starres in the skies yet I beleéue that thy mercie which is aboue all thy workes is able to dispense with the multitude of my sinnes and throughlie to cleanse and wash me from the blots and spots of mine iniquities And therfore O gratious God with vnfeined repentance I prostrate my selfe before theé crieng and calling vnto theé to deale with me in the measure of thy mercie and not in the weight of thy furie though my transgressions exceede number For if thou shouldest reckon with me in rigour I should be found more light than vanitie it would fare with me as with chaffe before the winde or as with bauen in a scorching fornace mine end would be death my reward confusion O heare me therefore O louing Lord faithfullie calling vpon thee with him that said O sonne of Dauid haue mercie vpon me and with her that said If I might but touch the hemme of his garment I shall be whole and with him that said Lord I beleéue oh helpe mine vnbeleéfe and with him that said Father I haue sinned against heauen and against theé and with him that said O Lord be mercifull vnto me a sinner Cast downe thy louing lookes vpon me lamenting Lazarus lieng in wofull case visited by thy hand and groning vnder the rod of thy correction spare me O God spare me O good Lord and be not angrie with me for euer I take it for an vndoubted truth that all manner of punishments proceéde from theé as accustomed meanes and wonted waies which thou vfest to call thy best children home and therfore I am in so much the more comfort that this thy visitation and chastisement is no signe of thine endles anger against me though sicknes and all kind of annoiances sprang and issued from sinne but a token and argument of thy fauour and louing kindnes Yea Lord though it tend to temporall death whereby my bodie is wounded yet I am reposed in this hope and affiance that my soule shall not seé corruption but shall be receiued into heauen to rest in the bosome of faithfull Abraham till the time be come of the generall iudgment glorious resurrection I knowe and it is the duetie of all true Christians to confesse no lesse that from the beginning thou visitedst thy children yea on them whome thou most tenderlie louedst thou diddest laie some portion of thy correction partlie to trie them in tribulation and to confirme their faith by patience in aduersitie but speciallie to assure their spirit that they are thy children and thou their father they thy shéepe and thou their shepheard they thy people and thou their gouernour they thy souldiours and thou their captaine they thy chosen and thou their glorie Thou calledst to the inheritance of thy kingdome after the daies of his pilgrimage were spent Abraham the father of the faithfull Thou calledst vnto the ioies of heauen Iacob and Ioseph when they had runne their appointed race Thou calledst vnto endlesse blessednesse that mild minded man the mirrour of méekenes Moses I meane thy righteous seruant when he had fulfilled his course Thou calledst vnto the place of eternitie Iosua and Caleb and other gratious Iudges of thy people when the houreglasse of their life was run out Thou calledst vnto the fort of felicitie Samuell and Dauid prophets of thine owne appointment when their full yeares were expired Thou calledst vnto the Paradise of perfect pleasure Ezechias Iosias other vertuous Kings when their earthlie tabernacle was torne and rent in sunder Thou calledst vnto euerlasting happinesse Esaie Ieremie and the rest of thy seruants the Prophets when they had liued their full time in this world Thou calledst vnto thy kingdome Iames Iohn Paule Peter and other thine Apostles when they had discharged their dutie in fulfilling their commission And to conclude thou calledst vnto the throne of triumph and victorie Iesus Christ thy son that immaculate and vnblemished lambe that innocent shéepe that swéete Samaritan and surgion of our soules when he had finished the spirituall building whereof he himselfe was the foundation and chéefe corner stone when I saie he had accomplished thy will and vanquished sinne Sathan death and hell In bringing which things about thou didest vse ordinarie meanes euen death the waie of all flesh that by their example thy seruants might be comforted in sicknes that as thy kindnes was plentifullie declared vnto them in deliuering them out of this wildernes and translating them to eternall happinesse so to me no lesse than vnto them though for a time thou laiest thy hand vpon me and scour gest me with thy rod thy fatherlie loue and affection is manifest For whome thou louest him thou chastenest and whippest euerie child thou adoptest and choosest that the consolation of their spirit may be the more increased Wo were I if thou shouldst not visit me O Lord wretched were my state and condition it thou shouldest not trie me with the fire of afflictions Sicknes is thy messenger pouertie is thy messenger yea death is thy messenger whome thou incessantlie sendest vnto thy seruants to call them vnto thée and thy kingdome In consideration whereof I thy child as I faithfullie beléeue adopted in Christ visited at this present by thy hand and patientlie abiding the sharpenesse of thy scourge