſhuld bewaile our weakneſſe and lament our pouertie, that ſtand in ſo great daunger, to become euen ſlaues vntounto ſinne, and to ioyne wholy with it? Is there not cauſe though it be pardoned, that yet it ſhould be acknowledged faultie as it is? and his mercy exceeding great in working our riddance from ſuch a dangerous ſnare, wherein we had intangled our ſelues with ſo great peril as that was? and alſo our owne too eaſie inclination thervnto is to be pitied, bewailed, and confeſſed of vsus, yea, and with feruent prayer ſo much the more to be holpen. For in ſuch luſts there needed but one blaſt more, and we had ben wholy carried with it, and the conception had ben perfect, ſo that we could not hauehave auoyded after this conceiuing, but hauehave nouriſhed that monſter whatſoeuer, vntill it had bene brought forth: for concupiſcence after conception bringeth forth ſinne.Iames. 1.15 The daunger then is great for our deſire to hauehave any familiaritie, yea, but a time with thoſe thoughts. For if it goe hand in hand with them, there is daunger of ſuche aioyning with them, as it ſhall conceiue thereof, and nouriſhe that monſtrous ſeede, vntil it come forth a mightie & huge monſter. This is the cauſe why the Apoſtle warneth vsus to take heede, leaſt ſuche deſires make any abode with vsus, and be ſuffered any time to reſt vponupon vsus, leaſt we conceiue by them, and ſo afterward willingly and wittingly nouriſh them, vntill they come to light. In the ſame conſideration wee are warned in the Epiſtle to the Epheſians,Ephe. 4.26 that the ſunne ſhould not go downe vponupon our wrath: that we ſhould not ſleepe with thoſe paſsions, and ſuffer our ſelues to continue in them any time vnrepelled and not driuen backe, leaſt vnhappily wee ſhould conceiue of the comming and continuing together, that miſchief, which being once conceiued, it ſhall not grieue vsus to nouriſh, be it neuer ſo ougly and monſtrous in the eyes of others.
What ſhall we ſay then to thoſe teachers, that ſay there is no daunger nor feare, ſaue when conception is perfected, and the will hath wholy relē ted, and is with delight ſet downe in it? Can there be any conference about the begetting of ſuche monſters, that ſhall not hauehave great blame iuſtly layde vntounto it? Can thoughts that are married vntounto the Lord, euer approch vntounto the bed of ſuch deſires, and not bee conuict of faith and fidelitie broken with the Lord him ſelfe? Can ſhe any longer be accounted chaſte, that admitteth conference of long continuaunce, about the enterteinment of others beſides her lawfull husband? Yet would the Papiſtes hauehave ſuch blameleſſe: howe often ſoeuer they hauehave ſuch vnchaſte and vngodly meeting, if by cōceiuing and fully conſenting they bring not foorth ſinne.Pſal. 4.5. The counſel that is giuen vsus by the Prophete Dauid is farre otherwiſe, whervnto no doubt the apoſtle did allude in the place before alledged out of the epiſtle to the Epheſians, for there we are charged, that we ſhould ſhake at ſuch thinges, and not perſeuere in them, but deale earneſtly with our heart againſt them in our chamber, and not ſuffer ſuch continuance in meeting, nor continuall meeting, whereby this monſtrous byrth and conception might iuſtly be feared. There is then occaſion offered to ſtand vponupon our watche, and to ſtrengthen our affections againſt ſuche coueting deſires, whenſoeuer they ariſe, leaſt this cō cupiſcence by long dallying with our affections, at length get within them, and ſo ouerthrowe them.
