THE DIAMOND of Devotion, Cut and squared into six several points: Namely, 

1 The Foot-path to Felicity. 1  
2 A Guide to Godliness. 82  
3 The School of Skill. 181  
4 A Swarm of Bees. 209  
5 A Plant of Pleasure. 245  
6 A Grove of Graces. 283   Full Of many fruitful lessons, available to the leading of a godly and reformed life:  
BY ABRAHAM FLEMING.  Psal. 119. verse. 72, 127. 
¶ The Law of thy mouth (O Lord) is dearer to use than thousands of gold and silver.  
¶ I love thy commandments above gold and precious stones.  
¶ Printed by Henry Denham dwelling in Pater Noster row, being the assign of William Seres. 1581.  
Cum Privilegio Regiae Maiestatis.   


come IE true.    

TO THE Right Worshipful, Sir GEORGE Carey, Knight, Knight Martial of her majesties most Honourable household, Son and heir apparent to the right Honourable Lord HENRY, Lord of Hi●●sdon, etc.  
AND To the most virtuous and godly minded Lady, the Lady ELIZABETH his wife, long life, and happy days.  
NOT VNADVIsedlie (Right Worshipful) but upon singular circumspection did the ancient Greeks call Hercules by the name of Musagetes. It is also recorded, as a thing memorable, that Fuluius, Nobilior, at the great spoils of Ambratia, preserved harmless and undamnified the images of the nine Muses, and conveying them into Hercules' Temple, kept them there very carefully.  
Now (right worshipful) upon what consideration those worthy seniors did this, I scarcely understand, unless this might be the reason, because they perceived and saw, that between the affairs of learning, and the exploits of valiantness, there is a certain intercourse of dutifulness, and a necessary kind of service interchangeably required.  
For they (wisely no doubt) foresaw, and precisely noted this as a warranted principle, that the liberal sciences stood no less in need of the favourable patronage of Great men for their supportation and maintenance: than the strategemes and noble acts of Great men, of the liberal sciences, for the reviving of their renown, and the continuing of their remembrance.  
For Books are dedicated unto such as be of Worship and Honour, that under their tutele-ship and protection, as under the covert of Minerva's shield, they might lodge in safety, and be sufficiently defended against the venomous teeth of malicious mouths: and the commendable virtues and valiant acts of worthy Gentlemen, are registered and sealed up in the monuments of the Muses, that by their incessant utterance, and perpetual speech, they might be exempted and set free from the envious shot of consuming time.  
Pliny presented his natural Histories unto Vespasian: Lucan his historical poentrie unto Nero: Oppian his golden Book of fishes unto Antonine: and julius Pollux his volume of the names and terms of things unto Commodus: of whom they were so well accepted, that they do at this instant, and shall for ever hereafter, remain even to the end of the last generation.  
The example of which aged writers, and the usual manner of our modern Polygraphers, both strangers-borne, & home-bread, as heretofore I have been induced, so presently I am persuaded to follow, for two allowable reasons.  
First, because the hypothesis or argument of this Book, is generally appliable to every private person, and will (I hope) requite the travel of the understanding Reader, with reasonable profit and advantage.  
secondly, for that your Worship hath the common name and report to be endued with sundry singular gifts of mind, as utterance of foreign tongues, variety of knowledge in the Arts of greatest difficulty, judgement in affairs of policy: beside the gifts of body and fortune, which if I might deservedly decipher (though I spoke the truth, yet should I incur suspicion of Gnatonisme) time would first fail me, before I could make an end.  
But above all, (which is the foundation of my hope and confidence) for that your Worship is so nobly minded, as with rare courtesy to favour and incline unto such as profess themselves learned: or not professing, are so reputed: or not reputed, appear so to be, by some extrinsical testimony exhibited to the open world.  
But desirous to knit up that briefly, which, were it not for the abusing of your Worship with vanity of words, would be written at large, I beseech you favourably to accept this my travel, being a mixed treatise, partly theological, and partly moral, and to vouchsafe it your worship's protection.  
Which I crave so much the more instantly, because the patronage of such, so worshipful, so learned, so devout, and studious, will be means to prefer this book, and to bring it the more in use and exercise, being (to speak allegorically) a Ship of safeguard, wherein every Christian, high and low, rich and poor, young and old, may sail through all seas and straits of this troublesome and wicked world, without running upon the rock of repentance, and come at last by a direct current, to the port of endless peace and happiness, even the kingdom of Heaven, whereof the Lord God make you, and all your Worship's affinity and consanguinity partakers, for the merits of his Son jesus Christ,  
Amen.  
At your Worship's commandment always most dutiful Abraham Fleming.   

THE FOOTEPATH to felicity, Which every Christian must walk in, before he can come to the land of Canaan.  
BY ABRAHAM FLEMING.  Psal. 25. 11, 12. 
11 What man is he that feareth the Lord? him shall he teach in the way that he shall choose.  
12 His soul shall dwell at ease, and his seed shall inherit the 〈◊〉.  Apoc. 22, 14. 
14 Blessed are they that do Gods commandments, that their right may be in the tree of life, and may enter in through the gates into the City.  
AT LONDON, Printed by Henry Denham, etc. 1581.   

A Preface to the true Christian Reader.  
THere is some reason, why this first Treatise beareth the name and title of the Footepath to felicity: although some, more captious than cunning, pretending notwithstanding a singular secret knowledge and judgement, condemn many Books by their outward face, being nothing seen in the bowels of the same, and utterly ignorant to what issue the conveyance of the matter is like to grow. But to leave them in their own folly, albeit they would be counted wise, and to touch the name of this present discourse, called The Footepath to felicity, I think it not unnecessary.  
The present treatise, whereof this, for fault of a better, may be the Preface, is named The Footepath to felicity, and not without special reason. For, to grow in favour with Princes, Potentates, and Governors of provinces, we see there is a way, after the which diligent inquisition and search must be made, and being found, it must be walked in with sincerity and uprightness of mind. Some by this gift, some by that ornament, either of mind or body, become gracious and acceptable in the eyes of their Lords and masters: in which way whiles they keep their feet with integrity and simpleness, they are so much the more favoured, by how much their good gifts are well and rightly used: and in this grace and liking of their betters they are sure to continue, so long as they make virtue the foundation of their service.  
To draw to our purpose, God is omnipotent, all Princes are impotent: he immortal, they mortal: he above, they below: he Creator, they creatures: finally, he a clear fountain of all goodness, they filthy puddles of wickedness: is it our wish, is it our will, is it our intent, affection, and desire to please him, and to direct our lives after his good pleasure? then must we know, then must we learn, then must we enure ourselves to tread in the Footepath of Faith, which conducteth such as walk in it to perpetual felicity, and therefore deservedly hath this denomination or name, to be called The Footepath to felicity. Now touching Faith, it is such a general inclusive, as that it admitteth the exception of no virtue, either moral or intellectual, wherewith whosoever are endued, they have furniture enough to enable them to serve both God and man. By this our forefathers grew famous, this they possessed in full measure and weight, and therewith a supply of all other good gifts: for Faith hath her train, she hath her retinue, she cometh not without a company of confederates.  
To pass this over, because it is a point, wherein none (as I think) is to seek: it is to be understood, that this footpath to felicity consisteth in sundry particularities, which though they be many, yet may they be reduced unto two principal heads, the first concerning God, the second touching man. But cutting off all divisions & subdivisions, for the avoiding of tediousness, abruptly concluding this Preface, I submit the title and the matter of the treatise ensuing, to the censure of the wise and discreet Reader, unto whose judgement, after due observation of the whole invention and conveyance, as unto a sufficient referendary, I appeal: and now to the purpose.   
THE FOOTEPATH TO felicity.  

The first Chapter.  
1 Who they be that walk in the footpath which leadeth to felicity. 2 The sentence of the Prophet David to the same purpose. 3 Of the ways wherein men continually and commonly do walk. 4 Examples of God's judgements upon such as walked in the ways of wickedness. 5 The reward of the wicked, and who they be that have their portion in hell fire. 6 What they are by name, and common course of life.  
1 THIS question was demanded of our saviour Christ: namely, what a man might do to win eternal light? The answer was directly made, By keeping the commandments. The Ruler (for so Luke noteth him by that title of dignity, but Matthew and Mark speak indefinitely, making mention of one, but not describing him by any name of pre-eminence) the Ruler I say, redemanding and alleging for his own justification, the observation of the commandments from his youth, and requiring to know what he did lack, as though he had fulfilled all things in such ample manner, that he needed no further supply: Christ, to lay open before him his inward disease, which the Ruler felt not before, enjoined him, if he would be perfect, and finally obtain everlasting life, to go and sell his lands, his fermes, his impropriations (if he had any) his purchases, his great offices, his corn, his cattle, his apparel of rich and costly silk, his plate of silver and gold: finally, his dwelling house, with the implements of the same, and to distribute the revenues of all these his possessions to the poor. Which doctrine of Christ, the queasy stomach of this wealthy Gentleman could in no case digest, albeit our saviour, immediately upon his injunction, annexed a promise, that for recompense of his transitory substance, he should have treasure in heaven. Whereby then we see, that the bare opinion of innocency, and the extrinsical and ceremonious righteousness, which was the foundation of this Ruler's justification, is so far from deserving the name of truth and holiness, that it is judged mere hypocrisy & dissimulation. Whereupon I infer this, that whosoever leadeth his life within the limits of this resolution given by our Saviour Christ, that is to say, hath not only the knowledge, but also the practice, use, and experience of his counsel and advise, the self-same person treadeth the foot-path to felicity, and is passing over into the Paradise of perpetual and perfect pleasure.  
2 When the Prophet David, after sundry holy sayings, savouring of spiritual understanding and knowledge, thought in his heart, that albeit he said never so much, yet he could not speak enough: to express the fervent zeal of his heart towards God the author of all true felicity, he asketh this question: Whereby shall a young man redress his way? and answering the demand, thus he saith: In taking heed thereto, according to thy word.  
3 Which speech of the Prophet hath this meaning, that the way wherein men take pleasure and delight, is the way of wantonness, sensuality, and lasciviousness: the way of all uncleanness, vanity, and wickedness: the way wherein flesh and blood triumpheth, and reposeth perfect happiness: the way which God hateth and abhorreth, being as contrary to the prescript rule of his commandments, as light and darkness, Christ and Antichrist, Heaven and Hell, God and the Devil: the way which leadeth to the dungeon of destruction: the way of God's heavy wrath and vengeance: the way wherein sinners walk at will, and pitch their pavilions of pleasure.  
4 In this wicked way the old world went forward so long, till they were overwhelmed with the irrecoverable plague of the flood: this way brought upon Sodom, Gomorrha, and Pentapolis, fire and brimstone from heaven: in this way Pharaoh of Egypt and his people took so long delight, that at last they were all overthrown and cast away: by haunting this way, the Israelites provoked God to be their adversary: yea, this way brought Babylon to desolation, Jerusalem to ruin, Samaria to decay, Absalon to shame, Saul to reproach, Achan to his end, judas to desperation, and all wicked livers, that wallow in the filthy puddle of their sins, without remorse of conscience, or care of repentance, to utter damnation.  
5 This is the way that leadeth, as it were by a right and direct line, to that bottomless pit, where Satan and his Angels dwell in dark dens of discomfort, whither must repair all such as God hath cast off from the hope of everlasting joy, and blotted their names out of the book of life. Thither shall be thrust all such as are divided and cut off from the communion and fellowship of Saints, such as have not oil prepared in their lamps, such as have not on the wedding garment, such as are not sealed in the forehead, such as are not of the true sheepfold, such as march not under Christ's banner to fight in his field, such as have not in them the spirit of sanctification, such as have their consciences seared with an hot iron, such as are appointed to be crushed in pieces in the winepress of God's wrath, such as have made themselves strangers from the kingdom of heaven.  
6 To be short, and to speak summarily, in this pit is the portion of all such, as have cast the commandments of God contemptuously behind them, covetous persons, robbers, adulterers, swearers, rebels, blasphemers, bloodsuckers, extortioners, usurers, idle livers, wantoness, enemies to God's truth, Antichristians, liars, false disciples, teachers of devilish doctrines, profaners of holy things, superstitious persons, sowers of sects and schisms in the Church, Atheists, Nullifidians, Apostates, maintainers of erroneous opinions, Papists: and to conclude, all that live after the flesh, blundering like Bitelles in blindness, hating the light like Bats and Owls, whose lot is to drink the dregs of God's wrath and vengeance, out of a full cup, to their comfortless condemnation.   

The second Chapter.  
1 Of the way of the righteous. 2 Nothing can hurt them whom the Lord defendeth. 3 Of the power of God and his grace: also who are fortunate, and who miserable. 4 The same opened and proved by one special example instead of many. 5 What we must do if we will walk in the way of the Lord. 6 Of the way of righteousness, and who walk in the same. 7 Wholesome counsels and admonitions.  
THen, since it is apparent by this recital of offenders, who they be that walk in the wide way that leadeth to destruction: it is soon to be gathered, who they be that abhor and avoid, who they be that detest and defy it, worse than a Scorpion which stingeth unto death.  
1 The ways of the righteous are in the hands of God, and he disposeth the footsteps of the just: he is at the elbow of the faithful to stay them from falling, and by his spirit he maketh their tread steadfast. How then is it possible for the godly man to miscarry, having the Lord God his gracious governor?  
2 What afflictions can alter his happiness, that hath the King of glory to be his helper? What weapon can wound his soul, that is armed at all points with the spirit of fortitude and strength? What temptations can overcome him, whose right hand holdeth fast the sword of God's word, which cutteth in sunder whatsoever it smiteth, and pierceth between the marrow and the bones?  
3 With whom God's power is present, nothing can turn to his annoyance. Before whom the grace of God breaketh the ice, his passage cannot be perilous: and therefore that man is most happy and fortunate, whom God vouchethsafe to govern: as he contrariwise is most miserable and accursed, whom the spirit of the Almighty hath forsaken.  
4 Examples hereof are in the holy Scriptures, most plentifully to be gathered. For let us but look unto the two first sons of Adam, Cain and Abel, who being brethren, and both coming of the loins of the same parents, were notwithstanding contrary in all respects: the one a murderer, the other a Martyr: the one bloodthirsty and violent, the other merciful and innocent: the first a persecuter, the second a sufferer: the elder refused, the younger received: Cain accursed, able blessed. Here we see the effects of God's grace, and his judgements in one example for many.  
5 But to return unto the footpath of felicity, which is nothing else, but the way wherein the Lord hath commanded us to walk: it is necessary that we hear the counsel of the holy scripture: namely, that if we will be perfect, we must walk before the Lord, as Noah did, who for so doing, was called the just and upright man of his time. salomon's advice ought not only to be received, but also followed, who teacheth us a near and ready way to the footpath of felicity, exhorting us in all our ways to think upon God, and he will direct our steps.  
6 There is a beginning of this good way, which the wicked have not the grace to attain unto: but it pleaseth the Lord to reveal it to the just. This beginning is expressly noted by the holy Ghost to be righteousness, which is the greatest riches that any Christian heart can wish. This way of righteousness is the Lords way, it is the holy way, wherein the jews in Esaies' time, and in them we and our posterities after us, are commanded to walk, without shrinking aside either to the right hand, or to the left.  
7 In this way, being the way of perfection, it is not possible for us, unless we put off our imperfections, to walk: for it is a sanctified and holy way, and therefore nothing that is common or unclean can tread in the same. Let the counsel of Toby teach us what to do in this case: namely, to beseech the Lord that he would guide our paths, and direct us in our ways. Let us hearken to the counsel of David, and pray as he prayed: Stay my steps in thy paths, O Lord, that my feet do not slide. For the saying of Solomon is most agreeable unto truth, That the heart of man purposeth his way, but the Lord doth direct his steps. Let us therefore go up to the Lords hill, and to the house of the God of jacob, and he shall teach us his ways, that we may tread in his paths.   

The third Chapter.  
1 The manner how we ought to examine ourselves, whether we walk in the way of the Lord, or no: and first, of our Christian belief. 2 Of the keeping of the commandments, and how we have discharged our duties therein. 3 Of the violating of the sabbath day, and how it is profaned. 4 The sundry ways whereby concupiscence is kindled. 5 A testimony and token of ae clear and unguilty conscience.  
HOW shall a man persuade himself that he walketh in the way of the Lord, and is guided and conducted by his grace? Let him enter into his own conscience, and call to examination his continual trade of life & conversation, thus communing with his own heart.  
1 Hast thou performed the solemn vow which thou madest with God in thy baptism? Hast thou renounced and detested the devil and all his works? Hast thou believed in God the father, in God the son, and in God the holy Ghost? Hast thou been a maintainer of the ancient and apostolical faith, which acknowledgeth the incarnation of jesus Christ, his passion, his descension, his resurrection, his ascension, and his glorification?  
2 Hast thou been an unfeigned worshipper of God, and not mingled his divine and sincere service with men's imaginations, vain ceremonies, irreligious rites, superstitious traditions, and heretical constitutions? Hast thou not been derogatory in thought, word, nor deed to the honour of God, whereby he hath been deprived of some part of his glory? Hast thou not been a worshipper of images, a favourer of idolatry, a popish canonist, an anoiled sacramentary, a Franciscane, a Dominicane, a Trinitarie, a popish Sectary, a jesuite, a seed of antichrist's seminary, a bringer in of novelties into the Church, to the sowing of sects, schisms, and heresies? Hast thou not been a swearer, a forswearer, a blasphemer, a liar, a dissembler, an hypocrite, and falsehearted, whereby thou hast taken the name of God in vain, and abused the calling of a Christian? Hast thou not been obstinate of life, rebellious, and disobedient, casting behind thee the commandments of thy parents?  
3 Hast thou not been a breaker of the holy Sabbath, which God himself sanctified for the imitation of all men, that with circumcised hearts they should celebrate and solemnize the same? Hast thou not applied that day, severed to holy exercises, to vain pastimes for thine own pleasure and recreation? yea, hast thou not spent it in beastly behaviour, as in Epicurism, belly cheer, sensuality, Gentilism, and otherwise than the precise vocation of a well reform Christian requireth? Hast thou not been maliciously minded, envious, merciless, uncharitable, covetous, an extortioner, a briber, a ●surer, a violent oppresser, a defrauder of the poor, a greedy gatherer, all which, with thousands the like enormities, tend to the violating of the law of God?  
4 Hast thou not been wanton, lewd, lecherous, bawdy in speech and communication, a defiler of thy vessel, an adulterous person, led into sundry lusts and concupiscences, a tempter of maidens and wives to naughtiness, an allurer of young damsels to the violating of their virginity, a singer of light songs and sonnets, a teller of tales and stories of love, and what love is, a nice danser, and such like? all which tend to the perverting of honesty, and are as it were bellows to blow and kindle the fire of fleshly lust and concupiscence? Hast thou not been a privy pilferer, an open ●rea●er, a robber, a thief, an usurper of that which is not thine own, a challenger of another man's right, a false dealer, a seeker after filthy lucre, and a shameless slanderer, which is a kind of stealth most detestable? Hast thou not coveted this and that, as thou hast been carried away with the violence of thy desires, knowing, that although it might make for thy profit, yet it could not but turn to the damage of thy brother?  
5 Hast thou offended in these cases, or art thou clear? If thou have so walked, that thy conscience can plead faultless & unguilty, betwixt thee and thine innocency, then mayst thou boldly believe, that the grace of God is thy guide and governor: then mayst thou be assured, that thou art in the very footpath to felicity, & passing into the land of promise, Jerusalem the Lord's city, not built with hands, as subject to ruin and corruption, but eternal and everlasting.   

The fourth Chapter.  
1 None is void of sin, no not one: all have transgressed, and gone astray. 2 The mercy of God the cause of man's restitution after his fall. 3 To what end Christ suffered torments in this world. 4 None is able to fulfil the commandments of God: and, that God hath a regard to our infirmities. 5 What he must do that would live eternally.  
BUT alas! what is he that hath not offended? Is there any man that is able to stand in trial of his innocency?  
1 Our parent's sin stained us, and their transgression was delivered to us by line all descent: how then can we, coming of unrighteous parents, be inculpable and blameless children? Truth it is, A corrupt tree bringeth forth corrupt fruit: and pitch defileth them that touch it.  
2 Nevertheless, the mercy of God was such, after the fall of Adam and Eve in Paradise, that in the blood of his son, shed upon the cross, in the open face of the world, he wrought his restitution, and placed him in the hope of salvation, from whence before he fell.  
3 This did he, to the end that by his death, the force of sin being broken, and the power of Satan crushed, we might no longer wallow in the mire of filthiness, like swine: but rear up ourselves to heaven, there to have our hearts fixed, where he sitteth, in whom the fullness of our felicity is reposed.  
4 And though the law of the Lord be so upright and just: and our nature so corrupt and defiled, that we have no ability nor power of ourselves, to fulfil the commandments: (for we have not so much as the least sparkle of sufficiency in this consideration, such is our proneness to do amiss:) yet the Lord God is so loving unto us, that he holdeth himself contented with our weak working of his will, for his sons sake, in whom our want is supplied.  
5 Who so therefore is desirous to taste of the fruit of the tree of life, and to drink of the pleasant running rivers of rest: who so (I say) longeth after true happiness, and feign would see good days, let him endeavour to the uttermost of his might, to tame and bridle his wandering desires, which if they be not brought under, and constrained to groan under the yoke of subjection, he shall have his mind so bend upon transitory vanities, and his will so wedded to this wicked world, that the light of his understanding being put out, he shall never find the footpath of faith leading the high way to heaven. In this respect therefore let us learn what is to be done?   

The fift Chapter.  
1 The looking glass of God's word, and the effects of the same. 2 The dignity of man in comparison of all other creatures. 3 His state in the first Adam, and his state in the second. 4 The assaults of Satan, notwithstanding our redemption, and what we must do in temptation. 5 Our duties towards God for his gracious gifts and benefits in prosperity.  
1 THOU that wouldst tread the footpath to felicity, must take into thy hands the looking glass of God's word, where thou shalt see in thyself all the stains and blemishes of sin, and shalt likewise find in a readiness, sweet water to wash them away, and to cleanse thee from all such filthiness and pollution.  
2 There thou shalt see the dignity of man, in comparison of all other creatures: he only being endued with reason, and all other living things beside lead by lust. Consider of this excellent blessing, be thankful for it, and give God the glory: This is the footpath to felicity.  
3 Again, let this be thy daily meditation, that through the fall of the first Adam, thou becamest a castawaie: but by the death of the second Adam, thine atonement in his bloodshed being accomplished, thou wast received again into favour. Consider of this excellent blessing, be thankful for it, and give God the glory: This is the footpath to felicity.  
4 And though thy redemption be wrought by and through the innocent passion of Christ, yet Satan thy cankered enemy is assaulting thee afresh, with new trains and snares seeking to undermine thee: pray God to fortify thy faith, cast out thine anchor on the firm land of constancy, cry for help at his hand, whose help is in a readiness, repose all thy hope in him that hath care of thy safety, and is of power to confound thy ghostly enemy. Consider of this excellent blessing, be thankful for it, and give God the glory: This is the footpath to felicity.  
5 If thou be crowned with the graces and gifts of God, either corporal or mental, as with wealth, wisdom, strength, comeliness, possessions, children, knowledge, understanding, faith, honesty, credit, estimation, and such like: Consider of this excellent blessing, be thankful for it, and give God the glory: This is the footpath to felicity.  
If thou have a house to hide thy head in, lodging fit for thy natural nights rest and quietness, clothing to cover thy shame and nakedness, sustenance to preserve thee alive, substance to maintain thy house and family: Consider of this excellent blessing, be thankful for it, and give God the glory: This is the footpath to felicity.   