am erected and incouraged with a certaine and infallible hope that at thy good pleasure thou wilt worke all in me for the best to my soule saluation and to thy selfe glorification Why should I murmur against thée though I am griped with anguish Why should I mistrust thy mercie though my paines be somewhat extreame Why should I despaire as though thou wert not mercifull No no so long Lord as there remaineth breath in my nostrels and so long as mine eies are open and so long as my tong hath the power of speach thy spirit being present with me and comforting me I will thus thinke with my selfe The Lords will be fulfilled when he séeth 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 saluation I am the worke of his hands he created me and made me of nothing to the honour of himselfe did he make me and therefore I hope he will not destroie his owne workemanship though it resteth in his will and pleasure to dispose all things as séemeth best to his diuine Maiestie His child I am adopted in the bloud of his sonne Iesus Christ inheritour of the kingdome of heauen through the spirit of sanctification a member of his mysticall bodie a grape of his vine a sheafe of his haruest a shéepe of his flocke and therefore I trust he will be my gratious God This is my comfort that thus thou doest chastise me not in iudgement to desperation but in mercie to consolation and this is my ioie that hereby I am assured that my name is written in his register and as for my faults he hath raced them
to the earth out of whose bowels he sprang The like lawe of necessitie tooke hold of mother Eue of Caine Abel Sheth and the issue of him and his to the daies of Noah who notwithstanding his preseruation in the Arke from the generall floud went the waie of his predecessors hauing liued the space of nine hundred and fiftie yeares 5 Abraham the father of the faithfull so named by the holie Ghost and after him all the Patriarches yea Moses that good man at whose intercession God spared the wicked Iewes manie a time and withdrew the whip of his vengeance wherewith he was purposed to smite them euen he and the rest Enoch onelie excepted who after his assumption was no more séene among men had but their time beyond which they might not by anie dispensation passe so that we sée euen in them notwithstanding their excellencie the waie of all flesh which is naturall death manifestlie expressed 6 It were more laborious and cumbersome than necessarie and requisite to adde anie more examples in so plain vndoubted an argument Considering then that these men being longer liuers than the rest paide tribute vnto Cesar it is verie vnlikelie that anie inferiour vnto them in all respects should be exempted from the discharge of so due a debt 7 This waie of all flesh walked Samson notwithstanding his wonderfull strength diuers waies declared Salomon for all his wisdome the brute whereof together with his magnificence and roialtie caused him to be renowmed far and néere so that neither the one were his fortitude and might incomparable yea so rare and strange as that the Lion of all beastes the valiantest was in his handling as weake as a Lambe nor the other were his knowledge so profound and heauenlie as that the signification of no secret was too high for his wit could adde one daie one houre no not so much as one minute to the length of their life no more than it is in mans power to put one cubite to his stature or to make one heare white or blacke 8 The conclusion therefore is euident that there is one waie of all flesh and that is death chance it either on land by sicknes on sea by drowning in battell by the sword chance it either by fire or famine by pestilence or other maladie chance it either sléeping or waking eating or drinking riding or running laughing or wéeping the common and ordinarie ende is death and all is but death be the meanes neuer so diuers This considered and aduisedlie thought vpon there were no better bridle to raine in the coltish nature of man and to restraine him from the filthie custome of sinne wherevpon dependeth eternall death and damnation for this is the footepath to felicitie The ninth Chapter 1 A dead coarse compared to a looking glasse and the necessarie doctrine therevpon depending 2 Of two differing waies deciphered by the letter Y. 3 The testimonie of Christ touching these two waies 4 Who they be that walke in the wide waie of wickednes and of the preposterous course of the world 5 That no man hath the power to reforme himselfe 6 Necessarie considerations for true Christians 7 Of such as hauing gone astraie in the wrong waie retired and drewe backe into the right and of one that would not be persuaded to tread in crooked pathes 8 Of such as walked in the wide waie of wickednes and of their wofull case 9 An exhortation how we ought to walke 1 THe waie of all flesh remembred as it is rehearsed the hearts of men by litle and litle must néeds growe into a misliking of sinne For as to haue a looking glasse before thy face and therin to take a view of thy phisiognomie is a present and readie waie to make thée sée anie blemish wart speckle freckle mole staine spot or wrinkle in thy countenance