The infection of ſinne is ſo vniuerſally diſperſed ouer our nature, that there is no part free from it: for it hath entred and infected the thoughts thē ſelues, and they are poyſoned with it, ſo that there is deadly daunger in following and perſuing after the will of our owne thoughts. The Apoſtle Paule when he ſetteth foorth the fearefull eſtate that hee was in before his conuerſion, & which all men are in by nature, (for he putteth him ſelfe in the ranke with others) ſpeaketh no otherwiſe of it but thus, That he followed the will of his owne fleſh and of his owne thoughts.Ephe. 2.3. No other guide had hee but run after the direction of his owne thoughts, euen then whē his eſtate was moſt dānable. We muſt therfore learne to ſuſpect our thoghts, if we wil be aduiſed by the Apoſtle, and not to imagine with the doctours of Rome that our eſtate is good, ſo long as the will (when it ſhall hauehave wraſtled) at length getteth out, not hauing wholy yealded nor flatly falne downe. Thoughts therfore rūning this way after any thing of our neighbors, in ſo doing, make manifeſt declaration of their poyſon & corruptiō: which if they ſhal hauehave no reſiſtāce, do carie vsus headlong through the broad way, into deſtruction. If by grace they ſhall be ſtopped and reſiſted, in that grace, God is to be magnified: yet we in that our corruption notwithſtanding iuſtly are to be blamed and admoniſhed, therby to ſeeke for more ayde in that part of our thoughtes, leaſt if ye tentation ſhould lye ſore vponupon vsus, ſathan ſhoulde that way get entrance into the heart. It ſeemeth a hard doctrine, that thoughts, wiſhes, and deſires ſhould be condemned, that lawes ſhould bee made for them, and men charged with the ordering of them: and no maruel if it appeare ſo vntounto vsus, for it appeareth that the apoſtle Paule wold neuer hauehave ſuſpected any danger in concupiſcence, luſtes, and deſires, if the lawe had not ſayde, Thou ſhalt not lust or deſire. Rom. 7.7.Nay, it appeareth plainely in that place, that hee thought maruellous well of him ſelfe, before he came to this commandement. He tooke him ſelf before to be liuing and in good liking towards God and godlineſſe: but (as he confeſſeth) after he had looked vponupon this cōmandement, and beheld him ſelfe a while in this part of ye glaſſe, he ſawe him ſelfe plainly to be no body, a dead man, ſold vntounto ſinne. Howe neceſſarie then is it to ſift our ſelues, & to examine vsus in this commandemēt throughly, yt we may be humbled vnderunder the grace of God as apperteineth? For if he ſo ſingular a man was not throughly caſt down before he had wraſtled with ye iuſtice of god in this cōmandemēt, how requiſite is it yt we ſhuld truly trie vsus here, leaſt yt in ſuppoſing yt to be in vsus which we want, we becom careleſſe in ſeeking the merciemercy of Chriſt, without the which there is no hope.
In this commaundement therefore aboue all the reſt, it is required that wee be diligent and true tryers of our ſelues. For thoſe who hauehave no miſliking of them ſelues, for the luſting and coueting after the thinges of their neighbours, whiche they doe perceiue to be in their thoughts, hauehave no Chriſtianitie in them to be accounted of. Euill beeing miſliked in trueth, will be miſliked whereſoeuer it ſhall be, whether in worde, thought or deede. Euil being truly reſiſted, wil be reſiſted euē in thought: and therfore certein it is, yt he who neuer hath ſtrouē with euil in his thoughts, hath neuer truly ſtrouen with ſinne. It was meete yt the law ſhould vtter all our euil, and hide nothing of our vnrighteouſneſſe from vsus, that the manifolde corruption therof might force vsus to ſeke the mediatour and peacemaker Chriſt: that we beeing ſo many wayes conuicted of corruption in our ſelues, might wholy giuegive ouer the opinion of our owne workes and meriting, and ſo make much of the merciemercy offered by Ieſus Chriſte: which is ſo muche the more made of, by how much we doe more cleerely ſee our vtter vndoeing without it.
If onelyonly the acte of murther, adulterie, thefte, and falſe wittneſſe-bearing, or the deliberate and ſetled conſent vntounto any of thoſe, ſhould alone come in queſtion in the cauſe and matter of ſinne againſt our neighbour, many an euil man would hope to make good ſhifte: but when thoughts and deſires vntounto any of thoſe, are called for and examined, it will cauſe any man to caſt downe his courage, and to fall a pleading of his pardon.
