vnnaturall they may say thou followest thy mother for she was vnnaturall first in locking vp her brests from thee and committing thee forth like a Cuckow to be hatched in a Sparrowes nest Hereof it comes that we say He suckt euill from the dug that is as the Nurse is affected in her bodie or in her minde commonly the childe draweth the like infirmitie from her as the egges of a Henne are altered vnder the Hauke yet they which haue no milke can giue no milke But whose breastes haue this perpetuall drought Forsooth it is lyke the goute no beggers may haue it but Citizens or Gentlewomen In the ninth chapter of Hosea thy brestes are named for a curse what lamentable happe haue Gentlewomen to light vpon this curse more then other sure if their breasts be drie as they say they should fast and pray together that this curse migro be remoued from them The next dutie is Catechize a childe in his youth and he will remember it when he is olde This is the right blessing which fathers and mothers giue to their children when they cause God to blesse them too The wrong mother cared not though the childe were deuided but the right mother would not haue it deuided so wicked Parents care not though their children be destroied but godly parents would not haue them destroyed but saued that when they haue dwelt together in earth they may dwell together in heauen As the Midwife frameth the bodie when it is young and tender so the parents must frame the minde while it is greene and flexible for youth is the seed time of vertue They which are called fathers are called by the name of God to warne them that they are in stead of God to their children which teacheth all his sons What example haue children but their parents and sure the prouidence of God doth ease their charge more than they are aware for a childe will learne better of his father than of anie other And therefore wee read of no Schoolemaisters in the scripture but the Parents for when Christ saith to the Iewes If yee be the sonnes of Abraham yee will doe the workes of your Father Abraham he sheweth that sonnes vse to walke in their Fathers steppes whether they bee good or bad It is a maruellous delight to the father and mother when people say that their children are like them but if they be like them in godlinesse it is as great delight to other as to the parents or else we say that they are so like that they are the worse for it Well doth Dauid call children arrowes for if they be wel bred they shoote at their parents enemies and if they be euill bred they shoote at their parents Therefore many fathers want a staffe to stay them in their age because they prepared none before like olde Eli which was corrected himselfe for not correcting his sonnes Are not children called the fruite of their parents Therefore as a good tree is knowne by bringing foorth good fruite so parents should shewe their godlinesse in the education of their children which are their fruite For this cause the Iewes were wont to name their children so whē they were borne that euer after if they did but thinke vppon their names they would put them in mind of that religion which they should professe for they did signifie some thing that they should learne An admonition to such as call their children at all aduentures somtime by the names of dogs euen as they proue after In 1. Kings 2. 2. we haue Dauid instructing his sonnes In Gen. 39. Iacob correcting his sonnes and in Iob. 1. Iob praying for his sonnes These three put together instructing correcting praying make good children and happie parents Once Christ tooke a childe and set him in the midst of his disciples and sayd He which will receiue the kingdome of heauen must receiue it as a little childe shewing that our children should be so innocent so humble and voide of euill that they may be taken for examples of the children of God Therefore in Psalme 127. 4. children are called the heritage of the Lord to shew that they should be trained as though they were not mens children but Gods that they may haue Gods heritage after Thus if you doo your seruants shall be Gods seruants and your children shall be Gods children and your house shall be Gods house like a little Church when others are like a denne of theeues Now I speake to one which is a mother so soone as she is married therefore peraduenture you looke that I should shewe the dutie of stepmothers Their name dooth shewe them their duetie too for a stepmother doth signifie a stedmother that is one mother dieth and another commeth in her stead therefore that your loue may settle to those little ones as it ought you must remember that ye are their stedmother that is in sted of their mother and therefore to loue them and tender them and cherish them as their mother did She must not looke vpon them like Rehoboam who tolde his people that hee would be worse vnto them then his predecessour for then they will turne from her as his subiects did from him but she must come to them as Dauid came to the people after Saules death and sayd Though your master Saul be dead yet I will raigne ouer you so she must say to them though your mother be dead yet will I be a mother so the children will loue her asmuch as their father Further these children are orphanes and therefore you must not onely regarde them as children but as orphane children Now God requireth a