The sixth Chapter.  
1 What we ought to do when God punisheth us with adversity. 2 Affliction in body and conscience, with an exhortation to patience. 3 Of what behaviour we should be, in the alteration of our state. 4 Considerations for him that is disfranchised, either for some offence committed, or otherwise.  
1 Moreover, if thou be punished of the Lord for thy sin, either in thy wife, children, or any other thing that thou possessest, despair not therefore, neither let diffidence or mistrust ransack thy soul, and drown thee in disquietness: Consider of this fatherly chastisement, be thankful for it, and give God the glory: This is the footpath to felicity.  
2 If thou be afflicted in thine own body, and pricked in conscience at the horror of thy sin, call to God for comfort, beseech him to mitigate and assuage thine anguish, and to set thee at liberty: Let this be thy meditation daily, in patience pitch thy pavilion, be thankful for it, and give God the glory: This is the footpath to felicity.  
3 If thou wast once rich, and now art poor: once in plenty, now in penury: once a master, now a servant: once a commander, now an obeier: once favoured, now forsaken: once clothed, now naked: once a harbourer, now harbourless: once a man, now a wretch: Consider thy condition: God can raise thee up, as he hath thrown thee down, murmur not at his chastisements: for he punisheth his children in compassion like a Father, and not with rigour like a Tyrant: in any case be thankful, and give him the glory: This is the footpath to felicity.  
4 If thou having been sometimes a Citizen, art now an alien, be not therewithal discontented, he can work thy restitution, by whose sufferance thou art fallen into that condition. Consider whereof this alteration sprang, either from some offence which purchased unto thee this punishment: or from a good cause, as the quarrel of Christ, and his holy gospel, the profession whereof hath brought thee into such extremity. O be joyful and glad in this respect: thy banishment is liberty, thy heaviness is comfort, thy bitterness is sweetness, thy shame is fame, thy damage is advantage, thy loss is lucre, thy death is life. Consider this throughlie, & faint not under the cross, but pray unto the Lord to arm thee with constancy and patience, showing thyself thankful, & giving unto God the glory: This is the footpath to felicity.   

The seventh Chapter.  
1 The duty of all such as bear office in a Commonwealth, principally towards God, and consequently towards man. 2 Admonitions for fathers of families, and householders, concerning domestical government. 3 Lessons for all estates and degrees. 4 Exhortations unto the rich and the poor. 5 The perverse state of the world. 6 Of the way of death, and of such as walked therein. 7 Of the way of life, and what is to be done of such as would walk in the same.  
1 FUrthermore, if thou bearest office in the Commonwealth, and hast authority to command by virtue of thy place, pray to God to direct thy spirit, by his spirit of equity and judgement, that thy vocation may be so followed and discharged, as that by thy sincerity and uprightness, thou mayst become a mirror to all magistrates and officers. Pray instantly that this may so come to pass: it is his special blessing, be thankful for it, and give God the glory: This is the footpath to felicity.  
2 If thou be a housekeeper, and hast hanging on thy hands, wife, children, servants, and a family: first see that God be sincerely served, and then thou thyself honoured. In the morning power forth thy prayers unto God unfeignedly, beseeching him to guide thee & thy whole household in his faith, fear, and love, truly and uprightly to follow their functions and callings at their handiwork, or other exercise whatsoever it be: put them in mind of God's goodness, and instill into their ears wholesome precepts of Christian knowledge. At noon tide, preparing to dinner, lay before them in plain speech, according to their slender capacities, the tender care and fatherly love of God, in providing for them such food as is requisite toward the supportation and maintenance of life: whereupon, put them in mind to have always in their hearts a reguter of God's care over his dear children, whose bowels of compassion are so far extended, that he will not see his people perish, through penury and want of necessary provision. The like exercise also use at supper, and at every ordinary and extraordinary refection, that as the external & elementary sustance, which entereth in at the mouth, and goeth down the stomach, where, after it is digested, it is dispersed by just measure and proportion, to the nourishment of all their bodily members: so their minds may be fed fat with the food of the soul, that is, with spiritual exercises, holy meditations, godly thoughts, Christian conversation, obedience, & whatsoever else is acceptable in the sight of God. When the night approacheth, by reason of the declining and shrinking of the Sun to the western angle of the world, call together, like a good shepherd, thy whole family or flock, and thou among them, as a perfect pattern of piety, kneeling down with humility, thank God for the use of the day past, for the lucky success of your labours, for his loving kindness, in preserving you from peril: and beseech him with integrity and holiness of heart, to make this night comfortable unto you, to overshadow you with the shield of safety, when you are asleep, that you may by no means be endangered: but as you lie down, so you may rise up, the beloved of the Lord, and the adopted children of your heavenly Father. Consider these circumstances, and account them all God's blessings, ascribe nothing to thyself, which art a lump of sin, but attribute all unto God's providence, which hath wrought all in all, be thankful for it, and give the glory to his eternal name. This is the footpath of faith, which leadeth the high way to heaven.  
3 To speak of all states and degrees of people, generally and inclusively: If thou be King or Queen, noble or unnoble, foreign or free, master or servant, rich or poor, acknowledge thyself but dust and ashes, be not proud in thine own conceit, glory in nothing, vaunt of nothing, brag of nothing: remembering the saying of Paul, what hast thou that thou hast not received? and that of job, The Lord giveth, and the Lord taketh away: and that of David, The earth is the Lords, and all that therein is. Praise him therefore, advance him, magnify him, unto whom all glory doth of right belong: This is the footpath to felicity.  
4 Let not the King triumph in his strength, lest the omnipotency of the most mighty confound him with Pharaoh, with Nabuchodonozor, with Achab, with Saul. Let not the Queen trust to her glittering pomp, lest it happen to her as unto jesabel. Let not the Noble man 〈◊〉 too boldly upon the sand of his honour, lest he come tumbling down with Haman, and Achitophel. Let not the unnoble repine at his baseness, for the Lord is able to crown him with nobleness. Let not the foreigner grudge at the want of his freedom: for if he fear the Lord, he shall lack no good thing. So I say to him that is free, boast not in it, for God is able to turn thy liberty into bondage: remember the jews. So I say to him that is a master, that he behave himself humbly, casting an eye up to heaven, where he sitteth that seeth all secrets. So I say to the servant, that he be trusty and honest, faithful and obedient: forget not joseph. So I say to the godly rich, that they be merciful, distribute to the needy, make amends where they have done wrong, restore their evil gotten goods, and be liberal like Zacheus: and to the wicked rich, that they howl and weep, mourn, and wring their hands, for that the day of their torment approacheth, and hour of their horrible vexation draweth nearer and nearer, in the lake that burneth with fire and brimstone, with hard hearted Dives. So I say to the poor, that they be not idle, neglecting the good and ordinary means, provided of God to live by: namely, labour, if they be able to endure it, thereby to sustain themselves and their family: if unable, and yet distressed, uncomforted, unestéemed, forsaken, miserable, compelled to beg, and commonly denied, rebuked, rated and threatened: that they hold themselves contented with this their cross of affliction, whereby they are in possibility to have entrance to life everlasting: remember Lazarus, This is the footpath to felicity.  
5 If all states and degrees of men, would thus advise themselves, the footpath to felicity should be more frequented, the pathwaie to paradise more trodden, and the straight gate to heaven more violently thrust at. But alas! what is he that thinketh upon this? Every man deemeth his own way best, as for the way of heaven, it is not regarded. The fathers have eaten sour grapes, and the children's teeth are set on edge: the successors have vowed to tread in the steps of their progenitors, the youngers to keep the footpath of their elders, the people to apply themselves to the example of the Prince, and all degrees to swear allegiance to the devil, the prince of this world: the word of the Lord continually sounded by the mouth of his Ambassadors notwithstanding. Alas for pity!  
6 There is a way, saith Solomon, which men take to be good, but the end thereof is death. In this way walked Adam and Cain, the father and the Son: mother Eve, and Lot's wife: yea David, by your leave, though he was a man according to Gods own heart and liking, before his conversion and penance at the sermon of Nathan. In this way walked proud Nemrod, Senacherib, jeroboam, and Manasses, in whose heart, if the grace of God had not kindled the fire of repentance, he had received his portion with the wicked.  
7 The safe and sure way, the plain and perfect way that leadeth to life everlasting, Christ himself pointeth out, as it were with his finger, saying, I am the way, the truth, and the life. If therefore we will go to the father, and wish to enter into the sheepfold of Saints, we must forsake the synagogue of Satan, we must take our leave of the pleasures of this world: yea, if there be any one thing dearer unto us than another, be it life itself, than which nothing is more precious, we must set it nought, to find Christ the true way, by whom we come to the Father, and the door which letteth us in to the sheepfold of the Saints: This is the footpath to sclicitie.   

The eight Chapter.  
1 Of the way of flesh, the remembrance and forgetfulness thereof. 2 The state of man in this life like a player upon a stage. 3 The compass of the world compared to a Theatre. 4 The long life of Adam, who notwithstanding died, and other patriarchs. 5. Of Abraham, Moses, and Enoch. 6 None exempted from paying tribute unto Caesar. 7 Of Samson, and Solomon, walking the way of all flesh. 8 One way of all flesh, though the means be divers.  
1 THus far we have waded, in showing the ways of the world, wherein the wicked are not only desirous, but also delighted to walk. It shall not be amiss, to touch the way of all flesh, which if some did consider, they would not run so desperately into voluntary destruction: for the due and daily remembrance of this way, maketh men to retire and draw back from serving Satan in the wide and large field of sin: as the forgetfulness thereof blindeth the eyes of their minds, and maketh them grow past grace, out of hope to be reclaimed, reprobates, forsaken, and castaways. To this purpose it was wisely spoken, and as the counsel is good and necessary, so it is to be embraced and followed: namely, to remember our end, if we will not sin eternally: This is the footpath to felicity.  
2 We are not placed in this world as continuers: for the scripture saith, that we have no abiding city here: but as travelers and sojourners, whose custom it is to take up a new Inn, and to change their lodging, sometimes here, sometimes there, during the time of their travel. Here we walk like players upon a stage, one representing the person of a King, another of a Lord, the third of a ploughman, the fourth of an artificer, and so forth, as the course and order of the interlude requireth, every act whereof being played, there is no more to do, but open the gates, and dismiss the assembly.  
3 Even so it fareth with us: for what other thing is the compass of this world, beautified with variety of creatures reasonable and unreasonable, but an ample and large Theatre, whereon all things are appointed to play their pageants, which when they have done, they die, and their glory ceaseth. We may see this proved in men, the most excellent creatures of all other, and therefore it must needs be confessed in the rest of the base and inferior kind.  
4 Adam was the first that entered upon this stage: a long time it was before he had rehearsed and played all his part, even the term of nine hundred and thirty years, nevertheless, when death came, and gave him his last Q, he had not a word to answer, but was conveyed away, and went from whence he came, even to the earth, out of whose bowels he sprang. The like law of necessity took hold of mother Eve, of Cain, Abel, sheath, and the issue of him and his, to the days of Noah, who notwithstanding his preservation in the Ark from the general flood, went the way of his predecessors, having lived the space of nine hundred and fifty years.  
5 Abraham, the father of the faithful, so named by the holy Ghost, and after him all the patriarchs: yea Moses that good man, at whose intercession God spared the wicked jews many a time, and withdrew the whip of his vengeance, wherewith he was purposed to smite them: even he, and the rest (Enoch only excepted, who after his assumption was no more seen among men) had but their time, beyond which they might not by any dispensation pass, so that we see even in them, notwithstanding their excellency, the way of all flesh, which is natural death, manifestly expressed.  
6 It were more laborious and cumbersome, than necessary and requisite, to add any more examples in so plain & undoubted an argument. Considering then, that these men, being longer livers than the rest, paid tribute unto Cesar: it is very unlikely that any, inferior unto them in all respects, should be exempted from the discharge of so due a debt.  
7 This way of all flesh walked Samson, notwithstanding his wonderful strength divers ways declared: Solomon for all his wisdom, the brute whereof, together with his magnificence and royalty, caused him to be renowned far and near: so that neither the one, were his fortitude and might incomparable: yea, so rare and strange, as that the Lion, of all beasts the valiantest, was in his handling as weak as a Lamb: nor the other, were his knowledge so profound and heavenly, as that the signification of no secret was too high for his wit, could add one day, one hour, no not so much as one minute to the length of their life, no more than it is in man's power to put one cubit to his stature, or to make one hear white or black.  
8 The conclusion therefore is evident, that there is one way of all flesh, and that is death, chance it either on land by sickness, on sea by drowning, in battle by the sword: chance it either by fire or famine, by pestilence, or other malady: chance it either sleeping, or waking, eating or drinking, riding or running, laughing or weeping: the common and ordinary end is death, and all is but death, be the means never so divers. This considered, and advisedly thought upon, there were no better bridle to rain in the coltish nature of man, and to restrain him from the filthy custom of sin, whereupon dependeth eternal death and damnation: for this is the footpath to felicity.   

The ninth Chapter.  
1 A dead coarse compared to a looking glass, and the necessary doctrine thereupon depending. 2 Of two differing ways deciphered by the letter Y. 3 The testimony of Christ touching these two ways. 4 Who they be that walk in the wide way of wickedness, and of the preposterous course of the world. 5 That no man hath the power to reform himself. 6 Necessary considerations for true Christians. 7 Of such as having gone astray in the wrong way, retired and drew back into the right: and of one that would not be persuaded to tread in crooked paths. 8 Of such as walked in the wide way of wickedness, and of their woeful case. 9 An exhortation how we ought to walk.  
1 THe way of all flesh remembered, as it is rehearsed, the hearts of men by little and little must needs grow into a misliking of sin. For as to have a looking glass before thy face, and therein to take a view of thy physiognomy, is a present and ready way to make thee see any blemish, wart, speckle, freckle, mole, stain, spot, or wrinkle in thy countenance, and to amend and reform it, if it be not natural, and brought even from the very cradle: so, to consider in a dead coarse, the state of thine own body, when thou shalt be called, if thou be touched with any care of conscience, should not only put into thy mind the remembrance of death, but also the cause of the same, which is sin: for, that men die, and return to earth, from whence they came, the cause is sin only: wherewith, if the nature of man had not been corrupted, his state had been heavenly, divine, angelic, immortal.  
2 This common and usual way of all flesh, is an entrance unto two other ways, beside which ways there is no third to be looked for. These two ways, as they differ in description, as they vary in compass, as they are unlike in proportion: so the walkers in these two ways are contrary in disposition, divers in quality, nothing like inclined. These two ways, many hundred years past, were signified and set forth by a profane Philosopher, in a letter of the cross row, namely Y, wherein we may see, with what wisdom that heathen man weighed the ways of worldlings, cutting his letter in two parts, the one toward the left hand broad, ample, large, and wide, because of the multitudes which it receiveth: the other toward the right, narrow and straight, for that they are but few in number which tread in it, and yet room enough remaining, and more indeed than is like to be occupied: the more to be lamented.  
3 Of these two ways spoke he, in whom the three principal and sovereign callings were crowned, I mean Christ, King, Priest, and Prophet. For he, tendering from time to time the sickly soul of man, and seeing by the mystery of his divinity the manifold miseries wherein he was wrapped, like a fish in a net: besides the danger of damnation, whereinto he was like, had not the grace of God prevented him, deservedly to run, did not only by preaching, but also by working miracles, seek to lay a plaster to his festered sore, but he refused the helping hand of the Physician: the more pity he had so little grace. This Christ, the express image of his father, noted these two ways, no doubt to singular purpose, when he gave us this lesson worthy the learning, saying: Enter in at the narrow way: for wide is the way, and broad is the gate that leadeth to destruction, and many they be that walk in it: but narrow is the way, and straight is the gate that leadeth to life, and few they be that go in at it, because it is the footpath to felicity.  
4 In this wide way walk the wicked, whom no counsel, no admonition, no preaching, no teaching, no denouncing of God's judgements can revoke: whose happiness and felicity seemeth unto them so much the more perfect, as they exceed in heaping sin upon sin, and make no conscience of their inordinate living: nay, who is in better case, who in greater credit, who more supported than he that glorieth in his filthiness, and counteth it no shame to bear about him, even in his forehead, the notes, marks, and prints of his abominations? How far these swine are from the footpath, to felicity, any man may judge.  
5 It is not to be spoken, for the truth trieth itself, that these men sit in the shadow of death: and though they seem to have their heaven in this life, yet doubtless both their feet are in hell mouth, and their bodies and souls, are like to follow one day, except the wonderful grace of God, and his unspeakable mercy, work in them a strange and unthought upon alteration. For, no man of himself can straighten his crookedness, plain his roughness, soften his hardness, sweeten his sourness, tame his wildness, reform his wickedness, cleanse his filthiness, supply his unperfectness: this is the work of God's spirit, the aid and assistance whereof, we must seek by prayer and invocation, before we can tread the footpath to felicity.  
6 Now, seeing that we are subject unto falling, and not able to stand, unless the Lord stay us: moreover, for that the way of the King and the beggar, in respect of this life, is all one: Again, seeing we have a day of resurrection, when we all shall receive as we have deserved, pain in hell, or joy in heaven: were it not madness, nay, were it not desperatenes in us, the cogitation of these things, with a number more neglected, to run on still with full rain in wickedness, to become slaves to sin, to serve Satan, to fight against God, to annihilate or make of none effect the merits of Christ's passion, to minister occasion to the Angels of mourning, to grieve the holy Ghost, to buffet and wound thine own soul, to throw thyself wilfully into destruction? I think yes: what is thine opinion?  
7 Well far the prodigal child, for he wandering in this wrong way, and being touched in conscience, and taught that he was not right, retired, and came home with a sorrowful song, and lamentable outcry, Father I have sinned. Well fare Marie Magdalene, for she traveling in this bypath of perdition, and inwardly called to a reformation of her filthy life, for she was a grievous sinner, submitted herself, fell on the ground, stooped & kneeled upon her knees, washed the feet of jesus with her tears, and wiped them with the hears of her head. Well far the poor and contemned Publican, for he in the heaviness of his heart lamented that ever he ran at random in this crooked way: he thumped his breast with his fists, and from the very bottom of his heart, cried out for mercy, saying, O Lord, have mercy upon me a sinner. Well far the Ninivites, for they having gone astray like lost sheep, and walking in the way of sinners, which is the way of death, heard the Prophet jonas ringing unto them the alarm bell of repentance, and being revoked from their wickedness, escaped threatened destruction. Well fare joseph, that pattern of integrity and uprightness: for he would not in any wise walk with the wife of Potiphar in the way of wantonness: her alluring looks, her flattering enticements, her proffered violence, her instant and importunate temptations notwithstanding. These, with millians more, may teach and instruct such as tender the salvation of their own souls, that it is better to tread the straight and narrow path of virtue and innocency, which leadeth unto life, though it seem unpleasant and troublesome, than to wander in the wide way of wickedness, which tendeth unto eternal death, though it be most delectable, and fragrant: for this is no footpath to felicity.  
8 But woe worth that cruel cutthroat, whose master having forgiven him a great debt, even the sum of ten thousand talents, arrested his fellowseruant for a debt of an hundred pence, cruelly cast him in prison, and would not release him, till he had discharged the whole sum, which was but five and twenty shillings. This fellow walked in the way of wickedness, and therefore he is condemned unto death eternal. woe unto that graceless and dissembling son, who being commanded of his father to go and work in his Uineyard, answered, that he would, and yet went not, but spent the time otherwise unthriftily: this man walked in the way of disobedience, which is sin, and therefore is in danger of eternal death. woe unto those merciless husbandmen, unto whom the traveling householder having let out his Uineyard, and requiring the increase of the fame by his servants, whom he had sent to that purpose, was not only withstood in his message, but had not only his servants, but also his only son, the heir of all his lands, keeping possession, abused, beaten, and killed. These husbandmen, for their cruelty, and unjust dealing, shall abye at the day of judgement, and as they walked in the way of death, so death, even everlasting death, shall be their portion. woe unto those unthankful and careless worldlings, who being solemnly invited and bidden to that great supper in the Gospel, excused themselves by the necessity of their weighty affairs, and refused to come: for they, in so doing, neglected their own soul's health, & thereby most wilfully ran in danger of eternal death. woe unto him, that being ungarnished with a wedding garment, durst notwithstanding sit down at the banquet, for he in so doing did highly offend the master of the feast, and by his presumption ran in danger of death and damnation. woe unto that young man, whom Christ by his own mouth taught how to become perfect: namely, by selling all that he had, and giving it unto the poor: which doctrine seeming bitter unto him, and too sharp for his digestion, he departed too too heavy and sorrowful, as very loath to pay so dear for heavenly treasure. This rich Gentleman would not pay so high a price for the discipline of Christ, and therefore was so much the further off from life and salvation, by how much he was nearer unto death and condemnation. woe unto that covetous fool, who having his heart set upon his halfpenny, enlarged his barns to receive his plentiful crop, singing sweetly to his soul, Be merry, and take thine ease, thou hast wealth enough for many years: not mistrusting or doubting any thing, that the devils were agreed that same night to fetch his soul away. And thus he, wretched worldling, walked in the way of death and destruction. woe unto the unclean & beastly Gergesens, among whom Christ working many miracles, was so far from any courteous entertainment, that he was desired, for the safety of their swine, to departed from their coasts: thus, preferring their hogs before their souls health, they wilfully walked the way of death and utter desolation, not passing a point for the footpath to felicity.  
9 The Scripture abounding with such examples, teacheth us the danger of walking in darkness, and sitting in the shadow of death. And therefore needing no better schoolmaster unto Christ, let us be content to learn in them the wholesome lessons of life, which if we print in the tables of our heart, & keep graven in memory, as in a marble stone, to imitate and follow them, to be ruled and guided by them, to square and frame the whole course of our life by their rule, we shall not only not walk in the ways of the wicked, to eat with them in hell fire the bread of affliction, and to drink the dregs of torments: but we shall tread in the footpath of the godly, & at last enter into the Common wealth of Israel, the kingdom of heaven: which God grant,  
Amen.   