As before, we were endaungered by the doctrine of Rome, to conceiue ſinne, when they notwithſtanding bad vsus liue without any feare (in that reſpect) of ſinne, ſo long as we keepe our conſent cleare in the matter: So here (if we ſhall hearken to their doctrine) we come in daunger neuer to magnifie rightly the mercyes brought vsus by Chriſt Ieſus: while we ſee not halfe the neede that we hauehave of him, nor ye halfe parte of ye miſerie that we are in without him. For a mā may make good ſhifts, if onelyonly deedes and full conſents be aſked after, and ſo in his owne iudgement no great benefite is obteyned by him that ſhall ſupply that whiche is lacking in his behalfe, and therefore he maketh no greate haſte to ſeeke after him. But when thoughts & deſires are ſifted, he muſt of neceſſitie acknowledge him ſelfe greately befriended, if ſo great want of his ſhal by an other be found anſwered. We muſt looke in this glaſſe of the commandements, and into this infinite nature of luſt, deſire, and concupiſcence, that we may be confounded in our ſelues vtterly, that our deliuerie may be from the gates of death, that we may knowe how that our ſaluation conſiſteth in his meere grace: for we can hardly be brought to begge abrode, till all reliefe be ſpent at home.
There is no daunger in the feeling and acknowledgeing of our pouertie: for the Lord hath promiſed, that if thoſe that be heauie loaden with ſin ſhall come vntounto him, they ſhall be refreſhed:Matth. 11. neither was there euer found any that deſpayred, who before had not thought too well of him ſelfe. All the daunger is on the other ſide, leaſt wee not taking thoſe to be no ſinnes which are ſinnes in deed, & ſo thinking better of our ſelues then there is cauſe, ſhould in iuſtice be iudged of the Lord,1. Cor. 11. becauſe we would not proceede by a right rule to iudge our ſelues.
By this that wee hauehave heard, it is plaine, that a Chriſtian muſt walke in feare and care, not onelyonly to conſent to euil towards his neighbour, but alſo to be ſtirred and pricked with any, bee it neuer ſo little or ſmall a delight therevnto: and that our thoughts are poyſoned, and therefore the daunger great in ye not bridling of thē. The thing then commaunded, is, to bring our deſires, thoughts, and delights vntounto the good and benefite of our brethren, in matters wherein they are to be benefited: that we bring not only hands to do wel to our neighbours, but alſo heartes, thoughts, deſires, luſting, longing, and delighting therein,Rom. 7.22. according as the apoſtle teſtifieth of him ſelfe, that he was delighted with the law of God according to the inner man: whervnto accordeth the holie Ghoſt in the Prouerbs in theſe wordes: It is ioy to the iuſt to doe iudgement. Pro. 21.15.Many hauehave bene brought to do outward things in them ſelues good, which neuer had any ioyfull deſire in them to glorifie God with them: but ye holie ghoſt worketh in his, not onelyonly a chaunge of workes, but alſo an alteration of thoughtes, deſires and delights, that their deſires may be holden within that whiche is good. Wherin it behoueth a Chriſtian to be carefull, euen thus to transforme his delights: not taking it ſufficient, if hee ſhall hauehave brought them at any time from that which was euill, vntill he hauehave ioyned them to that which is good. Let our care be increaſed this way, to hauehave ſuche deſire and delight vntounto that whiche is good, as may reteine our thoughts and kepe them diligently occupied in ſuche ſeruices. Be it far from vsus to think that the grace of GOD onelyonly reacheth vntounto the deede and ful conſent, letting deſires and thoughts take their libertie in their corruption. We muſte confeſſe (as the trueth is) that his grace not onelyonly bridleth thoughts frō ruſhing into yt which is euil, but alſo giueth them a ſweete taſte in that which is good, and holdeth them greatly therevnto. There is no man will denie, but that we ought to delight in that which is good: and ſurely if the delight be once taken in doing good vntounto our neighbour, it will gather the thoughtes together, and aſſemble them to that ioy & delight. If when the delight is wicked, the thoughtes are ſpent therevppon, ſurely if the deſire bee chaunged, the thoughts alſo wil reſorte greately thither. Let vsus therefore ſeeke after the grace of GOD, not onelyonly to ſeaſon our deeds, but alſo our thoughts & delights therewith, yt our ſtudie and thoughts may be occupied in that which is acceptable to him. For if ſome deeds ſhal at ſtarts be done of vsus, but the heart neuertheleſſe vnchaunged in deſires & delights, it ſhall not profit vsus. The vnderſtanding that Chriſtians hauehave of their eſtate, how it fareth betwene God and them, is better taken, and hath ſurer profe and more certeyne teſtimonie from their deſires and inwarde affections vntounto the lawe of GOD, then from their outwarde doeing of things commaunded by the lawe. Euil things may be left vndone for feare of puniſhment, for deſire of commendation, or auoyding of euill ſpeech, or for that wee are not tempted with them, when notwithſtanding the heart ſhall not in any reſpect miſlike of them.