greater care ouer widowes and Orphanes than ouer anie other women or children Lastly you must remember that saying As you measure vnto other so it shall be measured vnto you againe that is as you intreate these children so another may come after and intreat your children for he which hath taken away the first mother and sent you can take away the seconde mother and sende a third which shall not be like a stepmother to yours vnlesse you be like a stepmother to these If these duties bee performed in marriage then I neede not speake of Diuorcement which is the rod of mariage and diuideth them which were one flesh as if the bodie and soule were parted asunder But because all performe not their wedlocke vowes therfore hee which appointed mariage hath appointed diuorcement as it were taking our priuilege from vs when we abuse it As God hath ordained remedies for euery disease so he hath ordained a remedie for the disease of mariage The disease of marriage is adulterie and the medicine hereof is diuorcement Moses licensed them to depart for hardnesse of heart but Christ licenseth them to depart for no cause but adulterie If they might be separated for discord some
must thinke it but one charge because hee mayntaineth no more but himselfe for they two are one He may not say as husbands are woont to say That which is thine is mine and that which is mine is mine owne but that which is mine is thine and my selfe too For as it is sayde Hee which hath giuen vs his sonne can hee denie vs any thing So shee may say hee which hath giuen mee himselfe can hee denie mee any thing The bodie is better then the goods therefore if the bodie bee mine the goods are mine too Lastly hee must tender her as much as all her friends because he hath taken her from her friends and couenaunted to tender her for them all To shew how he should tender her Peter sayth Honour the woman as the weaker vessell As wee doe not handle glasses like pots because they are weaker vessels but touch them nicely and softly for feare of crackes so a man must intreat his wife with gentlenesse and softnesse not expecting that wisedome nor that fayth nor that patience nor that strength in the weaker vessel which should be in the stronger but think when he takes a wife he takes a vineyard not grapes but a vineyard to beare him grapes therefore he must sowe it and dresse it and water it and fence it and thinke it a good vineyard if at last it bring foorth grapes So hee must not looke to find a wife without a fault but thinke that she is committed to him to reclaime her from her faults for all are defectiues and if he find the prouerbe true That in space commeth grace hee must reioice as much at his wife when shee amendeth as the Husbandman reioiceth when his Vineyarde beginneth to fructifie This is farre from ciuile warres betweene man and wife in all his offices is found no office to fight If hee cannot reforme his wife without beating he is woorthie to bee beaten for chusing no better when he hath vsed all meanes that hee may and yet shee is like her selfe hee must take her for his crosse and say with Ieremie This is my crosse and I will beare it But if he strike her he takes away his hand from her which was the first part he gaue her to ioine them together and shee may put vp her complaint against him that hee hath taken away part of her goods Her cheekes are made for thy lippes and not for thy fists The verie name of a wife is like the Angel which staied Abrahams hand whē the stroke was comming If Dauid because he could not expresse the good and comfort of vnitie was faine to say Oh how good and ioyfull a thing it is for brethren to dwell together in vnitie Then weigh and iudge how harsh and bitter a thing it is for man and wife to dwell together in enmitie For the first yeare after mariage God would not haue the husband goe to warre with his enemies but no yeare would he haue him warre with his wife and therefore God gaue him that yeare to stay at home and settle his loue that he might not warre nor iarre after for the God of peace dwelleth not in the house of warre As a kingdom cannot stand if it be deuided so a house cannot stand if it be deuided for strife is like fire which leaues nothing but dust and smoake and ashes behinde it We reade in the Scriptures of masters that stroke their seruants but neuer of any that stroke his wife but rebuked her Lot was drunke when hee laie with his daughter in stead of his wife and so is he which striketh his wife in stead of his seruāt The law sheweth how a bond man should be corrected but the wife is like a iudge which is ioyned in commission with her husband to correct other Wilt thou strike one in his own house no more shouldest thou strike thy wife in her house She is come to thee as to a sanctuary to defend her from hurt and canst thou hurt her thy selfe Therefore Abraham was called Saras vayle because hee should shield her for a vayle is made to saue Abraham sayd to Lot Are we not brethren that is may brethren iarre But they may say Are we not one can one chide with another can one fight with another Hee is a badde hoast that welcomes his guest with stripes Dooth a King trample his Crowne Salomon calleth the wife The crowne of her husband therefore hee which woundeth her woundeth his owne honour Shee is a free Citizen in thine owne house and hath taken the peace