The tenth Chapter.  
1 Of ways the sundry kinds. 2 Of the way of life opened by authority of Scripture. 3 A lesson how to be perfect and upright. 4 The safety of such as walk in the Lord's way. 5 The benefits flowing from this way. 6 The mischief following the transgression of Adam and Eue. 7 Notable men's names remembered, who walked in God's way, and of the eternity of the word. 8 The excellency of the Lords way set forth by similitudes. 9 Peter's boldness in venturing to tread the Lords way without the staff of faith. 10 Of ten lepers, and the thankful Samaritane. 11 That we of England are like to the Gaderens. 12 Of Marie Magdalene, joanna, and Susanna, and what we may learn of them. 13 What we must do if we mean to walk in the Lord's way, and of the merchant and the husbandman by way of example. 14 Of Nichodemus who sought the way of the Lord by night. 15 Of the preciousness of our souls. 16 The way of the Lord, and the ways of the world are quite contrary. 17 How they differ is proved by things that utterly disagree. 18 All creatures covet places correspondent to their nature: of the Salamander and the Hydra: with an application of this doctrine. 19 The immortality of the soul, and a lesson for all Christians to learn. 20 A prayer or request, that it would please God to guide our feet in his way.  
1 THere is a way for the birds in the air, a way for the beasts in the field, a way for the worms in the earth, a way for the fish in the sea. There is a way for the wind, a way for the rain, a way for the sun, a way for the moon. There is a way from the East, a way from the West, a way from the North, a way from the South. There is a crooked way, a straight way, a rough way, and a plain way. There is a sandy way, a stony way, a soft way, and a hard way. There is a way above, a way beneath, a way before, a way behind, a way on the right hand, and a way on the left. There is an open way, a secret way, a dark way, a bright way. There is a way to hell, a way to heaven, a way to death, and a way to life. Of this last way I mean to open the commodity, and so to make a conclusion.  
2 The way to life everlasting, is the way wherein we all should walk: it is the safe way for the soul, to save it from all annoyances: all other ways, this only excepted, are dangerous to enter: for they are dark lanes, as it were, leading to the dungeon of death. The excellency of this way, is such as that it cannot be described. For it is the way of God, even his own way, established in righteousness and perfection. And therefore the Prophet very notably speaking of this matter, hath this worthy sentence: My thoughts are not your thoughts, neither are my ways your ways, saith the Lord. As if he should say, your thoughts are unclean, corrupt, earthy, vile, unpure, unperfect, sinful, abominable, wicked, variable, momentany, uncertain, wavering: for they are engendered in your hearts, which are nothing else but a sinkehole of sinfulness, a dunghill of naughtiness, a puddle of filthiness, a lake of uncleanness, and what is worst that is your heart. As for your ways, they are no better. Thus by an antithesis, or opposition, the Lord teacheth us what his ways are, even the ways of truth, righteousness, purity, and perfection: wherein who soever walketh, no doubt, he is in the high way to heaven, and treadeth the footpath to felicity.  
3 Abraham being ninety & nine years old, was instructed and taught how to become perfect, the Lord appearing unto him, and giving him his lesson in that behalf: I am God all sufficient, walk before me (that is, keep thee within the compass of my paths, wander not this way, or that way, but walk in one way, even my way) and be thou upright. There was no means, either for Abraham, or any other holy man to use, whereby to attain and come to uprightness, but only the walking in the way of the Lord, as we may see proved & confirmed in this place by Gods own mouth. How preposterously therefore they go to work, which seek sinisterly and indirectly to recover perfection and uprightness: some building upon traditions of men, some upon custom, some upon ceremonies, some upon Paul, some upon Apollo, some upon Cephas, some upon good works, some upon merits, some upon pardons, some upon indulgences, some upon pilgrimages, some upon professions, all which to be but sand (Christ the rock refused) a blind man may discern. For, is this to walk in the way of the Lord? nothing less.  
4 This way of the Lord is the way of beauty & peace, saith Solomon: it is the way of holiness, saith isaiah: it is the way of straightness, éevennesse, plainness and smoothness, say Ose and jeremy: in this way whosoever walketh, the moon shall not hurt him by night, nor the sun annoie him by day: the pestilence shall not touch him, the arrows of the hunter shall not wound him, he shall not stumble, nor hit his foot against a stone, the Lord will overshadow him with the shield of safety, the Lord will be his defence, his buckler, his spear against all his enemies, no lightning from above, no earthquake beneath, no consuming fire on this side, no raging sea on that, no element, no planet, finally, no creature shall do him any harm. This honour will the Lord vouchsafe all such as walk in his way, which is the way of life, the high way to heaven, and the footpath to felicity.  
5 David oppressed with the cruelty of his enemies, and fearing great dangers, calleth unto God for succour. His petition consisting of many parts, whereof some concern himself, othersome his adversaries, this is one thing which he craveth at the hands of his maker, Make thy way plain before my face, saith that good man. Giving us to understand, that by walking in the way of the Lord, we have our felicity fulfilled, as by the contrary, the measure of our confusion and cursedness is made up. Yea, to walk in the way of the Lord, is the rule to make our crooked ways straight, the plainer to make our rugged ways smooth, the lantern to make our dark ways bright and lightsome, according to that saying of the Proverbewriter, The way of the righteous shineth as the light, that shineth more and more unto the perfect day. This is the way of wisdom and knowledge, wherein who so walketh, he shall have room enough, and when he runneth, he shall not stumble or fall.  
6 In this way once were placed our great progenitors Adam and Eve, if they could have been content: but they for sooth, so busy were they, and inquisitive after another way, which the devil put into their heads, forsook the first way, which was the safe-waie, and took a second way, which was the way of death, whereunto they were persuaded by Satan's subtle suggestion, and overcome at length by his malignity and hellish undermining, tasted of the tree of life, whereupon did grow the fruit which they were bidden, not so hardy of their hearts, so much as once to taste. Ah fools, void of wisdom, and destitute of grace! why did you so? fie upon your folly, which hath purchased immortal shame. Were you placed in the way of perfection, in the way of plentifulness, in the way of felicity, in the way of blessedness, in the Lords own way, and yet would be better? but see the judgement of God, the earth by this means became accursed, and all the offspring of man subject unto death.  
7 There have been, that have walked in this way of the Lord, some, though in number not many, whose names, for perpetual memory, are recorded in Scripture. Among these were Enoch, Noah, Abraham, Isaac, jacob, oMses, Aaron, Phinees, joshua, Caleb, Samuel, Nathan, David, Solomon, Elias, Elizeus, ezechiel, Isaias, and divers other, whom by name to rehearse, were labour necessary I confess, but for tediousness. That these men walked not in the way of the Lord, who dare be so bold as to affirm, seeing the singer of the holy Ghost hath registered the same in the everlasting court-rolls of the holy Scripture, the unchangeable word of the eternal God, whereof not so much as one jot or tittle shall pass, when all things else shall be consumed, and utterly come to nought.  
8 Think you that this way of the Lord is any other thing, than the rich treasure hid in the field, which when a man hath found, he departeth for joy, and selleth all that he hath for ready money to purchase that field? Or is not the way of the Lord that rich and precious pearl, which liked a Merchantman so well, that he was content to make an exchange of all that he was worth for the same? Or is not the way of the Lord that pure and fine silver, seven times tried in the fire, and purged from all kind of dross, so that nothing is comparable thereunto? Or is not the way of the Lord that same rich jewel house, wherein are laid up for all such as walk therein, gifts of exceeding great valuation: yea, so excellent, as that they cannot sufficiently be commended? I think yes, and to warrant me herein, I have the express word of God.  
9 We read in the Gospel, that jesus Christ walking upon the sea, was supposed and thought of his disciples to be a spirit: for the resolution whereof, Peter among the rest required to come unto him upon the water, which being granted, he leapt out of the ship, and walked on the waves toward jesus: but a mighty wind arising, Peter was afraid, and began to sink? Why was this? even because he wanted the walking-staff, which every one that would go in the way of the Lord, aught to hold in their hand, and that is faith. For had not Christ stretched out his hand, and supported him, he had perished, had he had a thousand lives.  
10 Christ passing upon a time between Samaria and Galilee, opened the way of his father unto ten lepers. Among these ten, there was one Samaritane, who only and alone, notwithstanding the benefit which they received was general, had this walking staff, whereby he kept his feet right in the way of the Lord. For the other nine, as soon as they were cured, forgot themselves, and returned not to give thanks unto him, by whose help they were healed. Such lepers there are among us not a few, who from the crown of the head, to the sole of the foot, have no sound place, but all intected, loathsome, and filthy, that is, overgrown with sin, in so much, that there is no part of their soul, but it is attainted. If among this great and infinite number, one Samaritane might be found, some sign it were, that the graces of God are not powered upon us in waste, neither his benefits ill bestowed.  
11 But it is so far unlike, that any of us should be a Samaritane, that we show and prove ourselves rather to be Gadarens, upon whom the common proverb is justly verified, that it is no casting of pearls before swine. It is now twenty and odd years, since we have had among us the jewel of God's word, than the which nothing is more precious, unto the which any thing compared, appeareth mere muck, by the which any thing tried, is found lighter than vanity. This word, notwithstanding it be the trumpet, whereby we are called into the way of the Lord, and continually moved to tread the footpath to felicity, is contemned, neglected, and despised, the preachers of the same derided, the profaners thereof preferred, the professers of it abused, the suppressers thereof maintained, so that it is no marvel though the way of the Lord be so little, nay, nothing at all in comparison, frequented or used, seeing the ordinary means whereby we are called and lead thereunto, is so carelessly rejected.  
12 Among many that were healed of their infirmities, delivered of devils, and restored to their right wits, we read of three women, namely, Marry Magdalen, joanna, and Susanna: these (saith the holy text) ministered unto Christ of their substance, thereby acknowledging the benefits which they had received, and declaring in like manner, by their perceiverance and knowledge of God, that they were in the way of the Lord. Is it not a shame that women, which are the weaker vessels, should put us in mind what we ought to do? That which they received, was temporal, it was corporal, it was transitory, and yet they showed themselves thankful: we have had at God's hands the riches of his truth, which are spiritual, and everlasting, subject to no change, under no alteration, & yet we have not the grace to glorify and praise God, as we ought, for the same: nay rather, we loathe the truth, we surfeit of it, such fullness we have thereof: we are weary of hearing it taught, we prefer vanities, yea, devilish vanities before it, whereby we bewray our hellish inclination, and manifestly prove how far wide we wander out of the Lords way, and leave the footpath to fclicitie we know not in what corner.  
13 To pass through this way, we must be content to carry the cross, even the cross of Christ, I mean afflictions and persecutions for his holy name sake: otherwise we shall not be thought worthy followers of him. We must renounce ourselves, we must forsake friends and kindred, we must cast away wicked mammon, we must refuse no tribulation, no torment, no loss, no damage, no wrong, no injury, no anguish, no not death itself, were it never so terrible. For if the merchant man for lucre's sake, and increase of commodity, adventureth life and goods upon the sea, enduring all tempests that arise, and suffering even the worst luck that may light upon him, with a contented mind, in hope to obtain the fruit and profit of his travel: if the husbandman repineth not to tarry the time of the year, after his painful ploughing, his diligent sowing, and other his necessary labours, with sweeting brows, and bedewed limbs sustained, & then gathereth into his barns the pleatifull crop of his ground: shall we think much to suffer for Christ's sake, for the truth's sake, for safe conscience sake, for our souls sake, temporal pains, and momentany troubles: knowing that these are preparatives to life everlasting, & that we can not walk in God's way, unless we yield our necks to bear his yoke?  
14 fondly played Nichodemus, that great lawyer and ruler among the jews, his part, in coming to seek the way of the Lord by night. For he preferring his worldly reputation and countenance, before the knowledge of God's kingdom, and being ashamed to be seen in the day time, to have recourfe unto so contemned a person as Christ, proved himself to be as he was, even a lover of himself, a popular fellow, that is, such a one as esteemed more of his worship and credit, than of the doctrine of truth. Wherein he declared his infancy and gross ignorance touching regeneration: his great learning, knowledge, and experience in other points nought availing. Thus we see, that for one furtherance and help to lead us to the way of the Lord, and to bring us to the footpath of felicity, there are twenty: yea, and twice twenty hindrances and lets, which lie like blocks, over which there is no leaping, unless the Lord put under his hand, and lift us over them.  
15 Now therefore, for somuch as there is but one way unto life everlasting, but many ways unto death and condemnation: requisite it is, that we which are placed in this world, as in a wilderness, and have a pilgrimage to walk, should first and principally have, as they say, an eye to the main chance, that is, should have a singular regard to the safety of our souls: the preciousness whereof Christ commended unto us, when he said, what will it profit a man to gain all the world, and to lose his soul? Meaning indeed thereby, that all the pomp, the riches, the treasure, the pleasure, and whatsoever belongeth to this life, are nothing countervailable or equivalent to the soul, the excellency whereof, if there were none other proof to confirm it, is sufficiently set forth by the rich ransom that was paid for it, to redeem it out of captivity and thraldom: I mean the precious blood of jesus Christ.  
16 Setting aside therefore all by-ways which lead unto death, it standeth us upon, if we tender our salvation, to seek the way of the Lord whiles it may be found. The manner how, is declared before at large, even by denying ourselves, and forsaking the world, with whom whosoever doth acquaint himself, unpossible it is that he should once set foot in the way of the Lord. For the ways of the Lord are good and righteous altogether, as saith the Psalmewriter: the whole world is set upon mischief and villainy, saith the Apostle. So that between the ways of the Lord, and the ways of the world there is no affinity, no likeness, no equality: nay, there is a flat opposition and contrariety.  
17 Is it possible that the lamb and the wolf, the spider and the fly, the falcon and the pheasant, the hound and the hare, the peacock and the snake, the cat and the mouse, the owl and the nightingale, the ivy and the oak, the vinetreé and the colewort, or what else is of contrary inclination, should agree together, & the one not spoil the other? The ways of the Lord, & the ways of the world, are much more at variance. For fire being hot and dry, is not a greater enemy unto water that is cold and moist: life being sensible, quickening, and pleasant, is not a more mortal foe unto death, that is senseless, ugly, and dreadful: black being dark and dim, is not more contrary unto white, that is lightsome and bright: Christ being perfection itself, is not more contrary unto Antichrist the child of perdition: heaven above, is not more unlike to hell below: finally the triumphs of celestial Zion, are not more differing from the torments of the infernal lake: than the ways of the Lord; which are pure and clean, and the ways of the world, which are filthy and loathsome.  
18 We see that every thing coveteth a place to live in agreéable to their nature. The fish in the river, the beast in the meadow, the bird in the air, the worm in the earth. Experience teacheth us no less, and reason proveth it to be true. Whereupon it is recorded in monuments of memory, that the Salamander, and the Hydra, two mortal enemies, and creatures of contrary quality, encountering upon the land, did so wound one another, that they were well nigh destroyed. The Salamander, desirous to recover himself, left off fight, and flew into the fire, which restored unto him his former strength: the Hydra seeing this, retired in like manner, and leapt into the water, where he recovered all the force that he had lost: and thus they both, by betaking themselves to their natural places, preserved their lives, which otherwise had been in hazard.  
19 These creatures, and diverse other, may teach us wit. For seeing that we have no continuing city here, but look for one to come: is it not our parts to direct our steps thitherward, considering that we are not like unto beasts, birds, fishes, worines, serpents, or any unreasonable thing: but immortal, like our maker, whose image we bear about us? It were vantage for us to meditate hereupon, and to have our minds above, not raking like dunghill cocks for a barley corn in muck: but like eagles lifting ourselves aloft with the wings of faith.  
20 And thus much touching the way of all flesh, which is death: the ways of the world, which are sinful and lead unto hell: the ways of the Lord, which conduct us unto the footpath of felicity, and so to life everlasting. In which way, being the right way, the true way, the perfect way, the certain way, the pure way, the clean way, the undefiled way, the Lord give us grace to walk whiles we live and draw breath in this our earthly tabernacle, that we may, when we are called out of the same, tread the footpath to felicity, enter in at the glorious gate of heavenly Jerusalem, and there enjoy our appointed mansions, not made with hands, but established by the word of eternity, to whom be all dominion, power, and majesty,  
Amen.   

A looking glass for the Christian Reader, containing summarily the substance of all the doctrines delivered before at large.  

A Listening ear that loves to learn how to amend that is amiss,  
By grace divine shall have the choice of that which good & healthful is.  
Resist the force and strength of sin with spiritual artillery,  
Abstain from noisome lusts: This is the footpath to felicity.  
Have always in remembrance Christ jesus crucified to death,  
And let the same thy comfort be, till utter gasp of life and breath.  
Meek minded be, all pride detest, and learn of Christ humility,   

Forbear thy furious foe: This is the footpath to felicity.  
Lament the lack of faith and truth, which lies forsaken and forlorn,  
Exhort to peace where it doth want, and of the needy think no scorn.  
Make much of such as pleasure take in fostering love and charity,  
In such is hope of grace: This is the footpath to felicity.  
Nothing so much doth like the Lord, as loving of his heavenly law,  
Give ear thereto, and from the same, let no allurement thee withdraw.   

An upright life delight to lead, thy lust keep in captivity,  
By virtue honour seek: This is the footpath to felicity.  
Revolt not from the word of truth, but even to death the same profess,  
And make account that thy reward will be eternal happiness.  
Hell is the hire of every one, that is to truth an enemy,  
A true believer die: This is the footpath to felicity.  
Mark what reposed is in heaven, for such as do their masters will,   

Free liberty from thraldoms yoke, and blessed Angels food their fill.  
Lord lighten thou our misty e●●s, that we may love the verity,  
Extend to us thy spirit: This is the footpath to felicity.  
Make us to joy in nothing more, than in thy word procuring peace,  
I mean thy Gospel full of grace, the love whereof O Lord increase.  
New hearts, new minds create in us and make us like thy majesty,  
Good, like thyself, so shall we find the footpath to felicity.   
Amen.  
FINIS.   

A Guide to Godliness, divided into three special branches: namely, Confession, Petition, Thanksgiving, and their several blossoms. A Christian treatise, and no less sweet and comfortable, than necessary and profitable to be read, both for common and private use, etc.  
BY ABRAHAM FLEMING.  1. Timoth. 4, 8. 
Godliness is profitable unto all things, which hath the promise of the life present, and of that which is to come.  
¶ Printed at London by Henry Denham, dwelling in Pater noster row, at the sign of the Star. 1581.   

A Preface to the true Christian Reader.  
AMong all the means which God hath ordained to bring man to the state of blessedness, I find prayer to be precious, profitable, and necessary. Precious, because it is the incense which we are commanded to burn unto the Lord in the sanctuary of our hearts: precious I say, because thereby we obtain at the hands of God, whatsoever tendeth to the good estate of the soul: and yet once again precious, because the Lord God, at the ascending thereof up into heaven, stretcheth forth his bountiful hand, and largely bestoweth upon us whatsoever is beneficial for our mortal bodies.  
Profitable, because it procureth unto us the ministration of all manner commodities behoveful for this life. For it is the only instrument, which we are commanded by Christ in the Gospel to use, if we stand in need of any thing, either temporal or spiritual, during our pilgrimage in this life, as the very words of our saviour seem to import in this sense, saying: Whatsoever ye ask of the father in my name, it shall be given you. Again, Ask, and ye shall have: as if he said, If ye ask not, ye are worthy to want, because you neglect the use of the precept.  
Now, who is so ignorant, but knoweth, that the ask, which Christ meaneth, is prayer. For to ask of God, is not to ask after the manner of men, with a kind of carnal and corruptible affection, the end where of is to stay the force of concupiscence, or desire, and the obtaining of that which is required: but it is an inward, secret, heavenly,   


by we are so far from profiting, that of ourselves we should wax worse and worse.  
3 For the more light of knowledge is showed, the blinder would we remain: the greater obedience is taught, the frowarder and stubborner would we become: if thou by the mighty working of thy holy spirit, shouldest not cause it to be fruitful. And although we have this natural corruption in common, with the whole rotten race of Adam: yet we confess, that in us it hath budded, and shot forth so much more than in others, as we have had more means to kill it, and to cause it to whither, than others have had.  
4 Where first of all, the gracious offer of the treasure of thy holy Gospel unto us, maketh us guilty many ways. For where passing by many other nations, thou hast trusted our nation withal: yet with a number of us, it hath found as small entertainment, and felt as great resistance, as amongst them, at whose gates it never knocked. For a great portion of the land, partly never yielding themselves to the obedience thereof, and partly falling from it, after they had once yielded: stand proudly as it were at the staves end with thee. The rest, which make profession of their submission unto it, do it not accordingly. For first, there be heaps of our people, which either through a deep rooted affection and love to Popish religion, or through a wicked opinion which they nourish of embracing the truth set forth, are so nuzzled, blinded, and misled, as that they still abide in an utter ignorance of the truth itself, in such fort, that although there be no want of preaching, yet they are as raw in the knowledge of the true service of thee, as they were expert before in the service of the devil.  
5 And where knowledge is to any such sufficiency as is requisite, for the inheritors of the kingdom of heaven: there is it (for a great part) joined with such hypocrisy, as maketh them more detestable before thee, (which searchest the very reins,) than if they had still continued in their ignorance. Now, for the remnant of us, which through grace have truly, and faithfully believed, it is with so great weakness of faith, and so small reformation of manners, that our glorious profession of the Gospel, supported and borne out with so small show of good fruits, which the excellency thereof doth require, maketh not only the enemies to condemn us, but ourselves to suspect one another, whether we belong unto thee or no.  
6 Wherein O Lord, we acknowledge that to be our great and horrible sin, that being put in trust with this unspeakable treasure of thy holy Gospel, and preferred before our neighbours, professors about us: yet we are in thankful obedience unto thee, behind them all: first in knowledge, last in zeal: before them in the doctrine of thy holy Gospel, behind them in the discipline of the same.  
7 The yoke of the slavery of our bodies, which the Popish religion laid upon us, we willingly shake off: but the holy bands of thy law, whereby our riotous life and affections should be brought into bondage, we do hardly and heavily admit. The Gospel, which brought a fréer use of our lawful honours, pleasures, and commodities, was welcome unto us: but the same Gospel, which restraineth the unlawful licentiousness of our ambition, intemperancy and covetousness, is not so. Finally, so much of the Gospel, as doth more nearly respect our salvation, we seem to have some care to retain: but so much of it as doth more directly respect thy glory, and the profit one of another, we make small account of.  
8 And seeing the naked treasure of thy holy Gospel, had been a rich reward of a most serviceable subjection: it coming unto us not alone, but accompanied with so long a peace, with so great a wealth, so plentiful abundance of all things, as this land hath never or seldom used, other lands about us have long looked after, maketh our guilt a great deal more: because that in thy so great a largesse towards us, we have been so ungracious towards thee again.  
9 Here therefore is another stair, whereby our sin climbeth higher. For that we, in the commodities of this life, surmounting our ancestors of the same profession of the Gospel, in the time of King Henry the eight of most famous memory, and King Edward the sixth ●re, for the fruits that such a liberality asketh at our hands, a great deal worse than they: and going beyond other lands in these outward blessings, are outrun of them, even in the very outward testimonies and tokens of our obedience towards thee.   

The second Blossom, containing  
1 A confession of particular sins in several estates, and first against Governors. 2 Against judges, and their indirect proceed. 3 Against ministers. 4 Their inordinate affections. 5 Their imperfections, wants, and infirmities. 6 Against the people, and their lack of love to the truth. 7 Our security, and want of grace. 8 The aggravating of our sins, and making of them more huge and heinous. 9 The burden which Gods Law layeth upon our shoulders. 10 Our unworthiness of any benefit, or good blessing, either temporal, or eternal.  
1 Over and beside this huge heap, and (as it were) reek of our general and common sins, we have to confess (at the the bar of thy judgement seat) the particular sins that we have cocked up in our several estates. For our governors, O Lord, for the most part, being more mindful of the fulfilling of their affections, than either of thy glory, or of their good estate, which are committed unto them, have not held so steady a hand as they ought to have done, either for the stablishing of the laws, by which (under thee) they should have ruled us, and we by them should have been governed of thee, or for the thorough execution of so many, and so far forth as they have been well established.  
2 Our judges, and other ministers of justice likewise, have either ignorantly, or corruptly declined from righteous judgement: or giving sentence for the truth, they have done it (divers of them) with no conscience of thy true fear; or love of truth, but for respect, either of vain glory, or of persons.  
3 The Ministers, which should have been lights unto all estates, have for the most part, no light in themselves: and their estate, in whose good constitution and sound health, the rest should have recovered their health, is of all other the most sick unto death. For if the whole number be surveyed, scarce the hundred will be found to be in the lot of a faithful ministery.  
4 For ah alas! how many are there, which occupying the place of Ambassadors, either for want of ability, or for that they love ease and sleep, carry no tolerable embassage at all? How many which caring the light of the Gospel in their mouths, carry also in their hands, the filthy water of ambition and covetousness, wherewith to quench it?  
5 And those which by thy grace, are for their might and will in some good measure justifiable: notwithstanding, for the most part, bear it with such infirmity, through slips, as well in a sound and substantial manner of reaching, as also in an even life answering thereunto, that if thy blessing were not marvelous upon their labours, we should not need to fear the quenching of this fire of the holy Gospel, kindled among us by the enemies: as that which having so small attendance of blowing, would die of itself.  
6 Finally, the people bear so small love unto their governors of all sorts, in love so small reverence, and in them both so little willing obedience, that it may be (not uneasily seen) that all the parts of the Church and Commonwealth, have conspired to provoke the Lord God against them. These our great and overgrown sins, albeit they are gotten above our heads, yet rest they not here. For where thou hast by thy holy servants, the Ministers of thy blessed word, sharply chidden us, and in a severe denouncing of thy judgements due unto them, fearfully threatened us for them: yet have we not trembled at thy voice, at which the Mountains do melt, and the rocks do rend asunder.  
7▪ A strange thing, that the Lion should roar, & the weak Lambs should not be afraid: that the Lord of hosts should proclaim war against us, and we should not go forth and meet him, for entreaty of peace. Nay, his wrath (as hath been showed) hath been and yet is kindled amongst us: and yet as senseless men, and as dead flesh, we are not moved: We are pricked, and we feel it not. We are wounded, and we do not so much as ask, who hath stricken us. The tempest that is coming toward us, threateneth our utter drowning: and yet as a drunken man, we lie sleeping in the very top of the mast.  
8 Whereby it is evident against ourselves, that unto the multitude of our sins, we have added another degree of wickedness, which is the continuance in them: unto our disobedience, we have joined stubbornness, and the biles and botches of our rebellion being ugly in thy sight, do through the putrefaction, and festrednes of them cast out such a▪ stink, as the earth which we tread upon, the waters which we drink, and the air which we breathe, are tainted and poisoned with the infection of them.  
9▪ Yea Lord, taught by the wonderful justice of thy righteous law, we charge upon our heads all the sins▪ of our fathers and grandfathers, to the uttermost of our generations which are past: as those whereunto we are juster inheritors, than unto any lands or goods that they have left us. whereby it falleth out against us, that our sins touch the clouds, yea, break into the heavens of thy majesties own▪ residence: whose measure being already (as it seemeth) filled, there remaineth nothing, but that it should be turned upon our heads.  
10 Whereupon we make against ourselves another confession, that we are unworthy of all the benefits of this life, or of the life to come: both those which we either have, or yet hope to enjoy, from the greatest, to the smallest, from the kingdom of heaven, to one only drop of water: that we are worthy of all the plagues, which either have heretofore seized, or been yet possessed of us. Yea, if thou shouldest ransack all the hid and secret treasures of thy fearful judgements, which in thy law thou threatenest against the breakers thereof, not only to the rasing and sweeping of us from the face of the earth, but also to the throwing of us headlong into the bottomless pit of hell: yet would we therein also acknowledge thy righteous judgements. For to us belongeth shame and confusion of faces, but unto thee glory and righteousness.   