and to amend and reforme it if it be not naturall and brought euen from the verie cradle so to consider in a dead coarse the state of thine owne bodie when thou shalt be called if thou be touched with anie care of conscience should not onlie put into thy minde the remembrance of death but also the cause of the same which is sinne for that men die and returne to earth from whence they came the cause is sinne onlie wherewith if the nature of man had not ben corrupted his state had bene heauenlie diuine angelike immortall 2 This common and vsuall waie of all flesh is an entrance vnto two other waies beside which waies there is no third to be looked for These two waies as they differ in description as they varie in compas as they are vnlike in proportion so the walkers in these two waies are contrarie in disposition diuers in qualitie nothing like inclined These two waies manie hundred yeares past were signified and set foorth by a prophane Philosopher in a letter of the crosse rowe namelie Y wherein we may sée with what wisedome that heathen man weighed the waies of worldlings cutting his letter in two parts the one toward the left hand broade ample large and wide because of the multitudes which it receiueth the other toward the right narrowe and streight for that they are but few in number which treade in it and yet roome enough remaining and more indéede than is like to be occupied the more to be lamented 3 Of these two waies spake he in whome the thrée principall and soueraigne callings were crowned I meane Christ King Priest and Prophet For he tendering from time to time the sicklie soule of man and séeing by the mysterie of his diuinitie 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 preuented him deseruedlie to runne did not onlie by preaching but also by working miracles séeke to laie a plaister to his festered sore but he refused the helping hand of the Physician the more pitie he had so little grace This Christ the expresse image of his father noted these two waies no doubt to singular purpose when he gaue vs this lesson worthie the learning saieng Enter in at the narowe waie for wide is the waie and broade is the gate that leadeth to destruction and manie they be that walke in it but narowe is the waie and streight is the gate that leadeth to life and few they be that go in at it because it is the footepath to felicitie 4 In this wide waie walke the wicked whome no counsell no admonition no preaching no teaching no denouncing of Gods iudgements can reuoke whose happines and felicitie séemeth vnto them so much the more perfect as they excéede in heaping sinne vpon sinne and make no conscience of their inordinate liuing naie who is in better case who in greater credite who more supported than he that glorieth in his filthines and counteth it no shame to beare about him euen in his forhead the notes markes and prints of his
abhominations How farre these swine are from the footepath to felicitie anie man may iudge 5 It is not to be spoken for the truth trieth it selfe that these men sit in the shadowe of death and though they séeme to haue their heauen in this life yet doubtles both their féete are in hell mouth and their bodies and soules are like to followe one daie except the wonderfull grace of God and his vnspeakeable mercie worke in them a strange and vnthought vpon alteration For no man of himselfe can streighten his crookednes plaine his roughnes soften his hardnes swéeten his sowrenes tame his wildnes refourme his wickednes cleanse his filthines supplie his vnperfectnes this is the worke of Gods spirit the aide and assistance whereof we must séeke by praier and inuocation before we can treade the footepath to felicitie 6 Now séeing that we are subiect vnto falling and not able to stand vnlesse the Lord staie vs moreouer for that the waie of the King and the begger in respect of this life is all one Againe séeing we haue a daie of resurrection when we all shall receiue as we haue deserued paine in hell or ioie in heauen were it not madnes naie were it not desperatenes in vs the cogitation of these things with a number more neglected to runne on still with full raine in wickednes to become slaues to sinne to serue Sathan to fight against God to adnihilate or make of none effect the merits of Christs passion to minister occasion to the Angels of mourning to gréeue the holie Ghost to buffet and wound thine owne soule to throwe thy selfe wilfullie into destruction I thinke yes what is thine opinion 7 Well fare the prodigall childe for he wandering in this wrong waie and being touched in conscience and taught that he was not right retired and came home with a sorrowfull song and lamentable outcrie Father I haue sinned Well fare Marie Magdalene for she trauelling in this bypath of perdition and inwardlie called to a reformation of her filthie life for she was a gréeuous sinner submitted her selfe fell on the ground stooped knéeled vpon her knées washed the féete of Iesus with her teares and wiped them with the heares of her head Well fare the poore and contemned Publicane for he in the heauines of his hart lamented that euer he ranne at randon in this crooked waie