of thee the first day of her marriage to holde thy handes till shee release thee againe Adam saith of his spouse This is flesh of my flesh But no man saith Paule euer hated his owne flesh So then if a man aske whether he may strike his wife GOD saith nay thou maist not hate thy wife for no man hateth his owne flesh shewing that he should not come neare blowes but thinke his wrath too much for Paule saith Be not bitter to your wiues noting that anger in a husband is a vice Doth the cocke spurre the henne Euerie man is ashamed to laie his handes on a woman because she cannot match him therefore he is a shameles man which laieth hands on his wife The hand dooth not buffet his own cheeke but stroake it If a man be seene raging with himselfe he is caried to Bedlem so these madde men which beat themselues should be sent to Bedlem till their madnesse be gone Salomon sayth Delight continuallie in her loue that is begin proceed and end in loue In reuenge whereof he sheweth that delight is gone because he calleth loue their delight Therfore as Paul saith of Bishops A Bishop must be no striker so a husband must be no striker for he which striketh his own flesh breaketh that law which sayth Thou shalt not make a skarre in thy flesh and is like the Baalites which wounded their owne bodies Thus we haue sent a letter vnto husbāds to read before they fight Now let vs go home to loue againe Wouldest thou learne how to make thy match delightfull Salomon sayd Reioice in her loue continually As though thou couldest not delight without loue and with loue thou maist delight continually Therefore loue is called the thankfull vertue because it rendereth peace and ease and comfort to them that makes of her So much to husbands Likewise the woman may learne her dutie of her names They are called goodwiues as good wife A. and goodwife B. Euerie wife is called a good wife therefore if they be not good wiues their names doe belie them and they are not worth their titles but answere to a wrong name as plaiers doe vppon a stage This name pleaseth them well but beside this a wife is called a Yoake-fellow to shewe that she should helpe her husband to beare his yoak
gaine against all them in the verse before which hold that Gaine is Godlinesse These two opinions are verie contrarie and here are many against one A man would thinke that Paul should be verie eloquent and sharpe witted and that he had neede to vse some Logicke for hee hath chosen a hard Text. What Paul will you prooue that Godlinesse is gaine You shal haue moe opponents against you then Micaiah had when he forbad Achab to fight If you had taken the former verse which sayth that Gaine is Godlines then you should haue had matters and examples inough the Merchant and Mercer and Lawyer and Landlord and Patron and all would come in and speake for gaine as the Ephesians cried for Diana but if you will be crosse to al and preach Godlinesse is gaine to them which account Gaine godlinesse men will thinke of you as Festus did that you speake you know not what These lessons are for Paul himselfe As Christ sayth All doe not receiue this Word so all do not count this gaine but losse We count him rich which hath his barns full like the Churle his coffers full like the Glutton his table full like Belshazzar his stable full like Salomon his groūds full like Iob his purse full like Craesus You speake against your master for Christ sent word vnto Iohn that the poore receiue the gospell as though the godly were of the poorer sort and Dauid calleth the wicked rich They prosper and flourish sayth he their seede blasteth not their Cow casteth not as if he should say It is not as you take it Paul that Godlines doth make men rich for this I haue obserued in my time that the wicked be the wealthiest and good Lazarus is the poore man and wicked Diues is the rich man Againe we reade that the Officers were asked which of the Pharisies or of the Rulers did follow Christ yet these were counted rich men though they had no godlinesse and if we should examine your owne selfe it seemes you were no great rich man for all your Godlinesse when you did worke with your hands for your liuing therefore if Godlinesse be such gaine how happeneth it that your share is no better So they which are like Nicodemus when Christ sayth that they must be borne againe thinke that hee can haue no other meaning but that they must returne againe into their Mothers wombe and when he calles himselfe Bread that he must needs meane such bread as they dine with As the Iewes hearing the Prophet speake so often of Christes kingdome and call him a King looked for a temporall King that should bring them peace and ioy and glorie and make them like Kings themselues so the carnall eares when they heare of a kingdome treasures and riches straight their mindes run vpon earthly and worldly and transitorie things such as they loue to whome Paul answereth as Christ answered his Disciples I haue another meate which you know not of so there are other riches which you knowe not of I sayd no◠that Godlinesse is earthly or worldlie or transitorie gaine but great gaine He will not onely prooue Godlinesse to bee gaine but great gaine as if hee should saie more gainfull then your wares and rents and fines and interest as though he would make the Lawyer and Merchant and Mercer and Draper and Patron and