The third Blossom, containing  
1 An appeal to God's promises in Christ, for the remission of our sins. 2 The blood of the Lamb washeth us wool white. 3 A prayer in the behalf of the dispersed Church, against Papists and Heretics: and for godly unity. 4 Gods blessing maketh our land fruitful▪ and that we are the Lords sheep, our unworthiness notwithstanding. 5 A request for the continuance of his love and mercy. 6 To what end it is to be desired.  
1 ALl this, both guilt of sin, and desert of punishment notwithstanding, (O father of mercies, and God of all comfort) we trusting unto the promises which thou hast made us in jesus Christ, are bold through him, humbly to call for the performance of them. And first we humbly desire thee, to forgive us all our sins. Thou hast said, that if we confess our sins, thou art faithful to forgive us them. We acknowledge the debt, cancel therefore the obligation: let not the multitude of them prevail against us, but where our sin hath abounded, let thy grace more abound: and as we have multiplied our sins, so we pray thee to multiply thy mercies.  
2 And although we have by continuance in them, so soaked ourselves, that thereby we are not only lightly stained, but also have gotten as it were the scarlet and purple die of them: yet let them all (we pray thee) being washed in the blood of thy sweet Lamb, be made as white as the snow in Salmon, and as the wool of the sheep which come from washing. And to conclude, as our sins have magnified themselves in an infinite length, breadth, depth, and height: so let thy mercies (which pass all understanding) of all sides and assays outreach them.  
3 Therefore also we most humbly desire thee, O Lord, that the sin being pardoned, thy wrath which is already declared, may be appeased towards all the Churches of our profession, and especially towards us, that the manifold breaches of the Churches, and commonwealths may be made up, that those being received into the bosom of the Church, which belong to thine election, the rest of the Papists and Heretics may be utterly rooted out, and that our enemies in religion being slain, we may to the uttermost think all one thing, in the honest and peaceable government of the Commonwealth.  
4 Upon which uniting of us in all truth and honesty, the curses of the plague and barrenness being removed, a way may be made to thy blessings, which (as the hills do the valleys) may make our land wholesomely fruitful. And that not only the wrath, which is already kindled, may be quenched, but that which hath been lately threatened, may be caused to retire. For the grant whereof unto us, we beseech thee to remember, that how unworthy soever, yet are we thy people, and the sheep of thy pasture, whom thou hast redeemed with thy most precious blood, watched over with a careful eye, defended with a mighty hand: despise not therefore, O Lord, the works of thy hands.  
5 And seeing thou hast loved us, when we hated thee, visited us, when we desired thee not, then acknowledged us, when we knew thee not: now that there be a number of us, which love thee, desire thine abode, and acknowledge thee: hold on thy love still, depart not from us, deny us not, O thou God of truth, which art the God that   

sin, by the assistance of God's spirit. 6 For the due examination of our thoughts, and an upright heart. 7 For conversation fit and agreeable to our calling. 8 For constancy in our profession, against all temptations and impediments.  
1 O Merciful and heavenly Father, we thy servants do humbly prostrate ourselves before thy divine Majesty, acknowledging here in thy sight our heinous offences committed against thine omnipotency, seeing and beholding thy heavy wrath against them. We feel ourselves laden (O Lord our God) with a huge company of horrible sins, whereof even the very lest (being but conceived in thought) is sufficient in judgement, to throw us down to the everlasting burning lake.  
2 Our own consciences, O Lord, do bear witness against us. of our manifold transgressions of thy blessed law, of our security and senseless blindness, running headlong to destruction, committing sin after sin, although not notorious to the world, yet horrible before thine eyes. The thoughts of our hearts rise up in judgement against us: the vanity of our talk before thy Majesty condemneth us: the wickedness of our deeds from thy sight rejecteth us: all our wicked thoughts, words, and deeds, with the inward corruption of our nature, do altogether, as it were a whole lump and load of sin, lie heavy upon us, and with their intolerable weight, do even press us down to Hell.  
3 We do daily groan under the burden of them, inwardly lamenting our own folly, so greedily running into them. In heaven, earth, or hell, we see none able to sustain the weight of them, but even thy dearly beloved son jesus Christ, who in mercy intinite, and compassion endless, hath sustained and overcome that endless punishment due unto them: in him therefore, in him most merciful Father, and through him, we come to thee, being fully assured according to thy promise, that thou wilt accept and take that full recompense, which he thy dear son hath made for us, as a just ransom for all the sins of all those, who with a true faith take hold on him. In him therefore we see thine anger towards us appeased, thy wrath satisfied, and our debts paid.  
4 Increase in us (good Lord) we beseech thee, this lively and feeling faith: for we feel it oftentimes in us very weak, and troubled with many doubts: increase it in us (O Lord) that we may through thy holy spirit be assured, that the punishment of our sins is fully in thy son discharged. Make us, O Lord our God, to feel this ●ame in our souls and consciences, that jesus Christ is ours, and all that he hath done, that we are graffed into his body, and made one with him, and therefore fellow heirs with him of eucriasting life. Let us not only have these words in our mouths (good Lord:) but through thy holy spirit, let us feel the comfort of them in our hearts fully sealed and settled in us, that we feéling ourselves inwardly before thy judgement seat discharged, and our consciences towards thee released, may be swallowed up with an unfeigned love toward thy heavenly Majesty, and towards our brethren for thy sake.  
5 Make sin to die in us daily more and more, that we may hate, detest, and utterly abhor all sin and wickedness in all men, but especially in ourselves: that we may strongly (through thy holy spirit) set ourselves in open war and defiance against all sin and wickedness, that we please not ourselves in our sins, but straightly examining sin by the just rule of thy holy laws, we may utterly from the bottom of our hearts, condemn even the least sin in ourselves, having our whole joy, comfort, and consolation upon those things which be agreéable to thy blessed will.  
6 Give us grace always to be afraid to do any thing contrary to thy good pleasure: and from the bottom of our hearts, to examine and try our thoughts, before thy presence, that they be upright and unfeigned, not hypocritical in outward show only, and appearance, but that even all corners of our hearts being opened and disclosed before thee, we may even as though it were openly before the face of the whole world, bring them in show, knowing that a double heart is detestable in thy sight.  
7 O Lord, direct and guide our feet, that we may walk always as before thine eyes, not only before the eyes of man, being more careful to walk circumspectly, in this respect, that we have thee to be a viewer of our doings, a thousand fold more than the eyes of man, that thus we may walk as becometh thy children, not only in outward show, but also in sincerity of heart, abhorring even the least sin in ourselves, striving, resisting, and fight against sin, not delighting ourselves in sin, nor nourishing the same in our breast, but earnestly embracing, and studiously seeking after those things which be pleasant in thine eyes.  
8 O good Lord, make us constant, and firm hearted, that neither the fear of man, nor loss of goods, life, lands, possessions, or friends, draw us away from thee, to do any the least thing contrary to thy will and pleasure: neither the favour or friendship of man, nor yet the flattering enticements of this world, nor the vain promotions of the same, do move us any whit from the true and endless joy, delight, & pleasure, which we ought to have in those things which be agreéable to thy will, and the constant performance of the same, but that always to the end of our life we may continue in thy paths, growing and increasing from faith to faith, from strength to strength, till at the length we shall come to thy everlasting rest,  
Amen. T. C.    

The second Branch, of Petition.  

The first Blossom containing A prayer to God, at our uprising in the morning.  
O Bountiful GOD, which among all other thine abundant blessings, hast given us the bright day and Sun shine, to be the guide and governor of all our doings, we beseech thee, that as thou art the father of light, and hast sent light among us, not only the light of the cleére day, but also the light of thy glorious Gospel, so thou wouldst direct all that we go about in light, that we may show ourselves children of light, in applying our labour, and occupying both our minds and bodies in the works of light, that when the day of retribution shall come, when thou wilt reward every one according to the measure of their merits, we may enter into that light, whose brightness shall never be darkened, there to live with him, who is the light of the world, jesus Christ the righteous, to whom, with thee, and the holy Ghost, be all laud, praise, honour, and glory for evermore,  
Amen.   

The second blossom containing A petition to be said at the putting on of our clothes.  
O Eternal and most merciful Father, we beseech thee, as thou hast given us clothes to cover our bodies, to hide our nakedness, & to preserve our corporal health: so to deck and beautify our souls with the riches of thy true knowledge, which is the sum and substance of all perfect happiness: through jesus Christ our saviour,  
Amen.   

The third Blossom containing A petition to be said at the washing of our hands.  
GRant O merciful saviour, that as with this water, the filth and uncleanness of our bodily members are washed and scoured: so our inward souls may by the daily remembrance and virtue of thy bloody death and passion, be purged from all sin and iniquity: that both body and soul being void of blemish, we may come the neérer unto thee in perfection,  
Amen.   

The fourth Blossom containing A petition to God, at our going abroad, about our worldly business.  
O Gracious God, which sanctifiest the hearts of thy chosen servants, and circumcisest their thoughts, in so much that they become wholly acceptable unto thee, and are altogether cleansed from carnality and corruption: we beseech thee so to pitch the tents of thy protection and providence about us this present day, that all things whatsoever we purpose, may by thy gracious guiding be so disposed and prospered, that our hearts be not carried away with the cares of this world, as having little hope in thine all sufficiency and bountifulness. O Lord, so season us with the salt, not of unsavouriness, lest we be thrown out upon the dunghill of reprobation, and so trodden under foot as outcasts of none account: but with the salt of sincerity and righteousness so powder our spirits, that whatsoever we take in hand this present day, may be so furthered, helped forward, and prospered by thy goodness, that we thereby may reap sufficient commodity, none offended or discontented either with us, or our labour, nor thou by any means dishonoured, but highly praised and glorified both in us and in our doings, according to the saying of thy son, in the holy Gospel: Let your light so shine before men, that they seeing your good works, may glorify your father which is in heaven. This, O Lord, and all other graces necessary, grant unto us for thy sons sake, our only mediator and advocate,  
Amen.   

The fift Blossom containing A petition to be said when we are at work, and about our business.  
PRosper, O Lord, by the presence & assistance of thy grace, the business which we have in hand. Put into our minds to do it faithfully, and rather for conscience sake, than covetousness. Further our affairs, we beseech thee of thine infinite goodness, give our labours prosperous & happy success, and grant us grace to glorify thee in thy blessings,  
Amen.   

The sixth Blossom containing A petition unto God at the leaving off from our labour, whether it be of body or mind.  
Almighty God, and most merciful father, which cloathest the lilies of the field, with such royalty, as Solomon when he sat upon the throne of his majesty, never possessed: which feedest the birds of the air, the beasts of the land, and the fish of the sea with sustenance convenient and agreeing with their nature: we beseech thee to accept at our hands, this sacrifice of thanksgiving, offered up unto thee for thy manifold benefits, and among all other, for that thou hast hitherto prospered us in our business and labour, which thou hast not made frustrate and unfruitful, but with due measure and weight of profit & advantage, hast let it pass out of our hands.  
And we beseech thee, O father, that as thou hast hitherto been the overseer of all our studies and travels, making them fruitful and beneficial unto us, so it would please thee to continue still thine accustomed bountifulness, and to give us grace, that for the same we may offer unto thee not only the calves of our lips, but also of our hearts, through Christ jesus our only saviour and redeemer,  
Amen.   

The seventh Blossom containing A petition to be said at the putting off of our apparel.  
GRant, O gracious God, thou giver and preserver of all creatures, that as we put off this our apparel, and cast it from us: so we may also, thy grace helping and assisting us, put off the old man, even the man of sin, that clogged with the less vice, and clothed with the more virtue, we may be found fit for thee, whensoever it shall please thee to call us out of this world: through jesus Christ our saviour,  
Amen.   

The eight Blossom containing A petition unto God at our going to take natural rest.  
Heavenly God, which art so provident, and watchful for the health and preservation of thy children, that they want nothing necessary for the supportation and maintenance of this their transitory life, not houses to harbour in, not garments to put on, not food wherewith to be nourished: finally, nothing, whatsoever it is, that they stand in need of, whiles they lead their lives in this transitory tabernacle: we beseech thee, that as thou hast let this day pass luckily over our heads, safely defending us from all dangers, and giving us the fruits of our labours, lest our working should be waste: so it would please thee in like measure of mercy, and poise of compassion, to be our watchman, this present night, and every night, so long as our bodies and souls remain coupled in this vale of vileness and misery.  
Also, O father, we heartily beseech thee, that although darkness dim the eyes of our body, whereby the use of our external and outward sight is made frustrate and void, yet the eyes of our mind may still be broad waking and open, continually looking for that comfortable coming of thy Christ in glory, that we may be in a readiness, when the trumpet soundeth, Arise ye dead and come to judgement, which whether it be in the evening, at midnight, at the cock-crowing, or at the dawning of the day, none can tell, no not the Angels. But whensoever it is, O Lord, so keep us waking, that when thou comest, our lamps may be found burning. Grant this most merciful father, for thy son's sake, jesus Christ the righteous, to whom, with thee, and the holy Ghost, three persons, and one omnipotent, almighty, everlasting, and only wise God, be all laud, praise, honour, dominion, and glory, now and for ever,  
Amen.   

The ninth Blossom containing A petition for a godly life.  
OPen our eyes, O Lord, that we may behold the wonderful secrets of thy law, and therein as in a steel glass, discern and see our own weakness, and by our weakness our wickedness, and by them both our accursednes. O procure thou the pleasant comforts and consolations contained in thy Gospel, to sound the very depth and bottom of our souls, by the plummet of a true and lively faith in Christ jesus.  
Grant also, we beseech thee, that our dry and stony hearts, by the sweet dews and showers of thy heavenly grace, dropping down and soaking thereinto, may be so moistened and softened, that like good ground they may ever be yielding forth plentiful and pleasant fruits, to the glorifying of thy most holy name, the supplanting of sin, and the advancement of virtue: through the death and bloodshed of our Lord and Saviour jesus Christ,  
Amen.   

The tenth Blossom containing A petition to be said in time of health, being a thanksgiving unto God for that good blessing.  
WE know O merciful father, that a rotten tree can not fructify, no more can the body of man diseased, take any pleasure in the use of thy creatures, at leastwise very little, if any at all. For as the morning dew, or watery clouds, falling upon the field, moisteneth the ground, and maketh it fruitful and pleasant: even so health and soundness possessing every limb, maketh the whole body, and all the members of the same, apt and able for any exercise. By the benefit whereof, we purvey for ourselves, all such necessaries as are requisite for this our frail life. Knowing this most merciful father, we refer it unto thy goodness, praising and magnifying thee for the same, and humbly beseeching thee to continue it in us, and to give us grace that we abuse it not any manner of way. Grant this O bountiful God, for jesus sake,  
Amen.   

The eleventh Blossom containing A petition in form of a confession, to be said in the time of sickness, or otherwise, when the party diseased seemeth to be in danger.  
Almighty and most merciful father, the punisher of sin, and the just rewarder of iniquity, I confess unto thee, that the multitude of my transgressions, and the loathsomeness of my life, cannot but deeply displease thy divine Majesty, and deservedly cry out for vengeance against me: yea, vengeance to death, for my misdeeds crave no better reward. I know that sin is such a filthy and ugly thing in thy sight, that who soever are stained and defiled therewith▪ are even an abomination unto thee: for thou being the God of righteousness, delightest not in wickedness, neither canst take any pleasure in iniquity. I confess that for sin, thou hast sent many strange and terrible punishments upon divers people.  
The old world, in the fullness of their offences, were overwhelmed with water from heaven, to their utter destruction. The Sodomites were burned, and their neighbours about them, even with fire and brimstone, for the filthiness of their offences. The Egyptians, a people obstinate and rebellious, and always setting shoulder against the Prophets, were rewarded for their misdeédes, with most horrible plagues, in the heat of thine indignation.  
Yea, the Israelits, a people peculiarly chosen to serve thee, at what time they sinned greéuouslie, and displeased thy divine Majesty, turning by the manifoldness of their transgressions, thy mercy into fury, thy clemency into anger, thy long suffering into revengement, they felt the smart of thy rod, not wrathfully confounding them as castaways, but lovingly correcting them like children.  
So most merciful father, hoping that in the blood of Christ jesus, I am adopted into the number of thy children, albeit my misdeédes are so many, that they far pass the sands in the seas, or the stars in the skies: yet I believe that thy mercy, which is above all thy works, is able to dispense with the multitude of my sins, and throughlie to cleanse and wash me from the blots and spots of mine iniquities.  
And therefore (O gracious God) with unfeigned repentance I prostrate myself before thee, crying and calling unto thee, to deal with me in the measure of thy mercy, and not in the weight of thy fury, though my transgressions exceed number. For if thou shouldest reckon with me in rigour, I should be found more light than vanity, it would far with me as with chaff before the wind, or as with bavin in a scorching furnace: mine end would be death, my reward confusion. O hear me therefore, O loving Lord, faithfully calling upon thee, with him that said, O son of David, have mercy upon me: and with her that said, If I might but touch the hem of his garment, I shall be whole: and with him that said, Lord, I believe, oh help mine unbeleéfe: and with him that said, Father I have sinned against heaven, and against thee: and with him that said, O Lord be merciful unto me a sinner. Cast down thy loving looks upon me▪ lamenting Lazarus, lying in woeful case, visited by thy hand, and groaning under the rod of thy correction: spare me O God, spare me O good Lord, and be not angry with me for ever. I take it for an undoubted truth, that all manner of punishments proceed from thee, as accustomed means and wont ways which thou ufest to call thy best children home: and therefore I am in so much the more comfort, that this thy visitation and chastisement is no sign of thine endless anger against me, though sickness, and all kind of annoyances sprang and issued from sin: but a token and argument of thy favour and loving kindness.  
Yea Lord, though it tend to temporal death, whereby my body is wounded, yet I am reposed in this hope and affiance, that my soul shall not see corruption, but shall be received into heaven, to rest in the bosom of faithful Abraham, till the time be come of the general judgement & glorious resurrection.  
I know, and it is the duty of all true Christians to confess no less, that from the beginning thou visitedst thy children: yea, on them whom thou most tenderly lovedst, thou didst lay some portion of thy correction: partly, to try them in tribulation, and to confirm their faith by patience in adversity: but specially to assure their spirit, that they are thy children, and thou their father: they thy sheep, and thou their shepherd: they thy people, and thou their governor: they thy soldiers, and thou their captain: they thy chosen, and thou their glory. Thou called'st to the inheritance of thy kingdom, after the days of his pilgrimage were spent, Abraham the father of the faithful. Thou called'st unto the joys of heaven jacob and joseph, when they had run their appointed race. Thou called'st unto endless blessedness, that mild minded man, the mirror of meekness, Moses I mean, thy righteous servant, when he had fulfilled his course. Thou called'st unto the place of eternity, josua and Caleb, and other gracious judges of thy people, when the hourglass of their life was run out. Thou called'st unto the fort of felicity, Samuel and David, prophets of thine own appointment, when their full years were expired. Thou called'st unto the Paradise of perfect pleasure, Ezechias, josias, & other virtuous Kings, when their earthly tabernacle was torn and rend in sunder.  
Thou called'st unto everlasting happiness, isaiah, jeremy, and the rest of thy servants the Prophets, when they had lived their full time in this world. Thou called'st unto thy kingdom, james, john, Paul, Peter, and other thine Apostles, when they had discharged their duty in fulfilling their commission. And to conclude, thou called'st unto the throne of triumph and victory, jesus Christ thy son, that immaculate and unblemished lamb, that innocent sheep, that sweet Samaritan and surgeon of our souls, when he had finished the spiritual building, whereof he himself was the foundation, and chief corner stone: when (I say) he had accomplished thy will, and vanquished sin, Satan, death, and hell. In bringing which things about, thou diddest use ordinary means, even death the way of all flesh: that by their example, thy servants might be comforted in sickness, that as thy kindness was plentifully declared unto them, in delivering them out of this wilderness, and translating them to eternal happiness: so to me no less than unto them, though for a time thou layest thy hand upon me, and scour guessed me with thy rod, thy fatherly love and affection is manifest. For whom thou lovest, him thou chastenest, and whippest every child thou adoptest and choosest, that the consolation of their spirit may be the more increased. Woe were I, if thou shouldst not visit me (O Lord:) wretched were my state, and condition, it thou shouldest not try me with the fire of afflictions. Sickness is thy messenger: poverty is thy messenger: yea, death is thy messenger, whom thou incessantly sendest unto thy servants, to call them unto thee and thy kingdom. In consideration whereof, I thy child, as I faithfully believe, adopted in Christ, visited at this present by thy hand, and patiently abiding the sharpness of thy scourge, am erected and encouraged with a certain and infallible hope, that at thy good pleasure thou wilt work all in me for the best, to my soul salvation, and to thyself glorification.  
Why should I murmur against thee, though I am gripped with anguish? Why should I mistrust thy mercy, though my pains be somewhat extreme? Why should I despair, as though thou wert not merciful? No, no: so long Lord, as there remaineth breath in my nostrils: and so long as mine eyes are open: and so long as my tongue hath the power of speech, thy spirit being present with me, and comforting me, I will thus think with myself: The Lords will be fulfilled: when he seeth best time he will make an end of my tribulation. He doth not punish me as a reprobate, to my condemnation: but he correcteth me as a child, to my salvation. I am the work of his hands, he created me, and made me of nothing: to the honour of himself did he make me, and therefore I hope he will not destroy his own workmanship, though it resteth in his will and pleasure, to dispose all things as seemeth best to his divine Majesty.  
His child I am, adopted in the blood of his son jesus Christ, inheritor of the kingdom of heaven through the spirit of sanctification, a member of his mystical body, a grape of his vine, a sheaf of his harvest, a sheep of his flock: and therefore I trust he will be my gracious God. This is my comfort, that thus thou dost chastise me, not in judgement, to desperation: but in mercy, to consolation: and this is my joy, that hereby I am assured, that my name is written in his register: and as for my faults, he hath razed them out of his reckoning book.  
Why then should I hang down my head, as though confusion were the portion of mine inheritance? To them that love God, all things turn to good. This his visitation is but a preparative to further felicity, which in due time he will reveal to me his servant, when he hath taken sufficient proof and experience of my patience, which I beseech him to establish and confirm, that the possession of eternity may be the reward of my sufferance.  
Wherefore, O most merciful father, if it be thine appointment, (as thy determinations are secret, and hidden from the heart of man,) that this my sickness and trouble be unto death, O then graciously hear my supplication, and let the voice of my cry enter into thine cares. Give me not over in my distress and weakness, when Satan is most busy to spoil me: but stand thou like an invincible Giant on my right hand, let the wings of thine almightiness overshadow me, even until my last gasp. Moreover, grant most merciful father, that at the separation and dissolution of my soul and body, I may still continue thine, my body turning into dust, whence it took first substance: and my soul possessing heaven, whence it received bring. O Lord, send me a toifull resurrection, at the date of judgement, and let me be numbered among the lambs, whom thou hast chosen to be joint-heirs with thee of thine own happiness in heavenly joys.  
O Lord hear my prayer, and let my cry come unto thee. Lord have mercy upon me, Christ have mercy upon me, O holy Ghost be my comforter: O blessed Trinity, receive my soul into the place of glory,  
Amen.   