he thumped his breast with his fistes and from the verie bottome of his heart cried out for mercie saieng O Lord haue mercie vpon me a sinner Well fare the Niniuites for they hauing gone astraie like lost shéepe and walking in the waie of sinners which is the waie of death heard the Prophet Ionas ringing vnto them the alarum bell of repentance and being reuoked from their wickednes escaped threatened destruction Well fare Ioseph that paterne of integritie and vprightnes for he would not in anie wise walke with the wife of Potiphar in the waie of wantonnes her alluring lookes her flattering enticements her proffered violence her instant and importunate temptations notwithstanding These with millians more may teach and instruct such as tender the saluation of their owne soules that it is better to treade the streight and narrowe path of vertue and innocencie which leadeth vnto life though it séeme vnpleasant and troublesome than to wander in the wide waie of wickednes which tendeth vnto eternall death though it be most delectable and fragrant for this is no footepath to felicitie 8 But wo worth that cruell cutthrote whose maister hauing forgiuen him a great debt euen the summe of ten thousand talents arrested his fellowseruant for a debt of an hundred pence cruellie cast him in prison and would not release him till he had discharged the whole summe which was but fiue and twentie shillings This fellowe walked in the waie of wickednes and therefore he is condemned vnto death eternall Wo vnto that graceles and dissembling sonne who being commanded of his father to go and worke in his Uineyard answered that he would and yet went not but spent the time otherwise vnthriftilie this man walked in the waie of disobedience which is sinne and therefore is in danger of eternall death Wo vnto those merciles husbandmen vnto whome the trauelling housholder hauing let out his Uineyard and requiring the increase of the fame by his seruants whome he had sent to that purpose was not onlie withstoode in his message but had not onelie his seruants but also his onelie sonne the heire of all his lands kéeping possession abused beaten and killed These husbandmen for their crueltie and vniust dealing shall abie at the daie of iudgement and as they walked in the waie of death so death euen euerlasting death shall be their portion Wo vnto those vnthankefull and careles worldlings who being solemnelie inuited and bidden to that great supper in the Gospell excused themselues by the necessitie of their weightie affaires and refused to come for they in so doing neglected their owne soules health therby most wilfullie ran in danger of eternall death Wo vnto him that being vngarnished with a wedding garment durst notwithstanding sit downe at the banket for he in so doing did highlie offend the maister of the feast and by his presumption ranne in danger of death and damnation Wo vnto that yong man whom Christ by his owne mouth taught how to become perfect namelie by selling all that he had and giuing it vnto the poore which doctrine séeming bitter vnto him and too sharp for his digestion he departed too too heauie and sorrowfull as very loth to pay so deare for heauenlie treasure This rich Gentleman would not pay so hie a price for the discipline of Christ and therefore was so much the further off from life and saluation by how much he was nearer vnto death and condemnation Wo vnto that couetous foole who hauing his hart set vpon his halfepenie inlarged his barnes to receiue his plentifull crop singing swéetelie to his soule Be merrie and take thine ease thou hast wealth enough for manie yeares not mistrusting or doubting anie thing that the diuels were agréed that same night to fetch his soule away And thus he wretched worldling walked in the way of death and destruction Wo vnto the vncleane beastlie Gergesens among whom Christ working manie miracles was so farre from any curteous intertainment that he was desired for the safetie of their swine to depart from their coasts thus preferring their hogs before their souls health they wilfullie walked the way of death and vtter desolation not passing a point for the footepath to felicitie 9 The Scripture abounding with such examples teacheth vs the danger of walking in darkenesse and sitting in the shadowe of death And therefore néeding no better schoolemaister vnto Christ let vs be content to learne in them the wholsome lessons of life which if we print in the tables of our hart kéepe grauen in memorie as in a marble stone to imitate and followe them to be ruled