Landlord and all the men of riches beleeue that Godlinesse will make them rich farre sooner then Couetousnesse I feare this saying may be renewed If a man tel you ye wil not beleeue it nay if God tell you yet you will not beleeue it As the Lorde looked downe vpon earth to see if any did regard him and sayth There is not one so this sentence may go from Court to Cittie from cittie to countrie and say there is sacrce one in a town that wil subscribe vnto it Manie saith Dauid aske who will shewe vs any good meaning riches and honor pleasure which are not good But when he came to goodnes it selfe he leaues out Many prayeth in his owne person Lord lift vp the light of thy countenaunce vpon vs as though none would ioyne with him Yet wisdome is iustified of her owne children and the godly count godlinesse gaine To make vs loue godlinesse he calleth it by the name of that wee loue most that is Gaine as the father calleth his sonne which he would loue more then the rest by his own name to put him in mind of such a loue as he beareth to himselfe Here we may see that God doth not commaund men to bee godlye onely because it makes for his glorie but because godlines is profitable to vs. For godlines is not called gaine in respect of God but in respect of vs it is gaine to vs but it is dutie to him So it is not called a health in respect of vs because it is the health of our soules so it is not called a kingdome in respect of God but in respect of vs because wee are intituled to the kingdome by this difference from the reprobates Put all the good things in the world together the goodnes of all is found in godlines and therefore godlines is called by the names of those things that men count best to shew that the godly are as well as merrie as content with their loue toward God and Gods loue toward them as other are with health and wealth and pleasures Therefore it is sayd of the godlie The feare of the Lord is his treasure Therefore saith Ieremie The Lord is my portion as though he desired nothing else And therefore it is said of Moses That he esteemed the rebuke of Christ greater riches then all the treasures of Egypt If crosses be riches as Moses thought what riches are in godlines But is this all the haruest shall godlinesse be all the godlie mans riches Nay saith Paul Godlines hath the promises of this life and of the life to come that is the godlie shall doe well in heauen and here too And therefore Christ saith First seeke the kingdome of God all the rest shall be cast vpon you euen as the sheaues fell before Ruth so riches shal fall in your way as they did to Abraham and Lot and Iacob and Iob and Ioseph riches were cast to them they knew not how but as if God had sayd bee rich and they were rich straight For al good things were created for the good and therefore they are called good because the good God created them for good men to good purposes and therfore as Iacob got the blessing so he got the inheritance also to shew that as the faithfull haue the inward blessing so they haue the outward blessing too when they are good for them For saith Dauid They which seeke the Lord shall want nothing that is good Now God knowes better then wee what is
recorde against it selfe repenting for breaking this commaundement and that commaundement and neuer repenteth for breaking this commaundement reioice euermore It is not an indifferent thing to reioyce or not to reioice but wee are commaunded to reioyce to shew that wee breake a commandement if we reioyce not Oh what a comfort is this when the comforter himselfe shall coÌ„maund vs to reioyce God was wont to say repent and not reioice because men reioyce too much but heere God commaundeth to reioyce as though some men did not reioyce enough Therefore you must vnderstand to whom he speaketh In 149. Psal 5. It is said Let the Saints be glad not let the wicked be glad and in Esaiah 40. 1. Hee saith Comfort my people not comfort mine enemies shewing to whoÌ„ this commandement of Paul is sent reioyce euermore it is not in this as Christ saieth that which I say vnto you I say vnto all but that which I say vnto you I say not vnto all Giue wine saith Salomon vnto him that is sorrowfull that he may forget his griefe So giue comfort vnto him which is penitent that he may forget his feare Salomon saith fiue times that this is the portion of man vnder the sunne to receiue the gifts of God with thankefulnes and to reioyce in them hee which would haue vs holy as he is holy would haue vs ioyfull as he is ioyfull he which would haue vs do his will vpon earth As the Angels doo it in heauen would haue vs reioyce vpon earth as the Angels reioyce in heauen he which hath ordained vs to the kingdome of Saints woulde haue vs reioice that we haue such a kingdom to receiue Therefore he saith to his Disciples Reioice that your names are written in the booke of life as Bâ—az said vnto Ruthâ— goe not out of this fielde to gleane in any other field for here thou shalt haue inough so he woulde not haue vs goe from this comfort vnto any other comfort for here we shall haue enough the spirite of God is called the Comforter because we should haue comfort in it I will send you the Comforter saith Christ to shew that they which haue the spirit haue comfort too and they which resist comfort resiste the spirit therefore the sonne of GOD is called the Consolation