The twelve Blossom containing A petition to be said at the hour of death, over the party visited, and lying speechless.  
O Eternal God, the wellspring of life, and the treasure of true and everlasting riches, thou God of the quick and the dead, thou which hast appointed every man a mansion in this earthly pilgrimage, and placed us here as tenants at thy pleasure, to remove and departed when it is thy will to call us. thou, even thou which ridest upon the wings of the wind, whose seat is the heaven of heavens: whose footstool is the earth: whose messengers are the Angels and celestial host: O bow down thine eyes of pity, & look upon us.  
O thou glory of Zion, thou beauty of Jerusalem, thou Alpha and Omega, thou which art incomprehensible, the first person of the holy. Trinity, open thy gracious ears, and hear the petitions of us thy servants. O hear us, and that betimes, thou saver of souls, whiles breath is in the nostrils of this thy diseased and sick creature: for after this life, it is too late to make intercession. Thou hast chastened him O Lord inwardly and outwardly, his strength is turned into weakness, his health into sickness, his flesh consumeth, his limines are lame, his eyesight waxeth dim, his speech is stopped, all his senses are numined, his heart panteth, life and death struggle within him, and wrestle for superiority. He lieth in pangs, he is past hope of recovery to our judgement, he refuseth sustenance, he can take no rest, O look upon him, thou comfort of Israel, and deliver joseph out of this prison. O Lord have mercy upon him, O God make him strong to endure this sharp and bitter conflict. Let not the terror of death, the torinent of his sickness, the loss of life, or departing from any transitory pleasure, withdraw his heart from thee: but, as thou didst create it, and pouredst it into his body, so vouchsafe to reserve it for thyself, that thou mayst be glorifiedin it, both now, and hereafter, when it shall please thee to raise it up with the rest of the body in the last resurrection.  
Behold Lord, he is not able to pray for himself, thy hand is so heavy upon him at this present, he can not so much as lift up a limb, thou hast whipped him so sore: he is past hope of health in the eyes of man, thou hast made such deep furrows upon his back: he is speechless, because thou hast taken away the use of his tongue: lo Lord, he lifteth up his eyes unto heaven, notwithstanding all these infirmities & weaknesses: O remember him, forgive him his sins, remit and blot out of thy reckoning book, the ten thousand talents which he oweth thee.  
He is not able to testify the inward sorrow of his heart conceived for sin, so sharp and severe is thy present visitation, which justly and deservedly thou hast laid upon him: and surely, though thou didst punish him more rigorously, yet thou art not accusable of injustice. For just art thou O Lord in all thy works, and righteous in all thy judgements. But yet Lord we beseech thee, to assuage the heat of thy wrath, which if it burn still, and continue unquenched, alas, who shall be able to abide it?  
Behold Lord how low he is brought, all his bones are out of course, which way so ever he is turned, he feeleth nothing but anguish: no rest, no ease, no quietness can he take, such is the weight of thine anger against him, for the instruction of us that are alive, and here present at his visitation, that we may learn thereby to detest sin, which is the cause of thy displeasure, and to amend, lest a worse thing happen unto us.  
O Lord we beseech thee to consider our supplications, and to accept the prayers which we power out in thy presence, in the behalf of this our diseased brother. And loving Lord, if it be thy will to take him hence, O then we beseech thee to shorten his time, to end his linger sickness, and so to deliver him from all earthly trouble. But if it be thy pleasure to raise him up, being thus cast down, and to quicken & strengthen him, whom thy hand hath driven almost to deaths door, then at the intercession of us thy servants, hasten his time of recovery, and restore him unto health and soundness. We pray for him O Lord, not knowing the secrets of thy counsel, which is unchangeable, deal with him as it pleaseth thee: thine he is to order and dispose. For thou art the potter, and he but a lump of clay, unto thee we commit his soul and body: thy will be done in earth as it is in heaven, for thine is the kingdom, the power and the glory, for ever and ever,  
Amen.   

The thirteenth Blossom, containing  
1 Gods universal government. 2 That he anointeth Kings and Queens, and why. 3 A petition unto him in the behalf of our gracious Queen Elizabeth. 4 His mercy in preserving her in time of tribulation. 5 A prayer for the continuance of her good estate. 6 Against the enemies of the truth, either to be converted, or confounded. 7 The Church of God, and the Commonwealth, two sisters. 8 The death of Christ a full ransom for all our sins. 9 Requests to be daily made of every true Christian.  
1 O Gracious Lord, and most merciful father, we acknowledge thee the Lord of Lords, and the King of kings, creating at the beginning, & ruling all things evermore in heaven and earth, according to thy wonderful wisdom and power: and ourselves to be thy poor servants, the work of thy hands, and the sheep of thy pasture, subjecteth to thy Majesty, and depending upon thy fatherly providence for all things.  
2 Nevertheless, seeing thou in thy wisdom annointest Kings and Queens, appointing them to rule over thy people, to sit as Lieutenants in thy seat, to minister justice, and most of all, as Fathers and Nurses to maintain and cherish thy Church: commanding us not only to obey and honour them, but moreover to pray for them, as watching over us for our good.  
3 We therefore beseech thee for the great mercy's sake, and for jesus Christ's sake, to show thy mercy to all Kings and Princes, that maintain thy glorious Gospel: but especially we pray thee to bless our most gracious Queen and governor, Elizabeth thine handmaid, with all spiritual blessings in Christ jesus, and with all temporal blessings, according to thy good pleasure, that in the great measures of thy effectual love, she may more and more find great increase of virtue, and wisdom, and strength in Christ jesus, to the faithful and happy discharge of her duty, that her holiness, and joy, and zeal of thy house may be multiplied and everlasting.  
4 And seeing it hath pleased thee, of thy singular mercy, to give her this special honour, first to suffer for thy glorious truth and afterward miraculously delivering her out of the hands of her enemies, to set a crown upon her head, and to make her the instrument to advance thy glory and Gospel, for which she suffered, and to bring it out of darkness into light, out of persecution, into this great and long peace.  
5 As we give thee most hearty thanks for this singular benefit, so we beseech thee to make her and us evermore thankful for it, and in thy good pleasure still to preserve her for the continuance of these blessings towards us, with all increase from time to time, to thy glory, the benefit of the Church, and her infinite peace in Christ jesus, the prince of peace.  
6 And furthermore, we pray thee for her, and the estate, that such as be enemies of the Gospel, and her enemies also, for the defence thereof, may not despise the peace offered them to repentance, but that they may account thy long suffering, and her peaceable and unbloody government, an occasion of salvation to their souls, and unfeigned love to the truth, and their merciful sovereign. Otherwise, if they still remain disobedient to the truth, rebellious to her highness, and dangerous to the state, then (O God of our salvation) as thou hast discovered them, so discover them still, as thou hast prevented them, so prevent them still, and let their eyes wax weary with looking, and their hearts faint with waiting for the coming of that, which yet cometh not, neither let it come (O Lord) we beseech thee, but a blessed, and a long reign to her, and peace to Zion for evermore.  
7 Also (dear father) so bless, so love, so in thy spirit sanctify and keep her, that she may in the spirit of counsel and fortitude so rule that other sister also, namely, this her Commonwealth, that they may flourish together, and grow up together as palm trees, in beauty, and in strength, giving aid and help one to another, that in the Church the glory of God may appear, as the Sun in his brightness, and that the land may flow with milk and honey, and true peace abound therein, as in the triumphant reign of Deborah.  
8 These graces (O Lord) are great, and we miserable sinners unworthy of the least of them: therefore look not to us, but to thyself, not to our iniquities, but to thy great mercies, accepting the death and passion of thy Son, as a full ransom for all our offences, throwing them into the bottom of the sea, and making his cross and resurrection effectual in us to all obedience and godliness, as becometh thy Saints: that to all other thy good blessings towards our gracious sovereign, this may be added, that she governeth blessedly, over a blessed people, a people blessed of the Lord, and beloved of the Lord.  
9 Yea Lord, that thy graces may abound as the waters of the Sea, in the Prince and in the people, in the Church, and in the Commonwealth, from day to day, till the day of our translation into thy kingdom, where justice inhabiteth, where also we shall inhabit and reign with thee, according to thy promise for ever. Grant these things (O merciful father) for thy dear son our Lord jesus Christ his sake, in whose name we crave them at thy merciful hand, praying furthermore for them, as he hath taught us to pray: Our Father which art in heaven, etc.    

The third Branch, of Thanksgiving: Generally deciphering in a pithy and ample meditation, God's great goodness manifestly appearing in the diversity of the blessings wherewith he hath crowned man. Also, a prayer for grace to be thankful. The contents more particularly lie open in the sequel,  

The first Blossom.  
1 An invocation, or calling upon God, joined with submission. 2 An acknowledgement of God's manifold blessings and his providence. 3 A petition for the gracious gift of thankfulness. 4 Testimonies of Gods infinite love, and of the effects of the shining Sun. 5 The sundry uses of Gods good creatures appointed for man's relief. 6 Ornaments of the mind. 7 A request for true knowledge and perceiverance, with the operation of the same. 8 Another for thankfulness. 9 What sacrifice God delighteth in. 10 A supplication for grace to offer up the same.  
1 SEtting before us (O most merciful & loving father) the godly patriarchs, the holy Prophets, the true converts, the constant Martyrs, & all such as have loved thy glory far above their own life, we prostrate ourselves with all submission on of soul and spirit, before thy throne of Majesty, humbly beseeching thee (for jesus Christ his sake) who is the fullness of our tore and comfort, to bend down thine ears, and to hear the prayers which we power forth before thee: and for thy son sake, in whom thou art well pleased, grant the request of thy servants made unto thee at this present.  
2 We know (most gracious God, and loving father,) yea, we cannot but in conscience acknowledge, and with tongue confess, that manifold, yea innumerable are the gifts which thou hast heaped upon us: yea so many are they, that we can not with voice utter, neither yet in heart conceive the greatness and worthiness of them. For whereas all other creatures are made, framed, and fashioned to serve the use of man, and to yield themselves obedient and tractable to his commandment and government: only man representing and bearing thine own image and likeness, ruleth as a Lord, and reigneth as a king, over all creatures endued with life: yea, there is nothing within the compass of the ample and wide world: but thou (most gracious God) of thine infinite love, and incomprehensible providence, hast preordained and appointed from original of all beginnings, to turn to the profit, commodity, use & benefit of mortal and miserable man. Beasts both wild and tame thou hast made subject to his power: some serving for sustenance and nourishment, othersome being made appliable and fit for his ease and assistance in bodily labour, as partakers of his pains, and fellow labourers with him in his bodily business.  
3 These creatures, O Lord, being thus ordained and ordered, by and through thine everlasting and unchangeable appointment, thou hast given and bestowed upon us men, most unthankful, and of all other the unworthiest of such singular benefits: thou hast enriched us with their continual and incessant increase, and thou dost daily more and more, with new access of graces and good gifts, enlarge thy bountiful liberality towards us, in such wise, that if we had any feeling of Christianity: nay, if we were not altogether sold to sin, and made bondslaves to our own sensuality and corrupt concupiscence, we could not, but with zeal of spirit, & burning heat of heart, cry out with the Prophet David: O Lord, how wonderful are thy works through all the world! Great is God, and most worthy to be praised, and his greatness can not be searched out. One generation shall praise thy works unto another, and they shall declare thy mighty power. I will set forth in words the glorious Majesty of thine excellentness, and thy wonderful works, etc. In consideration therefore, O Lord, of the benefits, which thou hast, and at this present dost power upon us, (which are so many, that they can not be numbered, and so great, that they can not be measured,) we beseech thee to plant in our hearts the good property & virtue of thankfulness, lest we proving a barren and unfruitful soil, be so far from yielding good and hoalesome herbs, that we seem altogether choked with noisome weeds, wherewith being overgrown, we become vile, despised, contemptible, and nothing worth.  
4 There be most lively representations, and such testimonies of thy tender love towards us, as more plain and manifest can not be by any means, neither for the outward eye of the body to behold, nor yet for the inward eye of the mind to contemplate and mark: namely, creatures both heavenly and also earthly: heavenly, as the Sun, wherein the brightness of thine omnipatent and unspeakable majesty is testified to the world, which with his glorious beams, and most comfortable heat, (being the lamp of light and life to all things, which thou by thy word in the beginning didst create,) ministereth not only to man, but also to beast, foul, fish, yea to the creeping worm, occasion of inward delight and joy. For, as when it declineth and draweth down, avoiding the scope and compass of our eyes, it carrieth away with it in like manner the brightness and glory of the day, whereby the dark and unpleasant night approacheth, and creepeth upon us: even so, when it appeareth, clad with robes of majesty, and cometh like a Bridegroom forth of his chamber, the fogs and mists of the wearisome night are chased and driven away, and thereby followeth, over the face of the whole earth, most comfortable appearances of thine eternal providence, and infallible arguments and tokens of thine endless love, to the safety and health of us vile wretches, and cursed caitiffs, notablic continued. Without the lovely light of this bright shining lamp, which this our transitory life can by no means lack, it is not possible to accomplish any thing. Thou (most merciful father) hast assigned and appointed the same to be the director of all our doings: for the want of so necessary a benefit, procureth palpable darkness, and most uncomfortable blindness.  
5 For the former excellent benefit therefore (most gracious God) as also for all other: namely, thy creatures framed and made for the succour of man: for cloth and apparel to cover his body, that it may not be annoyed with the force of sharp and nipping storms, nor feel the smart of any tempestuous season: for giving him fowls of the air, fish of the salt sea and fresh rivers, and beasts of the field and forest to be his sustenance, against the assaults of hunger, and to break the force of famishment, to maintain nature, prolong life, strengthen the body, cherish the heart, and to quicken and revive the spirits of the whole man: for providing to his use wholesome herbs and plants of special virtue, to expel many contagious and hurtful diseases, and flowers of most fragrant savour and pleasant smell, to delight the senses: for making the earth bring forth and yield trees of wonderful force, stones of marvelous endurance, and other metals of strange and singular quality, to make him commodious dwelling places, wherein to inhabit and harbour, that neither the rage of frosty winter, neither yet the heat of smothering summer, nor any sudden tempest and storm (except it please thee to work contrary to the common course of nature and expectation) can work his inconvenience: for bestowing upon him the riches and treasures which lie hid in the secret celles and bosom of the ground, and the precious pearls of the unmeasurable and bottomless depth of the Sea: finally, for making all things, as well wanting, as endued with life, subject to his rule, ready at his commandment, and appliable to his service, we give thee most hearty thanks, and praise thee for thy goodness.  
6 Besides these external gifts of thine, wherewith of thine unspeakable and free liberality, thou hast plentifully stored & furnished man, thou hast most graciously revealed, and evidently given trial of thy singular care and tender affection wherewith thou lovest him, thou hast illuminated and lightened him with the lamp of understanding, reason, and judgement, whereby he being conducted and guided, hath knowledge to make choice of that which is good, and that which is evil: of that which is wholesome, and that which is noisome: of that which is commodious, and that which is injurious: of that which is hurtful, and that which is fruitful: and so consequently, of that which with his nature is agreeable, and that which is repugnant and contrary to his being.  
7 As these thy gifts are great (good God and most loving father) as indeed they are exceeding great and wonderful: so we beseech thee to power into our hearts the liquor of true perceiverance and knowledge, that we somewhat, according as the depravation and corrupt state of our nature will permit, may discern the force and fruit of thy fatherly favour, and that this vile and filthy vessel of our body, which is polluted, and as it were waxen mooldie with the dregs and lees of sin and wickedness, being sanctified and cleansed with the clear watersprinkle of thy purifying spirit, may become a fit and well seasoned vessel, to receive the sweet and comfortable water of the fountain of life.  
8 And because (most bountiful and gracious God) thou hast given us the use of all these things, and made us possessors of the same, we heartily beseech thee, to instill and let drop into the furrows of our hearts, the acceptable dew of thankfulness, wherewith our entrails being throughlie moistened and made supple, we may remember, and think upon thy tender love, and more than fatherly kindness, and in thy gifts give thee glory, and magnify thy name with the sound of our tongues, and the consent of our hearts.  
9 For, alas, what are we miserable and beggarly wretches, that have nothing by inheritance but sin and wickedness? What are we able to give, considering that we have nothing but that which we have received? in respect whereof, our own wretchedness bewrayeth itself, and our continual need and nakedness is manifest. Only this thou requirest, even the sacrifice of praise and thanksgiving, which is the thing that we are commanded to pay unto thee. For recompense thou requirest none, since that whatsoever thou givest, thou givest freely, without looking for reward.  
10 Wherefore (most merciful father and dear God,) make us thankful receivers of thy benefits, and that we may give a testimony of our thankfulness, lose and untwist the strings of our tongues, and open the pipes of our hearts, that they both may sound forth thy most magnificent majesty, and praise thee, to whom perpetual praise belongeth. Grant this necessary petition most bountiful God, for the merits of thy son Christ jesus, our only mediator and advocate,  
Amen.   

The second Blossom containing A thanksgiving for the benefit of our creation.  
WE praise and magnify thee O eternal GOD, for thy great mercy, in that it hath pleased thee, among all the works of thine hands, to make us the most excellent and noblest examples of thy justice, wisdom, and goodness. We glorify thee also for that immortal essence, the principal part of our nature, even our reasonable soul, which although it be not properly comprehended in place, yet is it resident in cur bodies, and there dwelleth as in a mansion house, not only to minister life to all the members and parts of our bodies, and to make the instruments thereof meet and fitly serving for the actions whereunto they are appointed, but also to bear the chief office in the government of our life, and that not only about the duties incident and belonging to this earthly and transitory life, but also to stir and quicken us up to the service and worship of thee our most merciful Creator.  
And as we praise thee for creating us like to thine own image, not only in the outward frame of our bodies, wherein thy glory doth appear: but also in the inward shape of the soul, which is the proper seat of thy likeness: so do we magnify thee for all the graces and blessings wherewith it hath pleased thee to beautify, adorn, and enrich the one and the other. Beseeching thee to vouchsafe us the direction of thy spirit, that we may, during the time of our journey in the wilderness of this world, employ and use them to that principal end whereto they were bestowed upon us, namely, to the benefit of our brethren, and the setting forth of thine eternal glory: through jesus Christ our only mediator and advocate,  
Amen.   

The third Blossom containing A thanksgiving for the benefit of our election.  
Glory and praise be given to thee, O Lord, in that thou hast vouchsafed to call and elect us a peculiar and chosen people unto thyself, and to reckon us in the lot of thine inheritance, being ordained to salvation, whereas contrariwise, a great number are appointed to condemnation. Which gracious gift of thine eternal election, we refer not to any worthiness in us, or to any merits of works that we are able to do, but only to the mere mercy, and bountiful liberality of thee our maker, who adoptest some into the hope of everlasting life, and judgest othersome to eternal death: which mystery is laid up in the height of thy heavenly wisdom, far above the reach of our reason and understanding, that, according to thy will and pleasure, thou mightest be honoured.  
Like thanks be given unto thee, O most merciful Father, for that thou hast not only called us unto this glorious estate of grace, but hast so assigned the same unto us, that the certainty of the effect thereof is not in suspense or doubtful. For it hath pleased thee, of thine incomprehensible goodness, to bind us together one with another in Christ our head, we being his mystical members, and to knit us unto thyself with a knot unpossible to be loosed. For this thine unspeakable mercy we praise and magnify thee, and thy son jesus Christ our tender mediator and advocate,  
Amen.   

The fourth Blossom containing A thanksgiving for the benefit of our redemption.  
WE give thee most hearty thanks for all thy good gifts O eternal GOD, of thy great goodness testified unto us even from the beginning of the world to this present hour, and specially for the performance of thy promise made unto our forefathers the patriarchs, and their generations, but accomplished to us, upon whom the ends of the world approach: knowing that the nobleness and excellency of our creation would so little profit us, considering our fall in the person of Adam, that it would rather turn to our greater shame, such is thy justice, who deniest us, when we be defiled and corrupted with sin, to be thy handieworke.  
And therefore we cannot sufficiently extol thy bottomless bounty in tendering our decayed state, that when we were danmed, dead, and lost in ourselves, didst send down from heaven, thy dearly and only begotten son, to take our nature upon him, and to die for our redemption, that in him we might seek for righteousness, deliverance, life, and salvation, according to the testimony of thy servant Peter, teaching us, that there is none other name under heaven given unto men, wherein they must be saved. By which name of jesus, he was not unadvisedly called, or by chance and adventure, nor yet by the will of men, but brought even from heaven by an Angel, the publisher of thy decree, & with a reason also given, because he was sent to save the people from their sins. Unto thee therefore O God the father our Creator, and O Christ the son our redeemer, be all honour and praise for ever and ever,  
Amen.   

The fift Blossom containing A thanksgiving unto Christ, for the benefit of our reconciliation.  
MOst hearty thanks be given unto thee, O tender saviour of our souls, who being the immaculate and unspotted Lamb of God the father, wast well content to be charged with our offences, that we might taste the sweet fruits of thine innocency, and didst most willingly offer up thy body an oblation unto thy father, after that definitive sentence, pronounced in the Consistory, had passed against thee in judgement, that we the children of wrath, outcasts from the Common wealth of Israel, strangers from the covenant, & enemies unto God, might by the divine virtue of thy death and passion, be reconciled, and escape the penalty of the law, to the curse whereof sin had made us subject, but thou by thy sufferings hast set us at liberty, and delivered us from danger of damnation.  
We cannot imagine how to extol thy mercy sufficiently, in taking upon thee a work of such difficulty, even the appeasing of thy father's wrath kindled against us, in whom the glorious image of our Creator was shamefully defaced. Thy bowels of compassion, and tender love, exceed all comparison.  
For the manifold torments which thou in thy mortal body didst suffer, in the presence of most unjust judges, are assured warrants of thy tenderness over us: whom to set free from punishment, thou gavest thine own dear and most sweet soul to be a satisfactory oblation, upon the which all our filth of sin might be cast, and so cease, as not imputable unto us any more, thereby reconciling us unto thy father, and sealing the same atonement with thy precious heart blood. To thee therefore be honour and praise for evermore,  
Amen.   

The sixth Blossom containing A thanksgiving for the benefit of our justification.  
laud and praise be given unto thee, O eternal God who hast vouchsafed to adopt us into the number of thy chosen children, not for any of our merits, but for thy mercy sake, the curse of the law taking force by sin notwithstanding. And we extol thy goodness, O most bountiful father, for that thou hast of thy free grace, for jesus sake, in whom thou art delighted, stayed the execution of thy wrath and vengeance against us, who have provoked thee to indignation by our manifold sins and wickedness, which had utterly excluded and shut us out of the gates of thy good will, did it not please thee, at the intercession of thy beloved son, to receive us into favour, and to reckon us for righteous, by the remission of our sins, and the imputation of thy sons righteousness.  
We have so lead our life since the first time that thy hand planted us in this world, as that the whole race which we have run, hath been a kind of continual kindling of thy fury to consume us: and yet (O unmeasurable mercy!) thou hast so pitied our weaknesses, that thou hast and dost justify us, that is to say, acquit us that were accused, from all filthiness, and that by the mediation of thy son jesus Christ, not by allowance of our innocency, but by imputation of his righteousness, that in him, we which in ourselves are judged unrighteous, might be counted righteous. To thee therefore, O most loving father, and to jesus Christ thy son, be all honour and glory,  
Amen.   

The seventh Blossom containing A thanksgiving for the gift of our sanctification.  
Almighty God, which from time to time hast sanctified thy people, and purged their hearts from the profane imaginations of idolatrous and heathenish unbelievers, that they might be a holy heritage, & a peculiar people unto thee, zealous of good works, and addicted unto the devout service of thee: we praise and magnify thy goodness, in that it hath pleased thee to sequester us from the number of the pagan people, who are altogether ignorant of thee, and thy divine worship, and hast opened the eyes of our understandings, and sanctified them by the visitation and presence of thy holy spirit, whereby we have attained to the knowledge of thy truth, and the mysteries revealed in the same.  
Which sanctification, as thou hast vouchsafed to begin in us, so we most humbly beseech thee to continue even to the end & term of our life, that the old leaven of maliciousness being quite cleanfed away, we may be changed into new dough, to serve thee in holiness and righteousness, which is the end of our election. O holy Ghost, which didst descend in the similitude of a dove, and in the likeness of cloven tongues, overshadow us we beseech thee, and take up thy dwelling in our hearts, that whatsoever we say, think, or do, may labour and taste of sanctification: so shall we for this, and all other thy good graces, as we are bound by duty, praise and glorify thee for ever and ever,  
Amen.   

The eight Blossom containing A thanksgiving for our preservation.  
OMnipotent God, most mighty in word and deed, which hatest nothing that thy holy hands have created, we praise and magnify thee for all thy benefits bestowed upon us from our infancy, until this our present age: for caring and providing for us all necessaries convenient and agreeable to this our mortal life: we thank thee for our health, wealth, and liberty: our peace, quietness, & tranquillity: our children, offspring, and affinity: all which are thy blessings, not due to us by desert, but bestowed upon us of thy goodness and free will.  
And as we glorify thee for these thy temporal benefits, so we magnify thee, and extol thy most holy name, for the rich treasure of thy word and Gospel, for thy holy sacraments, and other gifts powered upon thy Church and congregation: of whom we confess ourselves to be members, and thy son Christ jesus the principal and supreme head: in whom, being knit together like lively stones, we make one spiritual building, erected to the honour of thy most blessed name.  
We give thee thanks also, O merciful father, for thy patience, thy long sufferance, and forbearing to punish us, daily offending against thy divine majesty: for the preaching of thy word, to call us home unto thee by repentance, and to a reformed life: for defending us from bodily dangers at home and abroad, by water and land, in company and alone: whereas many a one doth miscarry, as we see, and by due proof are able to testify. For some are drowned, some hanged, some burned, some boiled, some dismembered, some murdered, one this way, another that way destroyed, in strange form and fashion, by fire, by water, by weapon, by famine, by sickness, and other casualties, some suddenly, some lingeringly, some infamously, and divers diversly, as they are eating, as they are drinking, as they are dancing, as they are cursing, as they are forswearing, as they are sleeping, as they are waking, some betrayed of their counterfeit friends, some ensnared of their malicious enemies, some falling into the hands of thieves on land, some assaulted of pirates on sea, and many by manifold means overtaken with divers dangers, oftentimes denouncing extremity of death.  
From the which perils, for that it hath pleased thee of thine infinite clemency to preserve and save us from our very cradle, wherewith we might have been overthrown, and so speedily dispatched, had not thy holy hand overshadowed us, and compassed us round about, being wrapped in our swaddling clouts, we give thee most hearty thanks, and praise thy blessed name with pure & undefiled lips. Accept our service, receive our sacrifice, even the elevation and lifting up of our hands and hearts unto thee, & the oblation of thanksgiving presented unto thy divine Majesty, for thine innumerable graces and blessings plentifully powered upon us from generation to generation. Glory be to thee O Father, glory be to thee O Son, glory be to thee O holy Ghost, from age to age, from posterity to posterity, and let all people say Amen,  
Amen.   