Good things alſo may bee done for praiſe of man, for hope of merites with God, when yet the affection ſhall nothing bee moued that way. And this is nothing before God, to auoyde euill from thy hand, but to embrace it neuertheleſſe in thy heart, or to doe good with thy hand without any deſire of the heart. So that bothe in euill deedes left vndone, and alſo in good deedes done, we may be deceiued.
But if the inwarde affection of the heart ſtand deſireouſly affected after that which GOD hath commaunded vsus to doe vntounto men, and hatefully affected towardes that which God hath forbidden, this chaunge cannot be wrought there, but by the ſpirite of GOD alone. As for the praiſe or diſpraiſe of the people, it reacheth nothing ſo farr. Let vsus then embrace this deſire vntounto the dueties commaunded vsus, not giueing any reſt vntounto the Lorde in our prayers before we ſhall obteine this inwarde teſtimonie whiche is aboue all exception to be taken againſt it:Eſaie. 62. and without the which outwarde doeinges are of no account before the Lord, who looketh into the affections of man, and embraceth a cherefull and delightfull giuer.
Heere are thoſe men confuted that would driue affections out of the fleaſhe, and kil nature, attempting ſuch things as vtterly tend to deſtroy it: as if the nature of man ſhuld by regeneration becōe altered into ye nature of Angels: wheras regeneration killeth not nature, but reſtoreth and repayreth it: deſtroyeth not the affections, but tranſfourmeth them from that euill which naturally they are inclined vntounto, into that which is good & commaunded of GOD.
The angrie man may not thinke his conuerſion and regeneration to be good, if hee ſhall bende him ſelfe neuer to be moued with any thing at all: but if that heate which ſometimes hee felte vntounto euill, be now as feruent vntounto that whiche is good, then is his conuerſion approued before GOD. The couetous man is not then conuerted, when he ſhall hauehave driuen all deſire & thirſt after worldly commodities out of his minde, vnleſſe that deſire be repaired in him, to beſtowe and vſe thoſe commodities as GOD hath commaunded. Neither is that man gone ſtraight way out of the worlde, that hath betaken him ſelfe to a wildernes and cloyſter to hauehave no dealings in the world, but he that in dealings of the world hath kept him ſelfe vnſpotted of the world,Iam. 3. 1. Cor. 7. vſing the things therof as if hee vſed them not, hee may truely ſay he hath left the worlde,
In all theſe dueties towarde our neighbours, we may neuer forget this which hath partely bene touched before: that if it were poſſible for vsus to perfourme all dueties vntounto men, and yet not doe them in obedience vntounto God, according vntounto the rules which before we hauehave learned, it were vtterly to be abhorred. For what auaileth it to deale wel with men, and in the meane time to defraude the Lord of his glorie?
Let vsus learne throughly to examine our thoughtes, not onelyonly blaming thoſe that fully conſent, but euen warring with thoſe that any whit delight them ſelues in coueting and deſiring that whiche apperteyneth vntounto others: ſo ſhall wee ſee whether it bee an eaſie matter to louelove our neighboure as our ſelfe, or otherwiſe: ſo ſhall we alſo clearely giuegive ouer the title of righteouſneſſe in regarde of our owne doinges, and wholy depend vponupon the free merites of God in Chriſt, proceeding in the confidence thereof, with good courage to purifie our thoughts, that we may not only do good with the hand, but euen with the longing deſire of our thoughts. For the accompliſhment whereof, let vsus call vponupon God in the name of his Sonne, ſaying as hee hath taught vsus.
O our Father which art in Heauen. &c.