of Israell to shew that hee bringeth Consolation with him and that ioye is where Christ is as light is where the SuÌ„ne is Therefore the chiefest ioy is called the ioye of the holie Ghost to shewe that they haue the chiefest ioye which haue the holie Ghost therefore the greatest peace is called the peace of conscience to shew that they haue the greatest peace which haue a good conscience therefore the faithfull are said to be annointed with the oyle of ioy as though ioie were in their countenance therefore they are said to be cloathed with the garmeÌ„t of gladnes as though gladnes did compasse them like a garment therefore Paul in al his Epistels doth ioine grace peace together shew that the peace of God doth follow them which haue the grace of God It is not in vaine that the holy Ghost when he named Barnabas interpreted his name too because it signifieth the sonne of consolation as though he delighted in such men as were the sonne of consolation Comfort one another saith Paule How shal we comfort one another without comfort Therefore Paule saith GOD comforteth vs that we may be able to comfort other by the comfort wherby we our selues are comforted of God shewing that wee cannot comfort other vnlesse wee be comfortable our selues and therefore that we may performe this dutie we are bound to nourish comfort in our selues Paul saith I am full of comfort who then can say I am full of sorrow but he must contrarie Paule As the bodie may not offend the soule so the soule may not iniure the body because it is the bodis keeper but a pensiue man doth iniure the body and the soule too for Salomon saith A sound spirit will beare his infirmities but a wounded spirite who can beare As if he should say The heart must be kept couragious and strong liuely like an instrument which is tuned to tune all the rest or els euery griefe wil make thee impatient In Deut. 30. 9. it is said that God reioiceth to doe vs good therefore in the 28 of Deut. the Iewes are reprooued because they reioyced not in the seruice of God As he loueth a cheerfull giuer so hee loueth a cheerfull seruer and a cheerefull Preacher and a cheereful hearer and a cheereful worshipper and therefore Dauid saith Let vs sing hartelie vnto the Lord shewing as it were the tune which delighteth Gods eares If you would know with what tune ye should sing vnto God Dauid saith Heartelie that is you must giue heartelie you must loue heartelie you must obey heartelie you must pray heartelie and when you do all thinges heartely then you shall doe all things cheerfully Therfore now I may say vnto them which resist comfort and nourish griefe as the Prophet saith Who hath required these things of you GOD doth require no sorrowe but the sorrow for sin no feare but the fear to sin no care but the care to please him nay hee hath forbidden al other care and therefore Peter saith Cast your care vppon him As though God did not allow vs to care he sent his Apostle with this charge Cast your care vppon him As wee doo cast our sinnes vpon Christ so we must cast our cares vpon him for God hath commaunded vs to labour but not to care because care hindereth our labour like the Samaritanes which seemed to helpe the Iewes to build the Temple hindered them to build the Temple so care and sorrow thought seeme to helpe vs in our labours our studies our prayers and our strife but indeede they hinder vs for they take al the time from that which we should do disable vs to do it and therefore when care commeth to vs we shal answere it as Christ said vnto Sathan Auoide Sathan auoide care for euery care which is not of God is of Sathan and we may not beare that which God commaundeth vs to cast vppon him shall I hang my ioy and my faith and my hope because I haue sinned as Iudas hanged himself The Scripture saieth not let him which hath stolne despaire of mercie but Let him which hath stolne steale no more and it is enough As we are taught to discerne of spirites of doctrines so we must discerne of cares and sorrowes for when Paul saith There is a repentance not to be repented of Hee sheweth that there is a repentance to be repented of that is a repentance which is a sin like the teares of Esau which wept not for his sins but for
the way for other that they may fall too Therefore Let him that thinketh he standeth take heede lest he fall So earnestly must we call vpon our soules that we be not wearie of well doing for happier are the children that neuer began then Iudas whose ende was worse then his beginning Wisedome and Righteousnesse are angrie with him that leaueth his goodnesse to become worse if thy spouse had committed fornication thou mightest haue diuorsed her but he which leaueth his righteousnes to liue in wickednes forsakes his spouse to commit fornication and is diuorsed from Christ himselfe If thou wert like the Vine or the Oliue or the Figge tree they would not leaue their grapes or their fatnesse or their sweetnesse to get a kingdome but the Bramble did If thou be like the Bramble what wilt thou doe when the fire comes As this is a memorandum to all so especially let him that ruleth and him that teacheth take heede lest he fal for if the Pillers shrinke the Temple shakes as when a great Tree is hewen downe which is a shadowe to the beasts and a nest to the birdes many leaues and bowes and twiggs fall with it so many stande