The ninth Blossom containing A thanksgiving for the gracious gift of the Gospel.  
O Almighty God, which in thy due and appointed time didst abrogate the law of Moses, by planting in the place thereof the Gospel of thy Son Christ, whom, when the fullness of years was come, thou didst send down from heaven, that he might for our safety accomplish the sum of thy divine pleasure and will. We give thee most hearty thanks, for that it hath pleased thee, of thine especial goodness, to admit us among the number of Gentiles, unto whom the same Gospel, which he brought from the bosom of thee his heavenly father, is preached, and the mysteries of the same revealed.  
We magnify thy most excellent and right glorious Name, for that thou hast called us to this state of godly life, lightening the dim eyes, and opening the dull ears of our understandings by the finger of thy grace, whereby we are put in possession of the jewel of true Christian joy, even thy sacred and holy word, the key of knowledge conducting us thereunto. Give us we beseech thee, O merciful father, such measure of thy spirit, that we may highly esteem of this most precious pearl, and show ourselves not unthankful, with the Gadarens, unto whom thy son did disclose the virtue of his divinity: but thankful, with the Samaritane, whom he cured of the leprosy. In the mean time, we praise thee, and as we have hitherto magnified thee, though not as we should, yet as we could, so will we extol thy goodness, which is praiseworthy world without end,  
Amen.   

The tenth Blossom containing A thanksgiving for the safety of the Church.  
O Eternal God, who from the beginning didst so tenderly love thy little flock, that as the hen covereth her chickens, so thou overspreadest thy people with the wings of thy providence. Example we have of Noah and his family, of Lot and his kindred, and of divers other, whom thou preservedst from imminent peril, when the contrary part, even the wicked thine enemies were utterly confounded.  
We give thee the glory due unto thy most blessed Name, for saving the ship of thy Church shaken with the tempests of tyrannous & tempestuous seas: for protecting it from the malice of spiteful pirates, who with the gun-shot of their bloodthirstiness, seek to sink this thy little vessel, and to overwhelm it in the waves, that the remnant of thy beloved may be rooted out, and utterly destroyed.  
Praise and thanks be ascribed unto thee, for rescuing thy sellie sheep from the chaps of ravening wolves, whom it hath pleased thee, whiles they have attempted the ruin and undoing of thy little household, to overthrow, and to cast the shame of their own envious devices in their own faces, confounding thy foes, who bragged of triumph, by making flesh their arm: and crowning thy soldiers with garlands of victory, contrary to hope and expectation. Beseeching thee to continue this thy care and kindness to thy congregation, cooped up in narrow and straight corners of the world, and trenched about with thousands of enemies, who watch a due time to mingle our blood with our own sacrifices. From the which unhappy hour deliver us, increasing our number, strengthening our power, and fight for us thy people. For unto thee only we appeal, who art able to prevent all the policies of Satan, and every member of his ministery. So shall we sing songs of thanksgiving in thy sanctuary, and lift up our voices of praise both evening and morning unto thee the holy one of Israel, Hosanna in the highest:  
Amen.   
FINIS.   

THE School of Skill, OR The rule of a reformed life: Digested into three sententious sequences of the A, B, C. Wherein the weak have their full measure of pure milk, and the strong their just weight of sound meat.  
BY ABRAHAM FLEMING.  Matth. 7, 12. 
Whatsoever ye would that men should do to you, even so do ye to them: for this is the Law and the Prophets.  
¶ Printed at London by Henry Denham, dwelling in Pater noster row, at the sign of the Star. 1581.   

A Preface to the true Christian Reader.  
IT is the custom of parents, disposed to train up their children in learning and knowledge of tongues, arts, and sciences: first in their infancy to commit them to some honest schoolmaster, under whom they might be taught the principles of their own natural tongue, and afterwards in tract of time, as their capacity increased, the 〈…〉 of foreign speeches. For he that determineth to erect and build a dwelling house, beginneth not at the roof, but at the foundation: otherwise, as it were a preposterous kind of attempt, so all the world would judge it fond & ridiculous.  
Again, we see, and experience teacheth no less, that the expertst and valiantest Captain that ever fought in field, was not a perfect warrior borne, though peradventure there was in him some vehement inclination to martial policy and prowess, but first he had his slender beginnings, and simple trainings up, fit and convenient for the nature of his age, which trainings up in military knowledge, & warlike activity continued, the learner becometh more skilful and courageous, and at last, by frequenting the field, and enuring himself to trials of valiantness, proveth a passing soldier.  
Even so we, whom nature indeed hath adorned with a goodly likeness, with amiableness of countenance, and with apt proportion of body, but yet thrust out into the world with polluted souls, if we be desirous to please God, and not to offend man, we must endeavour ourselves to lead a life agreeable to the written word of the Lord. The ways and means to attain hereunto, do stand upon certain principles, or positions, whereof some being affirmative, and some negative, do jointly teach us what we ought to follow, and what to eschew.  
These principles or rules leading us to the knowledge and practice of a godly and upright life, I have thought good to call The School of skill. For, as to neglect the due observation of such precepts, and utterly to contemn the use of so wholesome counsels, is a manifest reason and argument of folly: so, to esteem of them, as of acceptable treasures, and to order the course of life, according to their prescription and platform, is an evident sign and token of good skill.  
Now the Schoolmaster, whose School I entitle this to be, is such a one indeed, as being taught by the holy Ghost from above, hath had the use and practise of a godly and blameless life: the commodity whereof, and incomparable sweetness issuing from thence, when he had tasted, and saw that the end of the same was the reward of eternal life, he pitied the miserable state of men walking in blindness, ignorance, and destruction: and to revoke them, or rather instruct and teach them knowledge, that thereby they might amend their inordinate trade of life, he professed himself a teacher in this School, to the end that others, as well as he, might perceive what advantage a well disposed life affordeth.  
This Schoolmaster we must presuppose to be such a one, whose heart the finger of the Lord had touched, and into whose understanding the sun of sanctification had shined. He was not one that walked in carnal liberty, neither in the concupiscence of the eye, neither in the vanity of the mind, for than should there be a repugnancy and dissension between his conversation and profession, which ought to agree like musical concords. Take him therefore to be such a one, as being renewed in the spirit of the inner man, is able to teach, to instruct, to rebuke, and to inform, that the man of God might be made perfect in all righteousness. But now entering into this School of Skill, let us like good scholars with full purpose (God's grace being our governor) to profit and go forward in that we profess, learn by heart our A, B, C, in this School, and according to our lessons frame the course of our life.  
Abraham Fleming.   

To the Reader.  

The starkest fool,  
if well he mark  
This skilful School,  
proves greatest clerk.  
Come therefore you  
that wise would be,  
And learn anew,  
this A, B, C.    
The School of Skill, or, The rule of a reformed life.  

The first sententious sequence of the A, B, C, delivering divers doctrines of virtue and vice to be followed and avoided.  
A Wife man shall hear and increase in learning, and a man of understanding shall attain unto wise counsels.  
Be not wise in thine own eyes, but fear the Lord, and departed from evil.  
Commit thy works unto the Lord, and thy thoughts shall be directed.  
Death and life are in the power of the tongue, and they that love it, shall eat the fruit thereof▪  
Even a fool, when he holdeth his peace, is counted wise: and he that stoppeth his lips, prudent.  
Favour is deceitful, and beauty is vanity: but a woman that feareth the Lord, she shall be praised.  
Give ye strong drink unto him that is ready to perish, and wine unto them that have grief of heart.  
He that turneth away his ear from hearing the law, even his prayer shall be abominable.  
In the transgression of an evil man is his snare, but the righteous doth sing & rejoice.  
Keep thine heart with all diligence, for thereout cometh life.  
Let thine eyes behold the right, and let thine eyelids direct thy way before thee.  
Many reverence the face of the prince, and every man is a friend to him that giveth gifts.  
Northern winds drive away the rain, so doth an angry countenance the slandering tongue.  
Obey thy father that hath begotten thee, and despise not thy mother when she is old.  
Pride goeth before destruction, and an high mind before the fall.  
Quietness in a poor cottage, is better than strife in a prince's palace.  
Riches gather many friends, but the poor is separated from his neighbour.  
Smite a scorner, and the foolish will beware: reprove the prudent, and he will understand knowledge.  
The foolishness of a man perverteth his way, and his heart fretteth against the Lord.  
valiantness in a King, is like the strength of a Lion, his looks shall fray his foes.  
Wisdom is high to a fool, therefore he cannot open his mouth in the gate.  
Youth is worthy to be reverenced, if it be adorned with discretion and continency.  
Zeal without knowledge is foolishness, love without honesty is lewdness, and friendship without faith is flattery.   

The second sententious sequence of the A, B, C, delivering divers doctrines of virtue and vice, to be followed and avoided.  
Apply thine heart to instruction, and thine ears to the words of knowledge.  
A man that wandereth out of the way of wisdom, shall remain in the congregation of the dead,  
Be not light of credit, but lay thine ear open to truth and honesty, so shalt thou be worshipful.  
Be thou not envious against evil men, neither desire to be with them.  
Count nothing thine own, whiles thou livest in this world, for every man hath his talon but lent.  
Cast out the scorner, and the seditious man, so shall contention and reproach cease.  
Do good, to thine enemy to the uttermost of thy might, so shalt thou fulfil the law of charity.  
Draw towards the wise to learn wisdom, so shalt thou be had in reputation.  
Eat thou not the bread of him that hath an evil eye, neither desire his dainty meats.  
Even in laughing the heart is sorrowful, and the end of that mirth is heaviness.  
Foolishness is joy to him that is destitute of understanding, but a man of understanding walketh uprightly.  
Flattery is like unto the weeping of a Crocodile, and when he talketh most friendly, he meaneth least honesty.  
God overthroweth the wicked, and they are not: but the house of the righteous shall stand.  
Give no ear to the report of a slanderer, for in his tongue lieth deadly poison.  
He that keepeth his tongue, keepeth his life: but he that openeth his lips, destruction shall be to him.  
He shall be sore vexed that is surety for a stranger: and he that hateth suretyship is sure.  
Intent nothing that may turn to the harm of thy neighbour, for he is as thine own self.  
justice and truth are in such as fear God, as for the wicked, they abhor virtue.  
Keep not company with drunkards, nor with gluttons: for the feet of such go to death.  
Know him well whom thou makest of thy counsel, lest he bewray thy secrets.  
Look not upon the wine when it is red, and when it showeth his colour in the cup, or goeth down pleasantly.  
Let not thine heart be envious against sinners, but let it be in the fear of the Lord continually.  
Mercy and truth do preserve the King, for his throne shall be established with mercy.  
Make no friendship with an angry man, neither go with the furious man.  
Notorious liars flee from, as from a Scorpion: for they are the very fry of Satan.  
Never give thy consent in a thing that is wicked, for God rewardeth both with shame.  
Opprobrious words defile the school of him from whom they proceed, and wound to the death.  
Of thine increase spare somewhat to the poor, that God may bless thy store.  
Pity the case of such as be succourless, and shut not thine eyes against the naked.  
Patience is a sovereign virtue, and bringeth the soul of the just to everlasting comfort.  
Quicken thy heart with honest mirth, lest too much heaviness overthrow thy health.  
Quietly tarry the lords leisure in the tune of thy trouble: for so to do is wisdom.  
Rob not the poor, because he is poor: neither oppress the afflicted in judgement.  
Righteous lips are the king's delight, and he loveth them that speak right things.  
Set not thy mind upon vanity, for therein consisteth nothing that is sound.  
Submit thy neck to the yoke of obedience, so shalt thou be praised among the people.  
The wrath of a King, is as the messenger of death: but a wise man will pacify him.  
The heart of man purposeth his way, but the Lord doth direct his steps.  
violence and tyranny are the ruin of a Realm, but mercy upholdeth the King's throne.  
upbraid not thy better with contumelious talk, lest thou heap hot coals upon thine own head.  
Without counsel, thoughts come to nought: but in the multitude of counsellors is steadfastness.  
Wisdom resteth in the heart of him that hath understanding, and is unknown in the minds of fools.  
Yield to the magistrate dutifulness, and with thine equal use courtesy.  
Young or old, rich or poor, strong or weak, thou art not thine own, but Gods who made thee.  
Zacheus the Publican, offering to make restitution if he had done any man wrong, teacheth the rich of this world what their duties should be.  
zerubbabel shall lay the highest stone of the spiritual temple, his hands have laid the foundation of the same.   

The third sententious sequence of the A, B, C, delivering divers doctrines of virtue and vice, to be followed and avoided.  
A Sound heart is the life of the flesh, but envy is the rotting of the bones.  
A faithful witness delivereth souls, but a deceiver speaketh lies.  
An angry man stirreth up strife, but he that is slow to wrath appeaseth strife.  
Better is a dinner of green herbs where love is, than a stalled ox & hatred therewith.  
Better is a litrie with the fear of the Lord, than great treasure and trouble therewith.  
Better is a dry morsel, if peace be with it, than an house full of sacrifices with strife.  
children's children are the crown of the elders, and the glory of the children are their fathers.  
Contemn not any that is in authority, for that is the ready way to run into God's wrath.  
Chasten thy son whiles there is hope, and let not thy soul spare for his murmurings.  
divers weights are an abomination unto the Lord, and deceitful balances are not good.  
Depart from the foolish man, when thou perceivest not in him the lips of knowledge.  
Destruction shall light upon them that imagine evil, but to such as think on good things, shall be mercy and truth.  
Enter not into law with a rich man, for it is in him to pervert equity and right.  
Exercise thyself in that which is honest, so shall no shame follow there upon.  
Exempt thyself from the company of wanton women, for they lead thee the way to hell.  
Foolishness is bound in the heart of a child, but the rod of correction shall drive it away.  
Frowardness is the token of a fool, and inconstancy is a sign of little trust.  
Follow not the counsel of the wicked, lest thou be partaker of their punishment.  
Give admonition to the wise, and he will be the wiser: teach a righteous man, and he will increase in learning.  
Good understanding maketh acceptable, but the way of the disobedient is hated.  
Grudge not to give of thine abundance to him that is needy, lest God be angry.  
He that mocketh the poor, reproacheth him that made him: and he that rejoiceth at destruction, shall not escape unpunished.  
He that is slow unto anger, is better than the mighty man: and he that ruleth his own mind, is better than he that winneth a city.  
How much better is it to get wisdom, than gold? and to get understanding, is more to be desired than silver.  
In the mouth of the foolish is the boasting of pride, but the lips of the wise will beware of such.  
It is a great abomination when Kings are wicked, for a King's fear should be upholden with righteousness.  
If thou sinitest a scornful person, the ignorant shall take better heed: and if thou reprovest one that hath understanding, he will be the wiser.  
Keep thyself from strife, for therein consisteth a man's honour: but they that have pleasure in brawling, are fools every one.  
King's ought to be feared, as the roaring of a Lion: who so provoketh him unto anger, offendeth against his own soul.  
Kindle not contention between neighbour and neighbour, for the Lord will root such out of the land.  
Lay no privy wait wickedly upon the house of the righteous, and disquiet not his resting place.  
Let not thy wrath and controversy move thee to follow the wicked and ungodly.  
Like as the cold of snow in the harvest, so is a faithful messenger to them that send him: for he refresheth his masters mind.  
Make not thy boast of to morrow, for thou knowest not what may happen to day.  
Many there be that seek the prince's favour, but every man's judgement cometh from the Lord.  
Mercy in a King, is like a pearl of great value in a golden crown: O happy is the land that hath such a King!  
Nurture thy son with correction, and thou shalt be at rest: yea, he shall do thee good at thine heart.  
Never trust a flatterer with any secret: for such a one can not keep counsel.  
Notwithstanding thou be poor, and yet hast wisdom, thou shalt be had in reverence.  
One poor man oppressing another by violence, is like a continual rain that destroyeth the fruit.  
Oppress not the fatherless and widow, for the Lord himself will take vengeance.  
Overcome evil with good, so shall the Lord bless thee in all thy proceedings.  
Put thou nothing unto the word of the Lord, lest he reprove thee, and thou be found a liar.  
Plenty bringeth loathsomeness, and forgetfulness of God: O well is he that keepeth measure!  
Pitch not thy tents among the wicked, lest thou be overthrown in their destruction.  
Queens and Kings are to be feared of their subjects, O well is he whose heart is obedient!  
Quench the wrath of thine adversary with patience, so shall his anger assuage.  
Quickly reform thyself, if thou have offended, and excuse not the thing wherein thou hast done amiss.  
Riches and honour wait upon wisdom: yea, excellent goods and righteousness.  
Receive knowledge before silver, and understanding before the finest gold.  
Remove from thee all malice and envy, for the heart of the froward is a tormenting hell.  
Some men are rich, though they have nothing: again, some men are poor having▪ great riches.  
Seek wisdom in thy youth, so shalt thou be honoured in thine age.  
Set aside all slothfulness, and walk uprightly in thy vocation and calling.  
The law is a well of life unto the wise, that it may keep him from the snares of death.  
The righteous eateth and is satisfied, but the belly of the ungodly hath never enough.  
The poor is hated, even of his own neighbours, but the rich hath many friends.  
Visit thy friend in the time of his adversity, so shalt thou show thy faithfulness.  
Vain are all things under the Sun, only the word of God lasteth for ever.  
Unto the counsel of the wise let thine ears be open, but flee the conversation of the wicked.  
When it goeth well with the righteous, the city is merry: and when the ungodly perish, there is gladness.  
Weep over the sins which thou hast committed, and pray to God penitently for pardon.  
Where pride is, there is shame and confusion: but where lowliness is, there is wisdom.  
Yrcke and loath the follies of the flesh, for the end of them is everlasting confusion.  
Yield not thyself into the hands of thine enemies, for they seek nothing but to suck thy blood.  
Youthful array is unseemly for the aged, but gravity maketh youth lovely and gracious.  
Zealously maintain the truth, yea before a judge, for truth will prevail and get the victory.  
Zeal in a good cause is commendable and praiseworthy, O happy is he that hath such a zeal!  
Zealously to follow the commandments of God, and truly to love his law, is life everlasting.  
FINIS.   

A referendary to the Premises.  

THough praise it be to fight in field  
With valiant magnanimity,  
Yet, till thy foe be forced to yield,  
As prisoner in captivity,  
Thou canst not vaunt of victory:  
Subdue the band rebellious,  
So shalt thou be victorious.   

Again, in running of a race,  
We see by plain experience,  
That he which hath the swiftest pace,  
And gets the goal by diligence,  
Receives a winners recompense:  
The rest with running wearied,  
are slenderly considered.   

Even so this School of godly skill,  
In order Alphabetical,  
To Scholars wanting wit and will  
Is nothing beneficial:  
Because they are the principal,  
Required in each capacity:  
Bring these, and reap commodity.    

A swarm of Bees: With their honey, and Honicombes. Gathered out of the sweet and odoriferous Garden of God's Word. Herein such lessons are to be learned, as concern the whole course of our life, both towards God and man, being in number two hundred: whereof some persuade us to virtue and godliness, othersome dissuade us from vice and wickedness.  
BY ABRAHAM FLEMING.  Ecclesiasticus. 11. 3. 
¶ The Bee is but small among fowls, yet doth her fruit pass in sweetness.  
AT LONDON, Printed by Henry Denham. Anno Dom. 1581.   

The Preface to the Christian Reader.  
WE see that Bees being a sociable creature, that is, apt for company, flee together in swarms, and assembled under one hive, discharge the duty whereunto they are ordained, namely, to make Honey. The benefit of this labouring and diligent creature is so necessary, that such as have known and tasted by due proof and experience the fruit of their travel, and the sweetness of their work, will be hardly persuaded to neglect the fostering of them, for fear of losing so singular commodities as they do yield.  
Even so this swarm of Bees, which I, not by the sound of a basin, but by the painfulness of my pen, have gathered together out of the pleasant garden of Gods most holy word, where I found them scattered here and there among the fragrant flowers, and sweet beds of wholesome herbs, making most comfortable Honey, and offering thee a taste thereof, are not lightly to be esteemed, considering that the issue and event of their travel, well ordered and used, is so beneficial, as nothing more, if any thing like.  
For their Honey hath this virtue, that to such as eat it, and digest it throughlie, it giveth a regenerated mind, a sanctified soul, a circumcised heart, a mortified body, and all good things that man can imagine or devise: of which spiritual graces, who so hath once possession, his conscience will tell him what it is to taste, to suck, to eat, and thoroughly to digest Honey made by such a swarm of Bees. These Bees follow one another orderly and decently, without desire of first or highest place: out of one garden they gathered it, in one hive they made it, and for all godly disposed peoples feeding here they leave it in their Honicombes.  
There is none that having wit, will find fault with water of the clearest fountain, with flower of the finest wheat, with a garment of the costliest silk, with a ring of the purest gold, with a jewel of the highest price. For it is the nature of man to covet the very best things, yea, and to obtain them, if they may be gotten for any money. Hear thou hast a swarm of Bees, making most excellent Honey, sweet, pleasant, and wholesome. It differeth from ordinary Honey, because the Bees that made it, are extraordinary, and the flowers whereout they sucked it, grew in no common garden: it is offered unto thee gratis, no gain looked for, but only thy good will in receiving it, and thy diligence in using it. Make much therefore of these Bees, and open thy mouth wide, that thy throat swallowing their sweet Honey, may distribute the same to all thine inward parts, and that the outward and inward man may be reform.  
Abraham Fleming.   
A SWARM of Bees.  

The first Honeycomb, yielding most wholesome exhortations unto virtue and virtuous life.  
1 BE merciful and faithful, bind these two jewels about thy neck, and write them in the tables of thine heart.  
2 Be joyful in the Lord thy God with all thine heart, and lean not upon thine own will.  
3 Be obedient to the law of the Lord, honour him with thy substance, and with thy firstlings.  
4 Be a searcher after wisdom, and an inquirer after understanding and knowledge.  
5 Be wise, so shalt thou have honour in possession, but shame is the promotion that fools shall have.  
6 Be a lover of wisdom, she shall beautify thy head with manifold graces, and garnish thee with a crown of glory.  
7 Be conversant with the righteous, for their path shineth as the light that is brighter & brighter.  
8 Be careful to keep thine own counsel in a matter of weight: for therein consisteth the safety of thy soul.  
9 Be obedient to the voice of thy teachers, and hearken unto them that inform thee.  
10 Be circumspect in choosing thy way, so shalt thou escape misfortune and danger.  
11 Be thou a drinker of the water of thine own well, and of the rivers that run out of thine own spring.  
12 Be bountiful, & let thy wells flow abroad, that there may be rivers of waters in the streets.  
13 Be thou contented with thine own provision, and be glad with the wife of thy youth.  
14 Be glad with thy young wife, let her be as the loving hind and pleasant roe, let her breasts alway satisfy thee.  
15 Be wise & wary in thy ways, for the Lord seeth thy footsteps, and pondereth all thy doings.  
16 Be careful to save thyself as a Do from the hand of the hunter, and as a bird from the hand of the fowler.  
17 Be provident in Summer what shall serve thee in winter, lest thou have not to supply thy want.  
18 Be obedient to thy father's commandment, and forsake not the law of thy mother.  
19 Be at defiance with a wicked and naughty woman, for her house is the high way to hell.  
20 Be temperate in thy diet: for gluttony and gormandizing is uninéete for a man.   