and guided by them to square and frame the whole course of our life by their rule we shall not onelie not walk in the wais of the wicked to eate with them in hel fire the bread of affliction and to drinke the dregs of torments but we shall tread in the footepath of the godlie at last enter into the Common wealth of Israel the kingdome of heauen which God grant Amen The tenth Chapter 1 Of waies the sundrie kinds 2 Of the way of life opened by authoritie of Scripture 3 A lesson how to be perfect and vpright 4 The safetie of such as walke in the Lords way 5 The benefites flowing from this way 6 The mischiefe folowing the transgression of Adam and Eue. 7 Notable mens names remembred who walked in Gods way and of the eternitie of the word 8 The excellencie of the Lords way set forth by similitudes 9 Peters boldnesse in venturing to tread the Lords way without the staffe of faith 10 Of ten leapers and the thankefull Samaritane 11 That we of England are like to the Gaderens 12 Of Marie Magdalene Ioanna and Susanna and what we may learne of them 13 What we must doe if we meane to walke in the Lords 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 pretiousnesse of our soules 16 The way of the Lord and the waies of the world are quite contrarie 17 How they differ is proued by things that vtterlie disagree 18 All creatures couet places correspondent to their nature of the Salamander and the Hydra with an application of this doctrine 19 The immortalitie of the soule and a lesson for all Christians to learne 20 A praier or request that it would please God to guide our feete in his way 1 THere is a waie for the birds in the aire a waie for the beasts in the field a waie for the wormes in the earth a waie for the fish in the sea There is a waie for the winde a waie for the raine a waie for the sunne a waie for the moone There is a waie from the East a waie from the West a waie from the North a waie from the South There is a crooked waie a streight waie a rough waie and a plaine waie There is a sandie waie a stonie waie a soft waie and a hard waie There is a waie aboue a waie beneath a waie before a waie behinde a waie on the right hand and a waie on the left There is an open waie a secret waie a darke waie a bright waie There is a waie to hell a waie to heauen a waie to death and a waie to life Of this last waie I meane to open the commoditie and so to make a conclusion 2 The waie to life euerlasting is the waie wherein we all should walke it is the safe waie for the soule to saue it from all annoiances all other waies this onelie excepted are dangerous to enter for they are darke lanes as it were leading to the dungeon of death The excellencie of this way is such as that it cannot be described For it is the way of God euen his owne way established in righteousnesse and perfection And therefore the Prophet verie notablie speaking of this matter hath this worthie sentence My thoughts are not your thoughts neither are my waies your waies saith the Lord. As if he should say your thoughts are vncleane corrupt earthie vile vnpure vnperfect sinfull abominable wicked variable momentanie vncertaine wauering for they are ingendered in your hearts which are nothing else but a sinkehole of sinfulnesse a dunghill of naughtinesse a puddle of filthinesse a lake of vncleannesse and what is worst that is your heart As for your waies they are no better Thus by an antithesis or opposition the Lord teacheth vs what his waies are euen the waies of truth righteousnesse puritie and perfection wherein who soeuer walketh no doubt he is in the high way to heauen and treadeth the footepath to felicitie 3 Abraham being nintie nine yeares old was instructed and taught how to become perfect the Lord appearing vnto him and giuing him his lesson in that behalf I am God all sufficient walke before me that is kéepe thée within the compasse of my paths wander not this way or that way but walke in one way euen my way and be thou vpright There was no meanes either for Abraham or anie other holie man to vse wherby to attaine and come to vprightnesse but onlie the walking in the way of the Lord as we may sée prooued confirmed in this place by Gods owne mouth How preposterouslie therefore they goe to woorke which séeke sinisterlie and indirectlie to recouer perfection and vprightnesse some building vpon traditions of men some vpon custome some vpon ceremonies some vpon Paule some vpon Apollo some vpon Cephas some vpon good woorkes some vpon merits some vpon pardons some vpon indulgences some vpon pilgrimages some vpon professions all which to be but sand Christ the rocke refused a blind man may discerne For is this to walke in the waie of the Lord nothing lesse 4 This waie of the Lord is the waie of beautie peace saith Salomon it is the waie of holinesse saith Esaie it is the waie of streightnesse éeuennesse plainnesse and smoothnesse saie Ose and Ieremie in this waie whosoeuer walketh the moone shall not hurt him by night nor the sunne annoie him by day the pestilence shall not touch him the arrowes of the hunter shall not wound him he shall not stumble nor hit his foot against a stone the Lord will ouershadowe him with the shield of safetie the Lord will be his defence his buckler his speare against all his enimies no lightning from aboue no earthquake beneath no consuming fire on this side no raging sea on that no element no planet finallie no creature shall do him anie harme This honor will the Lord vouchsafe all such as walke in his waie which is the waie of life the high waie to heauen and the footepath to felicitie 5 Dauid oppressed with the crueltie of his enimies and fearing great dangers calleth vnto God for succour His petition consisting of manie partes whereof some concerne himselfe othersome his aduersaries this is one thing which he craueth at the hands of his maker Make thy waie plaine before my face saith that good man Giuing vs to vnderstand that by walking in the waie of the Lord we haue our felicitie fulfilled as by the contrarie the measure of our confusion and cursednes is made vp Yea to walke in the waie of the Lord is the rule to make our crooked waies streight the plainer to make our rugged waies smooth the lanthorne to make our darke waies bright and lightsome according to that saieng of the Prouerbewriter The waie of the righteous shineth as the light that shineth more and more vnto the perfect daie This is the waie of wisdome and