and fall with them whose lampes giue light to others Euen as Ieroboams sinne made Israel to sinne therefore Paul hath giuen you a watchword which euery one should write vpon his table vpon his bed vpon his nayles lest he forget in one houre for he which standes now may fall before night Sinne is not long in comming nor quickly gone vnles God stop vs as he mette Balaam in his way stay vs as he staied the womans sonne when he was a bearing to his graue we runne ouer Reason and tread vpon Conscience and fling by Counsel and goe by the Word and poast to Death as though we ran for a kingdome like a Larke that falles to the ground sooner then she mounted vp at first she retires as it were by steps but when she commeth neerer the ground she falles downe with a iumpe so wee decline at first and wauer lower and lower till we be almost at the worst and then we runne headlong as though wee were sent poast to hell from hot to luke-warme from luke-warme to key cold from key cold to starke dead so the languishing soule bleedes to death and seeth not his life goe till he be at the very last gaspe Woe bee vnto him that is guilty of this murther if the bloud of Abel cried for vengeance against his brother Caine which slew his bodie shall not GOD bee reuenged for the death of the Soule where is thy brother saith God Nay where is thy soule hast thou slaine it which was my spouse my temple mine owne Image If the seruāt which hid his Talent was cast into darknesse what shall be done vnto thee which hast lost thy Talent For he which falles from his righteousnesse dooth not hide his Talent but more he doth lose it Thus if you neuer knewe what good to make of euill this you may learne in the sinners Schoole let them which thinke they stand take heed lest they fall and let them which are downe care to rise and the Lord so direct our steppes that wee may rise againe FINIS THREE PRAYERS ONE FOR THE MORNING ANother for the Euening the third for a sicke man Whereunto is annexed a godly Letter to a sicke friend and a comfortable speech of a Preacher vpon his death bed Anno. 1591. A Morning Prayer O Lord prepare our hearts to praye ETernall God giuer to them which want Comforter to them wich suffer and forgiuer to them which repent we haue nothing to render thee but thine owne If we could giue thee our bodies and soules they should be saued by it but thou wert neuer the richer for them Al is our duetie al of vs cannot performe it therefore thy son died thy spirite descended and thy Angels guide and thy Ministers teach to helpe the weakenes of men All things cal vpon vs to cal vpon thee and we are prostrate before thee before wee know how to worship thee euē since we rose we haue tasted many of thy blessings thou hast begun to serue vs before wee begin to serue thee Why shouldst thou bestow thy health and wealth and rest and libertie vpon vs more then other we can giue no reason for it but that thou art mercifull And if thou shouldst drawe all backe againe we haue nothing to say but that thou art iust Our sinnes are so grieuous and infinite that we are faine to say with Iudas I haue sinned and there stop because we cannot reckon them All things serue thee as they did at first onely men are the sinners in this world Our heart is a roote of corruption our eies are the eyes of vanitie our eares are the eares of follie our mouthes are the mouthes of deceipt our hands are the hands of iniquitie and euery part doth dishonour thee which would be glorified of thee The vnderstanding which was giuen vs to learne vertue is apt now to apprehend nothing but sinne the will which was giuen vs to affect righteousnes is apt now to loue nothing but wickednes The memorie which was giuen vs to remember good things is apt now to keep nothing but euill things There is no difference betweene vs and the wicked we haue doone more against thee this weeke then we haue doone for thee since we were borne and yet we haue not resolued to amende but this is the course of our whole life first we sinne and then we pray thee to forgiue it and then to our sinnes againe as though we came to thee for leaue to offend thee And that which should get pardon at thy hands for all the rest that is our prayer is so full of toyes and fancies for want of faith and reuerence that when we haue praied we had need to praie againe that thou wouldest forgiue our prayers because wee thinke least of thee when wee pray vnto thee what Father but thou could suffer this contempt and bee contemned still Yet when we thinke vpon thy sonne all our feare is turned into ioye because his righteousnesse for vs is more then our wickednesse against our selues Settle our faith in thy beloued and it sufficeth for all our iniquities necessities and infirmities Now Lord we goe foorth to fight against the world the flesh and the diuell and the weakest of our enemies is stronger than wee therefore wee come vnto thee for thy holy spirite to take our part that is to change our mindes and wils and affections which wee haue corrupted to remooue all the hindrances which lets vs to serue thee and to direct all our thaughts speeches and actions to thy glorie as thou hast directed thy glorie vnto our saluation Although we be sinners O Lord yet we are thine and therefore we beseech thee to separate our sins from vs which would separate vs from thee that we may be ready