The second Honeycomb, yielding most wholesome exhortations to virtue, and virtuous life.  
21 BE true and trusty to thy friend, so shall he be bold to commit the secrets of his soul into thy hands.  
22 Be conversant with the wise, and with such as be of understanding keep company.  
23 Be desirous of the fear of the Lord: for it is the beginning of wisdom and understanding.  
24 Be a wise son, so shalt thou make thy father's heart glad, and drive away heaviness from thy mother.  
25 Be a worshipper of the Lord thy God, and in the day of thine hunger, he will refresh thee.  
26 Be thou painful and laborious in thy trade and occupation, so shalt thou attain to be rich.  
27 Be just and righteous in thy life and conversation, so shalt thou have a good report.  
28 Be warned at the mouth of the wise, & despise not the counsel of such as have experience.  
29 Be diligent in doing thy duty, and towards such as are thy betters use reverence.  
30 Be a moderate spender, so shalt thou be thrifty: for prodigality bringeth poverty.  
31 Be earnest in a quarrel of equity, and whiles thou livest be never ashamed of the truth.  
32 Be zealous in religion and righteousness, rebuke the offender that he may amend.  
33 Be patiented in the time of trouble, so shalt thou receive a garland of glory at the last.  
34 Be worldly wise according to honesty, and in all thy dealings have an upright conscience.  
35 Be painful in thy life whiles thou art strong and healthful, so shalt thou be counted wise.  
36 Be rich in virtue, and poor in vice, with such riches God is glorified, and with such poverty he is honoured.  
37 Be merciful to the needy, and from such as lack, turn not thy face, lest God be displeased.  
38 Be a harbourer of the succourless, and let thine hands be open to the refreshing of the needy.  
39 Be plentiful in good works, and where occasion is ministered, leave a testimony of compassion.  
40 Be sparing in speech & laughter, for a babbler is abhorred of such as be sober and wise.   

The third Honeycomb, yielding most wholesome exhortations to virtue and virtuous life.  
41 BE merciful, so shalt thou do thyself a benefit: for who so hurteth his neighbour, is a Tyrant.  
42 Be liberal in giving, so shalt thou have plenty: for he that watereth, shall be watered also himself.  
43 Be a searcher after good things, so shalt thou find favour: for who so seeketh after mischief, it shall happen unto him.  
44 Be a lover of correction, so shalt thou love knowledge: for he that hateth to be reproved, is a fool.  
45 Be true in thy talk, and speak that which is right: for a false witness deceiveth by his lying.  
46 Be just and righteous, so shall no adversity happen unto thee: but the ungodly shall be filled with misery.  
47 Be a wise son, and hearken to thy father's warning, least being scornful thou be reproved.  
48 Be sure to keep thy mouth, so shalt thou keep thy life: for who so rashly openeth his lips, destroyeth himself.  
49 Be righteous, and thou shalt abhor lies: whereas the ungodly shameth himself, and is put to silence.  
50 Be innocent and harmless in thy wa●e● for ungodliness overthroweth & drowneth the sinner.  
51 Be righteous if thou wilt excel, and love wisdom if thou wilt be honourable and worshipful.  
52 Be a walker in the way of righteousness, for therein is life: but in the contrary is death and destruction.  
53 Be virtuous, and thou shalt leave unto thy children an everlasting inheritance, and riches that shall never rust.  
54 Be plentiful in thine alms, and God shall increase thy store, and give thee his blessing abundantly.  
55 Be faithfully occupied in the fear of the Lord, and thou shalt walk uprightly before him all thy life long.  
56 Be contented with a little in righteousness, for that is better than great rents wrongfully gotten.  
57 Be content to commit thy works unto the Lord, so shall that prosper which thou devisest and intendest.  
58 Be righteous in thy tongue, and sober in thy talk, for such are pleasant unto Kings and great estates.  
59 Be obedient and loyal, so shalt thou be in favour, and thine order of living shall be a good example unto others.  
60 Be careful to do thy duty, and have a single eye over the charge committed unto thine hand.   

The fourth Honeycomb, yielding most wholesome exhortations to virtue and virtuous life.  
61 BE humble and lowly in the whole course of thy life, let the law of the Lord be the rule to guide thy doings.  
62 Be ready to do thy friend good in the days of his distress, for in so doing thou savest his life.  
63 Be comforted in thy heaviness with the counsel of thy neighbour, & cast not away all hope.  
64 Be to other, as thou wouldst have other be to thee: that is, just, loving, favourable, gentle, and courteous.  
65 Be in thy youth mindful of thine age, and lay up in thy young years, to keep thee when thou art old.  
66 Be merry of heart, for that maketh a lusty age: but a sorrowful mind drieth up the bones.  
67 Be wise, and use few words, embrace understanding, & make much of knowledge and science.  
68 Be a searcher after virtue, and an enemy to vice, so shalt thou find perfect blessedness in the end.  
69 Be merry with them that be merry, and mourn with them that mourn, yet exceed not measure.  
70 Be careful over thy charge, so shalt thou get double credit, and increase in favour.  
71 Be discreet in thy talk & communication, and in thy behaviour be mild, humble, & courteous.  
72 Be pitiful to the distressed, secure such as be afflicted, and to the needy reach out thine hand.  
73 Be to thy friend in adversity a present help, that in thy necessity he may make retribution.  
74 Be true and trusty in thy vocation, and in all thy dealings set Gods fear before thy face.  
75 Be content with thine estate, and break not beyond thy tedder: for in so doing thou wantest wisdom.  
76 Be gentle and courteous in speech: for a smooth tongue purchaseth favour among the people.  
77 Be liberal and lend, lay not up thy treasure and see thy brother lack, but give of thy goods to the needy.  
78 Be obedient to thy parents, to thy betters give reverence, live within law and loyalty.  
79 Be circumspect and wary in all thy business, and attempt nothing without advisement.  
80 Be jealous over thine honest name, lest thou bring thyself to shame among the people.   

The fift Honeycomb, yielding most wholesome exhortations to virtue and virtuous life.  
81 BE near to thyself in the time of need, lest such as be wise laugh thee to scorn, and make thee a byword.  
82 Be faithful to thy friend in all his affairs, for thereupon dependeth thine estimation and credit.  
83 Be a companion with honest women, but of wanton minions beware: for they are the very doors of death.  
84 Be modest at the table, lest they that sit by, seeing thine intemperance, abhor thee.  
85 Be sparing at wine, for too much drinking thereof inféebleth the wit, and weakeneth the memory.  
86 Be loving and careful over thy wife, for to use her hardly, and not like a husband, is the next way to make her an harlot.  
87 Be wary how thou viewest the beauty of a woman too narrowly, lest thou be taken in her love, and so fall to folly.  
88 Be chaste in communication and talk, for many times the heart giveth utterance to the tongue.  
89 Be careful to keep thee in one place, and continue in thy calling, if thou intent to be thrifty.  
90 Be more desirous to save than to spend, least in the time of need thou have not to serve thy turn.  
91 Be a true paymaster of thy hired servant, and let him have his wages for his work.  
92 Be courteous and gentle, so shall such as be absent commend thee, and they that be present, shall rejoice in thy company.  
93 Be merry at thy meat, and give God thanks for the same, so shalt thou have always enough.  
94 Be mindful of thy duty to God, & every morning & evening magnify his holy name.  
95 Be sober and continent among young women, in the presence of thy wife, lest she burn in jealousy over thee.  
96 Be in thy conversation humble and gentle, and have a regard to the whole course of thy life.  
97 Be in thine apparel modest, in thy communication honest, in thy behaviour sober, and in all thy doings discreet.  
98 Be to the stranger courteous, to thy neighbour friendly, to all a well-willer, to none an enemy.  
99 Be to thy prince trusty and loyal, to the magistrate obedient, and to thy betters dutiful.  
100 Be thankful to God for all his benefits, and let his praise be always in thy mouth.   

harlot.  
16 Be not surety for a stranger, and for him whom thou knowwest not, be not handfasted.  
17 Be not in thy neighbour's danger: if thou be, humble thyself, and with thy friends entreat thy creditor.  
18 Be not sluggish, but consider the Emmet, and by her example learn to be wise.  
19 Be not slothful and idle, lest poverty creep upon thee, and beggary overtake thee as a traveler.  
20 Be not proud of countenance, abhor a lying tongue, and detest hands that shed innocent blood.   

The seventh Honeycomb, yielding most wholesome dehortations from vice and vicious life.  
21 BE not haunted with an heart that is full of wicked imaginations: for that is the next way to mischief.  
22 Be not a false witness that bringeth lies, nor a sour of discord among brethren.  
23 Be not a company keeper with a fair woman, lest thou be taken and entrapped with her fair looks.  
24 Be not familiar with an harlot, for she bringeth a man to beggary: but an honest woman is worth gold.  
25 Be not a tempter of thy neighbour's wife to lewdness, lest thou run in danger of God's curse.  
26 Be not a blasphemer of the Lords name, lest he be sharply avenged of thee for thy presumption.  
27 Be not a reprover of the scornful, lest he own thee evil will: but rebuke a wise man, and he will love thee.  
28 Be not of the number that say, Stolen waters are sweet, and the bread that is privily eaten hath a good taste.  
29 Be not a gatherer of goods wrongfully, for they profit nothing in the end.  
30 Be not a stirrer up of hatred and strife, but embrace love: for love covereth the multitude of sins.  
31 Be not a much babbler, for therein is great offence: but refrain thy lips, so shalt thou be wise.  
32 Be not double of tongue, and a dissembler: for the Lord abhorreth the counterfeit hypocrite.  
33 Be not an extortioner, nor an oppresser of the poor: for the Lord will take their cause in hand.  
34 Be not fugitive and lightfooted from place to place, but continue content with thine own estate.  
35 Be not jealous over thy fair and youthful wife, lest thou turn her love into hate.  
36 Be not covetous and greedy of money, for in time both thou and thy wealth shall away.  
37 Be not delicate and nice: for that is the property of women, but avoid all such vanities.  
38 Be not inquisitive after things above thy knowledge, lest thou be counted a busy body.  
39 Be not a maintainer of wrong judgement, lest the Lord confound thee in thy wickedness.  
40 Be not over careful for thy life, lest thou fall into mistrust & despair of God's providence.   

The eight Honeycomb, yielding most wholesome dehortations from vice and vicious life.  
41 BE not a talebearer from care to ear, lest thou be forsaken of thy friends, and made an outcast.  
42 Be not unjust in buying and selling, let thy balance be even, and thy weights without fault.  
43 Be not a dissembler, nor a discoverer of secrets: but faithful of heart, and trusty in counsel.  
44 Be not a purchaser of thy neighbour's house over his head, for in so doing thou suckest his blood.  
45 Be not surety for a stranger, lest thou smart for it: for he that hateth suretyship is sure.  
46 Be not a worker of deceitful works, but a sour of righteousness, so shalt thou receive thy reward.  
47 Be not corrupt in heart, for such doth the Lord abhor: but in such as are of an undefiled conversation, he hath pleasure.  
48 Be not over bold to trust in thy riches, lest thou have a fall, but use them in the fear of the Lord.  
49 Be not a sour of disquietness in thine own house, lest thou have wind for thine heritage.  
50 Be not malicious, lest thou be ensnared with thine own mouth: but be meek of speech, so shalt thou be honoured.  
51 Be not a meddler in other men's matters, lest thou be ill thought of, and have small thanks for thy labour.  
52 Be not hasty in uttering thy wrath, lest thou be counted a fool, and in the end thou discover thine own shame.  
53 Be not a slanderous person, for such a one woundeth like a sword: but a wise man's tongue is wholesome.  
54 Be not an imaginer of evil, for commonly mischief doth follow: but be a counsellor of that which is honest.  
55 Be not a liar, and a forger of untruths, for such doth the Lord abhor: but they that deal truly, please him.  
56 Be not a sluggard, feign to have, and not to get: but be diligent, and thou shalt have plenty and abundance.  
57 Be not proud, for after pride followeth strife, whilst thou thinkest none comparable in worthiness unto thyself.  
58 Be not a getter of thy goods by vanity, for they are soon spent: but they that are gathered together with the hand, shall increase.  
59 Be not desperate, and out of hope in thy heaviness: for that is the next way to kill thy heart.  
60 Be not a bolsterer of the wicked in his wickedness, lest thou be partaker of his punishment.   

The ninth Honeycomb, yielding most whoalesome dehortations from vice and vicious life.  
61 BE not deceitful: for such a one shall not roast that he took in hunting: but the riches of the just are of great value.  
62 Be not shameless in sinning, lest the vengeance of the Lord overtake thee, and thou be crushed in pieces.  
63 Be not sparing in using the rod, lest thou hating thy son, be an occasion that he curse thee another day.  
64 Be not scornful, least in seeking for wisdom, thou find it not, though thou wouldst give gold for it.  
65 Be not familiar with a foolish man, when thou perceivest not in him the lips of knowledge and understanding.  
66 Be not injurious and wrongful to the poor: for therein thou blasphemest thy maker, and dishonourest his majesty.  
67 Be not proud and haughty of heart: for such doth the Lord abhor, and he hateth them even to hell.  
68 Be not froward in thy ways, if thou wilt please the Lord, but follow the path of peace and equity.  
69 Be not a deviser of vanities which please thine own heart, for with such toys is the Lords wrath kindled.  
70 Be not a wicked doer: for such as exercise themselves in naughtiness, are an abomination unto him.  
71 Be not careless at the King's displeasure: for the wrath and anger of the Prince, is the messenger of death.  
72 Be not rash in thine enterprises: for of rashness and hardiness cometh repentance and sorrow.  
73 Be not a controller of thy betters: for in so doing, thou dost run among thorns and thistles.  
74 Be not offensive to thy brother in any thing, lest he being grieved, complain against thee bitterly.  
75 Be not a provoker of the angry, least by heaping fire upon fire, thou thyself feel the flaming heat.  
76 Be not acquainted with a sorcerer, and with an enchanter or soothsayer keep not company.  
77 Be not curious in vanities, lest thou become a scorn among the wise, and a mocking-stocke among the sober.  
78 Be not overcome with wine and strong drink: for thereby many a wise man hath showed himself a fool.  
79 Be not favourable to the malefactor, and seucare against the innocent, for that is to pervert justice.  
80 Be not a shifter, to live by other men's sweat, but let thine own labour minister unto thee allowance.   

The tenth Honeycomb, yielding most wholesome dehortations from vice and vicious life.  
81 BE not wanton nor light in thy behaviour, lest thy manners being marked, thou reap shame and rebuke.  
82 Be not a coverer of an offence, where the offender falleth wilfully, but open his fault that he may be reproved.  
83 Be not seditious and given to discord and strife, lest thou be counted a maintainer of mischief.  
84 Be not vainglorious and confident in thy foolishness, for such a one is like a she Bear rob of her whelps.  
85 Be not a rewarder of evil for good: for if thou so do, evil shall not departed from thy house.  
86 Be not a justifier of the ungodly, nor a condemner of the innocent: for both these doth the Lord abhor.  
87 Be not delighted in sin and wickedness: for that is to bring destruction & everlasting death to thine own soul.  
88 Be not froward of heart, lest thou thereby obtain no good: neither bear thou a double tongue in thy mouth.  
89 Be not wilful in thine own opinion, neither defend thou obstinately that which is not right.  
90 Be not wise in thine own conceit, least in so doing thou be counted a fool among the discreet.  
91 Be not married to thine own fancy, and like not so well of thy self, as to have other in contempt.  
92 Be not hasty to be revenged upon thine enemy, but bridle thy raging lust for a time with reason.  
93 Be not stubborn and revellious against a magistrate, lest thou heap coals of fire upon thine head.  
94 Be not presumptuous, and of an haughty heart: for the end of pride is shame and confusion.  
95 Be not a listener after news, nor a raiser up of reports, lest thou become a common scorn.  
96 Be not a laughter at other men's miseries: for thine estate is subject to the like wretchedness and calamity.  
97 Be not a grudger against God, if he afflict thee: but patiently bear all tribulations and sorrows.  
98 Be not suspicious where there is no appearance, and though there be, yet be not too rash in thy judgement.  
99 Be not liberal of another man's, lest thereby thou grow out of credit with thy friends.  
100 Be not a deceiver of the simple, nor guileful in thy dealings: for that is the way to lose love and favour.   

The Conclusion.  

Taste of the honey here in this hive,  
If thou wilt learn to live well, and thrive.   
FINIS.   

A referendary to the Premises.  

NO cookery is so exquisite,  
No dish so dainty dressed,  
But overcommes the appetite,  
By gluttony oppressed:  
And therefore wise King Solomon  
Commendeth moderation.  
No kind of sweet restority,  
Though curiously compounded,  
No instrumental melody,  
In time and measure sounded,  
But by degrees superlative,  
Offends the virtue sensitive.  
Such store of honey is gathered,  
Hear in this swarming Beehive,  
As being often swallowed,  
So whets the power digestive,  
That more and more it coveteth,  
And never faints or surfeteth.  
Who would not then most hungerly,  
Eat plenty of this honey,  
Which tastes so sweet and savourlie,  
And costs so little money?  
The use thereof is general,  
God grant it prove effectual.    

A Plant of Pleasure, Bearing fourteen several flowers, called by the names of Holy Hymns, and Spiritual Songs. Wherein such godly exercises are presented to the hands of every particular person, as may conveniently be applied to their private use, not only in the pleasant Spring of prosperity: but also in the hard Winter of adversity.  
BY ABRAHAM FLEMING.  Ephes. 5. verse, 18, 19 
¶ Be ye fulfilled with the spirit, speaking unto yourselves in Psalms, and Hymns, and Spiritual Songs, singing and making melody in your hearts.  
AT LONDON, Printed by Henry Denham. Anno Dom. 1581.   

A Preface to the true Christian Reader.  
IT is a natural inclination of man, for the delighting and solacing of himself, after some labour or exercise, to seek such recreations, as do best agree with his disposition. Hereupon, some covet this game, othersome that: and every man indeed what maketh most for his contentment. Which kind of recreations and refreshings, men are not forbidden in God's word to use, so that the fear of his divine majesty prevent them in all their actions: and that they abuse not those benefits of recreation to a licentious and wanton liberty.  
Very necessary it is, that consideration be had of the state of the body, which cannot always endure labour, but that now and then it must be refreshed, not only with some intermission & ceasing from travel, but also with some kind of exercise coupled with delectation and pleasure, whereby not only the body, and every member thereof, is comforted, but the mind also, and the faculties or powers of the same jollily quickened.  
Such care taken for the body, which is earthly and corruptible, should teach us (I think) a point of wit, which we want, touching the regard wherewith we ought to be moved for the good estate of the mind or soul, which is heavenly and immortal. For how much the mind is more precious than the body, so much the more, wisdom would, it should be esteemed: otherwise we shall seem to prefer the shell before the kernel, the bark before the pith, the shadow before the substance, yea, most absurdly, we shall refuse wheat for chaff, pure gold for dross, clear wine for dregs, and in conclusion repent our want of grace.  
It were behoveful therefore for us, first and principally to see to our mind, which is chiefest part of our essence and being, that the same, after some serious study and contemplation, desiring to be refreshed, be not fed with fond fancies, fables, dotages, imaginations, dreams, & I cannot tell what idle and unfruitful discourses, which kindle the affections, and set the flesh agog: but rather with holy exercises, and godly meditations, such as are and may be provided for the purpose, to revive the spirit, and quicken the new man, if the party be graciously affected.  
Thou hast here therefore presented unto thine hand (good Reader) a plant of pleasure, bearing fourteen several flowers, called by the name of holy Hymns and spiritual Songs, to read at thy leisure for thy recreation, and not so much for thy recreation, as for thy profit: which I have put partly in rhythm, and partly in prose, for the satisfaction of sundry Readers desires, some being addicted to this, and some delighted in that kind of writing. I would to God it were in me to frame my wit to the will of the well disposed in all points. I have done what I could, the Lord knoweth what I would: his name be praised for all, whose glory to seek and set forth, I beseech him give us all grace, so shall the faithful rejoice and clap their hands, but shame shall fall upon the reprobat, & force them to hang down their heads.  
Abraham Fleming.   
A Plant of Pleasure, bearing fourteen several Flowers.  

¶ The first Flower called a holy Hymn,  
containing 1 A petition unto God for the remission of sins. 2 A description of God's greatness. 3 Of his habitation, and that he seethe all things.  
A.  
1 AS the Sun is the soul and life of the world, so is thy word (O God) the comfort of my heart.  
Be gracious & favourable unto me thy servant, that I may be free from the malice of mine enemies.  
Reward me not according to my deservings (O Lord) for I am full of sin, and in me there is no righteousness.  
According to thy loving kindness therefore (O merciful father,) blot mine offences out of thy register, and pardon me.  
Have mercy on me, O fountain of all mercy, cleanse me from the corruption of sin, and wash me with the water of thy word.  
Am not I a reasonable creature, endued with knowledge and understanding? O Lord, to whom should I then come, but to thee?  
2 Men, beasts, fishes, and fowls, they are the works of thine hands, by the virtue of thy word they were created and made.  
From the rising of the Sun, to the going down of the same, I will continue in the contemplation and view of thy greatness.  
Lighten the eyes of my heart (O Lord) that they may see the mightiness of thy majesty in thy creatures.  
Endless is thy glory, and thy power is incomprehensible: wonderful art thou in thy judgements.  
marvelous things are wrought by thine omnipotent hand day by day, the eyes of all people are witnesses of thy power.  
3 In heaven is thy dwelling place, from whence thou beholdest the comings in, and the doings out of all men.  
Nothing is hidden from thine eyes, O Lord, the brightness of thy majesty can not be absent.  
Give me grace (O God) to lead my life in the love of thy law, so shall I not miscarry.   

The second Flower called a spiritual Song,  
containing 1 A commemoration or remembrance of the benefits of Christ's death and passion. 2 A petition for thankfulness. 3 A confession of God's greatness and almightiness.  
B.  

1  
ALL people praise the Lord,  
with faithful heart and voice,  
Be bold to magnify his name,  
and therein to rejoice.  
Remember well the work,  
which he for us hath wrought,  
And laud his name accordingly,  
in word, in deed, and thought.  
Hell gates he hath shut up,  
in spite of Satan's power,  
And saved the souls of sinful men  
from torments sharp and sour.  
Most mighty is his arm,  
his greatness hath none end,  
From force of foes that us assault,  
all his he doth defend.   

2  
Lord lighten thou our hearts,  
that we may praise thy power,  
Eternally which flourisheth,  
and worketh every hour.   

3  
Most mighty is thy word,  
thy majesty surmounts,  
In glory none so excellent,  
(as scriptures cast accounts.)  
No Prince nor Potentate,  
may once with thee compare,  
Give us thy grace no less to learn,  
(O Lord) with Christian care.    

The third Flower called a holy Hymn,  
containing 1 A request for assistance against our adversaries. 2 A confession of our vileness by reason of sin. 3 A petition for true mortification and regeneration. 4 Of the preciousness of man's soul.  
R.  
1 ACcording to thine unmeasurable mercies, O God, hear my prayer, and let thine ears be open to the cry of my complaint.  
Be my saviour and deliverer from danger and distress, & bridle thou the desperateness of mine adversary, that he do me no mischief.  
Rebuke them (O Lord) that go about to raise reproaches against me: chastise them, that they may see wherein they have offended.  
As for me, I will withstand them in their maliciousness: for I hope thou wilt arm me with the spirit of fortitude and patience.  
Holy one of Israel, hear the supplication of me thy servant, and in the time of necessity assist me.  
2 A worm and no man I confess myself to be, yea, more vile and contemptible, than any unreasonable creature: for sin hath stung my soul.  
My heart is defiled with a thousand corrupt cogitations: yea, the thoughts which are hidden in my heart, are not so infinite, as they are wicked.  
From mine infancy and cradle I have been blemished with sin, and as for righteousness or justice, there is none in mine entrails.  
Lord, I am so overwhelmed in sin and iniquity, that I stand in continual fear of thy punishment: Oh give me grace to repent!  
Evening and morning I call my sins to memory, and they are more in number than the hairs of my head: yet (O Lord) be merciful.  
3 Make me a new creature by the inspiration of thy sanctifying spirit, and let mine inward man be circumcised with the razor of mortification.  
Increase in me godly desires, and let all carnal concupiscences be quite quenched in me, that I may long after nothing, but the love of thy law.  
4 Nothing is more precious in thy sight (O Lord) than the soul of man, O let not sin prevail against it.  
Grant me thy grace even to the last hour of my life, that I may have in heaven mine inheritance, purchased by Christ his death and passion,  
Amen.   

The fourth Flower called a Spiritual Song,  
containing 1 A glorifying of God. 2 An exhortation to praise him. 3 A repetition of certain properties in him. 4 A protestation or vow of Christian duty to do him reverence.  
A.  

1  
ALl glory unto God,  
the guider of the just,  
Blessed be his name in heaven & earth  
whereto the righteous trust.   

2  
Repair his temples to,  
him worship and adore,  
hallelujah sing and say,  
to him for evermore.   

3  
He is the God of grace,  
whose kingdom knows none end,  
A mighty God, from all annoys  
that can his flock defend▪  
Most merciful is he,  
to such as do repent,  
Forgiving them, which for their sins  
are sorry and lament.  
Laud we his holy name,  
as duty doth command,  
Each tongue sound out his majesty,  
adore him sea and land.   

4  
My heart, my tongue, and voice,  
shall play the organ pipes  
In praising him, out of the score  
our desperate debts which wipes.  
No time will I let slip,  
(if God do give me grace)  
Great thanks to render to his name  
which filleth every place.    

The fift Flower called a holy Hymn,  
containing 1 The reward of the proud and impenitent. 2 An admonition not to be high minded. 3 To be touched with compassion towards the afflicted. 4 To be mindful of God's mercies in tribulation. 5 A declaration of his omnipotency and power. 6 A petition that the word of God might be the rule of our life.  
H.  
1 AN humble heart is a sacrifice unto the Lord, a contrite spirit he will not despise: as for the proud and impenitent, he casteth them out of his favour in the heat of his indignation.  
2 Be not high minded, neither puffed up with a vain opinion of thyself: but consider that thou art but dust and ashes, and that thou hast nothing but naughtiness by nature.  
3 Relent at the adversities and afflictions of thy neighbour, and in the bowels of compassion mitigate his misery, for nothing falleth upon him, but the same may in time chance to thee.  
Arm thyself with patience, to endure all tribulations: if God chastise thee with any kind of punishment, acknowledge thine own transgressions in that behalf, and be penitent.  
4 Have in thy mind the greatness of God's mercies, which are above all his works: put thy trust in him in the time of trouble, he will deliver thee, and set thee at liberty.  
Ask after secure where it is to be found, the Lord is all sufficient, he hath treasures of good things for them that love him: as for the wicked of this world, they are out of his favour.  
Much mightier is the mercy of the Lord, than the heart of man can conceive: of his power there is no end: all the world is replenished with his greatness most excellent and glorious.  
5 Fall down ye hills before his presence, tremble ye deeps at the sight of his majesty: for the whole compass of the world he holdeth in his hand, to dispose the same at his pleasure.  
Lord God of jacob, who is like unto thee? Heaven and earth are witnesses of thine excellency: the Sun and the Moon declare the greatness of thy glory to all nations.  
Every creature telleth abroad that thou art omnipotent: for at thy beck all things obey, yea heaven itself, which is thine own habitation, trembleth and quaketh at thy thundering voice.  
6 Make me (O Lord God) obediently to lead my life, direct thou my footsteps by the rule of thy law, and let thy holy word be a lantern before me, that I go not astray.  
If I have at any time swerved and done amiss, it hath come to pass through the want of thy word, which (I beseech thee) let lighten my doings, like a bright burning lamp.  
Notwithstanding (O Lord) I deserve no such favour and love at thy hands: yet for thine own sake, which art the fountain of mercy, vouchsafe to show thyself gracious.  
Glory, honour, and praise be ascribed unto thee, which hast been from beginning of beginnings, and shalt continue in power and majesty, when all things vanish and decay.   

The sixth Flower called a spiritual Song,  
containing 1 A petition for humility, and assistance against our enemies. 2 For mercy and love of God's law. 3 For the leading of a good life.  
A.  

1  
AN humble heart, O God,  
unto thy servants give,  
Be thou to them a loving Lord,  
whiles in this world they live:  
Regard thy little flock,  
be thou to them a shield,  
And then defend from greedy Wolves,  
lest overcome, they yield.   

2  
Have mercy on us all,  
whose ways most wicked are,  
And to the path of Paradise,  
our speedy steps prepare.  
Make us to love thy law,  
and therein to delight,  
For that is an oblation  
most pleasant in thy sight.   

3  
Let me so lead my life,  
that what I think, or say,  
Extend unto the laud and praise,  
of thee (my God) alway.  
Make me an instrument,  
thine excellence to sound,  
In faith and in good works (O God)  
vouchsafe I may abound.  
Nothing, though high of price,  
and glorious to the eye,  
Grant mighty God from thy precepts  
may draw my feet awry.    

The seventh Flower called a holy Hymn,  
containing 1 An invocation to God for succour in affliction. 2 For restitution of perfection lost by sin. 3 For the fortifying of faith in time of trial. 4 For prosperous success of our enterprises. 5. For protection and strength in persecution of the Gospel. 6 A deprecation against God's enemies, and the adversaries of his Word.  
M.  
1 AT evening and at morning I praise thee, O God, early do I call upon thee: yea, before the rising of the Sun do I direct my voice to thee, my King, and my God.  
Be not far from me in the time of mine affliction, but when troubles assault me, be thou present and at hand to defend me, so shall I feel comfort in my soul, and glorify thy most excellent name.  
2 Restore to me the fullness of thy grace, which mine own sins, and the transgressions of my progenitors have diminished, that by the restitution of the same, I may the more uprightly lead my life before thy face.  
3 And though the world be full of wickedness, and thy glory daily derogated by the devilish devices of lewd livers, yet so fortify my faith, that I fall not away from thee.  
Help me, O God, to withstand the subtle suggestions of Satan, and all Satanical soldiers, such I mean as set shoulder against thee, & thy son Christ.  
4 Accept me among thy chosen children, and overshadow me with the shield of thine omnipotency, that whatsoever I take in hand, may have happy success, to my profit, and to thy glory.  
5 Mightily protect me in all perils and dangers, specially in the time of persecution, when thy Gospel is called in question among false Heretics, superstitious Papists, and cavilling Schismatics.  
Fortific my spirit with the armour of thy word, that I may power it out plentifully in the presence of thine enemies, to their shame and confusion, and to the advancement of thy name.  
Let not their sophistical assertions entangle or entrap me, but let thy sacred Scripture so flourish and fructify in my heart, that by thy gracious gift of understanding, I may control them in their errors.  
Enter thou with me, O Lord, when I am cited to appear before the Satanical synagogue, which presumptuously call the professors of thy Gospel to a reckoning of their religion: O be thou mine assistant!  
Make them ashamed of their malicious imaginations, and in their own snares let them be entangled, overwhelm them in the pit which they have prepared for others, so shall I magnify thy heavenly power.  
Increase in them the spirit of wilful blindness, because they have not been harbourers of thy faithful ministers, and because they have contemptuoustie withstood thy word, which is the liquor of life.  
Nevertheless, if it be thy pleasure, such as feel any remorse of conscience, and be sorry for their obstinacy, vouchsafe to receive them into thy favour, that they may be witnesses of thine unspeakable mercy.  
God the father, God the son, and God the holy Ghost, hear my prayer, and let my cry be considered: for thine own sake, and for thy sons sake (O God) look down from aloft, and show thy loving kindness to all people.   

The eight Flower called a spiritual Song,  
containing 1 The chiefest comfort in this life. 2 The means whereby to obtain blessedness. 3 The cause of a quiet conscience, and how it is come by. 4 An exhortation to glorify God.  
F.  

1  
AMid so many miseries  
depending on our life,  
Behold a comfort, namely this,  
with sin to be at strife.   

2  
Resisting of concupiscence,  
subduing fleshly lust,  
Are means to come to blessedness,  
enjoyed of the just.   

3  
Hereof the true tranquillity,  
remaining in the mind,  
According to her quality,  
doth flourish in her kind.  
Most mighty jove be praised,  
whose grace doth compass this,  
For no deserts of ours, whose lives  
are daily lead amiss.   

4  
Land we his holy name,  
as doth us best become,  
Exalt him in his holiness,  
O nations all and some.  
Make all your mirth and glee,  
on him alone to rest,  
In him rejoice and clap your hands,  
oblations such are best.  
Nothing so much becomes  
a Christian, than death this:  
Grant us the same, O gracious God  
that livest aloft in bliss.    

The ninth Flower called a holy Hymn,  
containing 1 A petition for repentance and remission of fins. 2 A deliverance from our enemies. 3 An invocation upon God for present help. 4 A deprecation against the adversaries of God's truth.  
L.  
1 A Penitent heart (O God) thou wilt not despise, O teach me thy statutes, that I may see my sin.  
Be favourable unto me, whose iniquities are gone over my head: O heal my sores and ulcers, which stink in thy sight.  
2 Rise up thou holy one of Israel, like a Giant in triumph, and rescue me from the eruptions and inrushing of mine enemies.  
According to thy greatness deliver me, O set me free from the furiousness of my foes, from the furiousness of my mortal and deadly foes.  
Horrible are the mischiefs which they have imagined against me: but thou which art omnipotent, wilt overwhelm them in their maliciousness.  
3 As for me, I will be confident, upon thy providence will I depend, upon an assured hope of thy heavenly help will I attend, O Lord.  
Make no long tarrying, O my King and my God: for upon thee only doth the anchor of my salvation rest, thou art my health and my safety.  
Forsake me not in the time of need, lest mine enemies taking courage against me, scorn at me in their pride, and say, where is thy God?  
4 Let not the enemies of thy truth, bear up their bristles against thee, and contemptuously cast thy glory to the ground: O Lord destroy both them and their devices.  
Even as the Sun consumeth snow, and as wax wasteth in the furnace, so let them be put to silence in the rigour of thy wrath and judgement.  
Make them like unto Sodom, and like unto Gomorrha, make them like unto Pentapolis and Babylon, that they may know thou livest which art Lord over all.  
Enlarge their torments far above the torments wherewith they have persecuted thy people: deal with them according to thine own pleasure.  
Not my will, but thy will be fulfilled, O father: according to thine own decree deal with them, either in mercy, or in judgement.  
Give them proofs of thine omnipotency, that they may know thee which sittest above, whose eyes see their devices, and art able to revenge thine own cause.   

The tenth Flower called a spiritual Song,  
containing 1 An exhortation to praise the Lord. 2 That all states and degrees ought to stoop before him, and do him reverence. 3 Wherein our mirth and melody should consist. 4 That all creatures must magnify God's Majesty.  
E.  

1  
ATtend ye nations & give ear,  
O learn to laud the Lord,  
Behold his wondrous works, and praise  
his name with one accord▪   

2  
Rich, poor, weak, strong, old folk & young,  
approach and praises sing,  
All people dwelling in the world,  
to God oblations bring.  
High potentates and all estates,  
the king that crown doth wear,  
And subjects sworn to loyalty,  
the Prince of Prince's fear.   

3  
Make all your mirth and melody,  
his honour to resound,  
Fear him in truth and faithfulness,  
whose blessings do abound.  
Let every thing lift up their voice,  
and laud his holy name,   

4  
Each creature drawing vital breath,  
extol and praise the same.  
Magnificent and wonderful,  
yea▪ only God is he,  
In these his works before our eyes,  
his puissance we may see.  
No time therefore let us omit,  
in publishing his praise,  
Give glory, oh heaven, oh earth and sea,  
to him which lives always.    

The eleventh Flower called a holy Hymn,  
containing 1 A petition to God under a continued allegory, for a renewed life. 2 The weeds of the heart. 3 The good and wholesome herbs of the soul.  
M.  
1 AS silver is purged from dross by the force of the fire, so by thy mercy, O Lord GOD, let me be purged from mine offences and sins.  
Be favourable unto me an unfruitful bough of old Adam's rotten and putrefied stock, O water thou me with thy sanctifying spirit.  
Rain down from heaven upon me, I beseech thee: O let the drops of thy grace fall upon me, that I may bud and bear blossoms.  
As for the weeds of wickedness and sin, let them whither and die in me, that I may lead an upright life in thy sight and glorious presence.  
Husband me in such wise, O Lord, that I may fructify and increase abundantly, that I may bring forth thirty, sixty, and an hundred fold, according to thy good pleasure.  
A river of pleasantness be thou unto me, whereby I may be filled full of sap, and flourish continually like the green bay tree.  
Make my leaves never to whither or vade, let not the Sun scorch or dry them, to the loss of their beautiful colour and seemliness.  
From all storms and tempests shield and overshadow me, that my root may be replenished with pith, and my branches spread abroad.  
Let not the blustering blasts of winter do me any harm, but as   

my lips and my tongue, gratte in me a desire and delight to speak the truth justly, uprightly, and Christianlie.  
Lighten thou my ways, and direct all my doings, let the dew of thy blessed spirit drop into my heart, so shall I be obedient unto thy law.  
4 Enter not against me in judgement and rigour, but let thy mercy prevent thy justice, so shall I be sure to escape shame, reproach, and confusion.  
5 My heart, my tongue, and my voice, shall become instruments of praise, to sound out thy greatness and goodness, in the cares of all people and nations.  
In my bed will I meditate of thy commandments, at my meat thy law shall be in my mouth, thine ordinances & statutes shall be my daily exercise.  
Neither gold nor silver, neither precious stones, neither robes of royalty, nor princely treasure, delight me like thy word.  
greedily will I seek after the love of thy law, at morning and at evening: yea, at midnight will I comfort my soul in thy gracious Gospel.   

The fourteenth Flower called a spiritual Song,  
containing 1 Sententious exhortations from sundry sins. 2 To live according to God's law. 3 Not to mistrust his power in the time of trouble. 4 The reward of them that do after Gods will. 5 To esteem the Preachers of the Gospel. 6 To take no evil thing in hand.  
G.  

1  
Abstain from fleshly lust,  
and spiritual peace possess,  
Be slow to follow wanton ways,  
all wicked thoughts suppress.  
Revolt from vicious works,  
forbidden deeds detest,  
Alluring looks, and lying lips,  
in silence let them rest.   

2  
Have God before thine eyes,  
who searcheth heart and rains,  
And live according to his law,  
than glory is thy gains.   

3  
Mistrust not thou his might,  
when sorrows thee assail,  
For he is of sufficient force,  
in perils to prevail.  
Lay up within thy heart,  
his testament and will,   

4  
Eternal life is their reward,  
that do his laws fulfil.   

5  
Make much of such as teach,  
and preach his gospel pure,  
In them, if thou attend their talk,  
God will thy peace procure.   

6  
Nothing attempt in haste,  
which hurtful may be found,  
Grow day by day from grace to grace  
so shall thy bliss abound.    


The Conclusion.  
Not only with tongue,  
and sound of thy voice,  
But with thy whole heart,  
in JESUS rejoice.    
FINIS.  

A referendary to the premises for the godly Reader.  

SOme live in fleshly pleasure,  
And some in courtly bravery,  
Consuming lands and treasure,  
About a golden slavery,  
Whose sweetness whiles they covit,  
They cannot choose but love it.   

Some never cease lamenting,  
Because they are in penury,  
And always are inventing  
Their end by mortal injury,  
Whereas they should content them,  
With that which God hath sent them.   

But be thou better learned,  
Which lovest Christ his verity,  
Whereby thou hast discearned,  
That every thing is vanity,  
The world, and all within it,  
Though worldlings sweat to win it.   

And when convenient leisure,  
Doth serve for recreation,  
Then use these plants of pleasure,  
And grifts of consolation:  
Yea then, and always use them,  
And at no time refuse them.    

A Grove of Graces, Supplied with plenty of Plants, appliable to pleasure and profit: Whereof whosoever be disposed devoutly to take a view, they shall have the choice of forty (and not so few) godly exercises of Christian duty: ordinarily to be used before and after their daily diet.  
BY ABRAHAM FLEMING.  1. Tim. 4. ver. 4, 5. 
¶ Every creature of God is good, and nothing aught to be refused, if it be received with thanksgiving, for it is sanctified by the word of GOD, and prayer.  
AT LONDON, Printed by Henry Denham. Anno Dom. 1581.   

A Preface to the true Christian Reader.  
AS the benefits of God are manifold, or rather infinite, bestowed upon man, from the time of his creation, even so ought the fruits of his obedience & thankfulness to be abundant and plentiful. For, if a man having divers good friends, but some more beneficial than othersome, showeth himself most officious and dutiful to them, of whom he hath received most commodity: by how much the greater reason ought we so to behave ourselves in all kind of holy service towards God, who hath heaped upon us more blessings, than the tongue of any man can utter, or his memory contain?  
We see that all things are created by God, all things nourished by him, all things increased by him, all things multiplied by him, and all things preserved by him, for the use of man, unto whose government he hath committed them, put him in full possession, and given him a lordly title over them, to use and dispose at his pleasure: requiring at his hands for this singular bountifulness, nothing but an understanding heart, a renewed mind, and religious lips, which might tell abroad the great goodness of so loving a God, and stir up others to magnify his name.  
And although we ought to glorify God at all times, according to the continued course of his compassion and kindness showed unto us, from the day of our birth, until this present hour, sundry and many ways, as well in clothing us, as also in nourishing and feeding us, besides other invisible graces, which not appearing to the world, can not so well be remembered: yet, because my purpose is particular, and stretcheth no further than to Christian dutifulness, proper unto God for his daily blessings presented unto us all upon our ordinary tables, I would not wish thee (good Reader) to look for any other matter at my hands, than the very title of this treatise doth import, which I have called by the name of A Grove of Graces.  
For as in a Grove there do grow many plants of great variety and choice, the weakest and slenderest whereof may in due and convenient time do some good and necessary service: even so (gentle Reader) thou hast here in this Grove sundry good Graces put into thine hands, some in verse, and othersome in prose, all and every of them tending to God's glory, as blessings and thanksgivings unto his divine Majesty, for his unspeakable clemency, and fatherly providence, which he hath over us sinful and wretched creatures, whereof the Lord give us grace to continue mindful, and keep us in the reverent use of his good gifts, for jesus Christ's sake, our only mediator and advocate, Amen.  
Abraham Fleming.   
A Grove of Graces.  

The first Plant. ¶ Grace before Dinner.  
Almighty God, thou giver of all good things, bless we beseech thee the meat which is set before us for our repast, and us the receivers of the same, that we may prosper with it, and that the substance thereof converted into nourishment, may make us strong, and able of body to endure and go through our daily labour. Open our eyes also, O Lord, that we may see from whom all things do come, and seeing, may extol and magnify thy name, through jesus Christ,  
Amen.   

The 2. Plant. ¶ Grace after Dinner.  
BRethren and Sisters assembled and refreshed with the blessings of God, forget not to give him thanks for the present use of these his comfortable and nourishing creatures, beseeching him to continue them among us, and to make us thankful partakers of the same, for his sons sake jesus Christ our Lord,  
Amen.   

The 3. Plant. ¶ Grace before Supper.  
REason requireth, and duty demandeth, that in partaking of these good creatures of God, we use a Christian reverence, & have before our eyes the fear of his divine Majesty, which we beseech thee, O God, to vouchsafe us, for his sake, in whom thou art best pleased, jesus Christ our saviour,  
Amen.   

The 4. Plant. ¶ Grace after Supper.  
A Thankful heart, which is the sacrifice that thou requirest O Lord, grant unto us thy servants, nourished and fed at this present by thy providence. Open our mouths, that we may sound forth thy praise, and also with one consent glorify thy divine Majesty, saying: Blessed be thou O eternal God in all thy gifts, and extolled in all thy works. All glory, honour, power, and dominion, be ascribed unto thee world without end,  
Amen.   

The 5. Plant. ¶ Grace before Dinner.  
HEre we see most manifest and apparent signs of God's love and fatherly care over us: who daily feedeth our mortal bodies with nourishment convenient and agreeable to our nature. Let us therefore soberly receive them as preservatives against hunger, and forget not to magnify his goodness, which so mercifully and favourably tendereth our weakness, through jesus Christ our Lord,  
Amen.   

The 6. Plant. ¶ Grace after Dinner.  
ALl praise and thanks be given unto thee O God omnipotent, which hast fed us, not only this day, but the whole term of our life. We bring unto thee the bullocks of our lips, beseeching thee to accept our oblation of thankfulness, offered and presented unto thee for thine unmeasurable and undeserved bountifulness. This we do, O Lord, in his name, who for our sakes became accursed, jesus the righteous, who with thee and the holy Ghost, be evermore glorified,  
Amen.   

The 7. Plant. ¶. Grace before Dinner.  
MOst gracious God, the giver of all good gifts, without whom nothing is nourishable, be it never so delicate: we beseech thee that these thy creatures, proceeding from thine almighty providence, and set upon this table for our sustenance, may turn into wholesome substance of flesh and blood in our bodies.  
And because many times, even thy good creatures, through our intemperance, turn into poison, and by our own abuse, breed sundry diseases: grant (we beseech thee) that we may moderately eat and drink that which is daily ministered unto us for our relief, and give thee continual thanks for these and all other thy benefits, through Christ our Lord,  
Amen.   

The 8. Plant. ¶ Grace after Dinner.  
FAther everlasting, continual thanks and praise be ascribed unto thee, which from our creation and first coming into the world, even till this present day & hour, hast given us all things necessary for our bodies: grant (we beseech thee) that as we have received corporal food and sustenance from thy hands, so we may be faithful and true partakers of the spiritual Manna, whereby our souls are sustained to everlasting life, through jesus Christ our Saviour,  
Amen.   

The 9 Plant. ¶ Grace before Dinner.  

LOrd God, whose daily hand death feed  
the beast, the foul, and fish  
Vouchsafe to bless and sanctify,  
this board, and every dish:  
That as we touch & taste the things  
proceeding from thy grace,  
Our bodies to sustain, and feed  
our flesh in every place:  
So we may yield thee thanks therefore  
and give thy name the praise,  
Which doth deserve of all the world,  
extolled to be always,   
Amen.   

The 10. Plant. ¶ Grace after Dinner.  

Eternal God thy name be blest,  
which dost us daily feed,  
And soul and body satisfiest,  
when as they stand in need:  
The body by the staff of bread,  
which giveth strength and power,  
The soul with sweetness of thy word  
and gospel every hour:  
Thy holy name perpetually,  
be magnified therefore,  
As hath been since the world began,  
and shallbe evermore,   
Amen.   

The 11. Plant. ¶ Grace before Supper.  
MOst gracious God, which cloathest the Lilies of the field with beauty, far above the royalty of Solomon: and feedest the little Sparrows▪ which fall not to the ground without thy providence: be present (we beseech thee) at this table, and season with the salt of thy blessing these thy creatures, that in receiving them, as becometh Christians, we may also be sanctified, and in all our eatings & drinkings evermore remember to confess and acknowledge thee in thy benefits, from whom all good things proceed, for the succour of thy servants, and receive them according to the rule of true Christianity, through Christ our Lord & only Saviour, So be it.   

The 12. Plant. ¶ Grace after Supper.  
IN so much as it hath pleased thee (O merciful father) to call us to the communicating and partaking of thy creatures, and by them hast refreshed us at this present: we give thee hearty thanks for this thy bountiful liberality, beseeching thee to kindle in us a Christian care and compassion of them that are in necessity, that we considering their poor and succourless estate, may with pitiful eyes tender their poverty, and with charitable hands relieve them in misery: always remembering, that whatsoever is done to thy needy and naked members, thou dost account it done to thine own body. Grant this (O gracious God) for jesus Christ's sake thy son our saviour,  
Amen.   

The 13. Plant. ¶ Grace before Supper.  

NO grace the gluton nor his gests,  
amid their dainty fare,  
Vouchsafed to show to Lazarus,  
a beggar poor and bare.  
Their service was superfluous,  
their meat was overmutch,  
Poor Lazarus, who scarce could go▪  
or stand without a crutch,  
Lay begging at the glutton's gat●  
some crumbs for his relief,  
But none there was that of his case,  
were touched with any grief.  
His dog lay licking of his limbs,  
the botches, biles and blains,  
And with his tongue did seek a mean  
and way t'assuage his pains.  
This deed of pity in the dog,  
condemneth such as save  
All for themselves, and for the poor  
and needy nothing have.  
God grant that we may not be such,  
as this rich glutton was,  
Lest we with him in pit of Hell,  
cry out, woe and alas.  
From thence the Lord deliver us,  
and guide us by his grace,  
That when we die in earth, in heaven  
we may possess a place.    

The 14. Plant. ¶ Grace after Supper.  

GOod Zache entertaining Christ,  
became a joyful man,  
His soul to feed on food of life,  
with faith and hope began.  
Then called he to straight account,  
his thoughts, his words, & deeds,  
His conscience, and his life misled,  
and thus in speech proceeds:  
●ord, if I have done any man  
〈◊〉 turn, or offered wrong,  
Or caused the poor to make complaint,  
with sobs and sighings strong:  
Lo restitution I will make,  
and fourfold them reward,  
With ready purpose so to do,  
●o 〈◊〉 and heart prepared.  
〈◊〉 Zaches speech, & ponder it,