torment no losse no damage no wrong no iniurie no anguish no not death it selfe were it neuer so terrible For if the merchant man for lucres sake and increase of commoditie aduentureth life and goods vpon the sea enduring all tempests that arise and suffering euen the woorst lucke that maie light vpon him with a contented mind in hope to obteine the fruite and profit of his trauell if the husbandman repineth not to tarie the time of the yeare after his painful plowing his diligent sowing and other his necessarie labours with sweating browes and bedewed lims susteined then gathereth into his barnes the pleatifull crop of his ground shall we thinke much to suffer for Christs sake for the truths sake for safe conscience sake for our souls sake temporall paines and momentanie troubles knowing that these are preparatiues to life euerlasting that we can not walke in Gods waie vnlesse we yeeld our neckes to beare his yoke 14 Fondlie plaid Nichodemus that great lawier and ruler among the Iewes his part in comming to seeke the waie of the Lord by night For hée preferring his worldlie reputation and countenance before the knowledge of Gods kingdome and being ashamed to be seene in the day time to haue recourfe vnto so contemned a person as Christ prooued himselfe to be as he was euen a louer of himselfe a popular fellowe that is such a one as esteemed more of his worship and credit than of the doctrine of truth Wherein he declared his infancie and grosse ignorance touching regeneration his great learning knowledge and experience in other points naught auailing Thus weé seé that for one furtherance and help to leade vs to the waie of the Lord and to bring vs to the footepath of felicitie there are twentie yea and twice twentie hinderances and lets which lie like blockes ouer which there is no leaping vnlesse the Lord put vnder his hand and lift vs ouer them 15 Now therefore for somuch as there is but one waie vnto life euerlasting but manie waies vnto death and condemnation requisite it is that we which are placed in this world as in a wildernesse and haue a pilgrimage to walke should first and principallie haue as they saie an eie to the maine chance that is should haue a singular regard to the safetie of our soules the pretiousnesse wherof Christ commended vnto vs when he said what will it profit a man to gaine all the world and to lose his soule Meaning indeéd thereby that all the pompe the riches the treasure the pleasure and whatsoeuer belongeth to this life are nothing counteruailable or equiualent to the soule the excellencie whereof if there were none other proofe to confirme it is sufficientlie set forth by the rich ransome that was paid for it to redeéme it out of captiuitie and thraldome I meane the pretious bloud of Iesus Christ. 16 Setting aside therfore all by-waies which leade vnto death it standeth vs vpon if we tender our saluation to seéke the waie of the Lord whiles it may be found The maner how is declared before at large euen by denieng our selues and forsaking the world with whom whosoeuer doth acquaint himselfe vnpossible it is that heé should once set foote in the waie of the Lord. For the waies of the Lord are good and righteous altogither as saith the Psalmewriter the whole world is set vpon mischiefe and villanie saith the Apostle So that betwene the waies of the Lord and the waies of the world there is no affinitie no likenesse no equalitie naie there is a flat opposition and contrarietie 17 Is it possible that the lambe and the woolfe the spider and the flie the falcon and the feasant the hound and the hare the peacocke and the snake the cat and the mouse the owle and the nightingale the iuie and the oke the vinetreé and the colewort or what else is of contrarie inclination should agreé together the one not spoile the other The waies of the Lord the waies of the world are much more at variance For fire being hot and drie is not a greater enimie vnto water that is cold and moist life being sensible quickening and pleasant is not a more mortal foe vnto death that is senslesse ouglie and dreadfull blacke being darke and dim is not more contrarie vnto white that is lightsome and bright Christ being perfection it selfe is not more contrarie vnto Antichrist the child of perdition heauen aboue is not more vnlike to hell belowe finallie the triumphs of celestiall Sion are not more differing from the torments of the infernall lake than the waies of the Lord which are pure and cleane and the waies of the world which are filthie and lothsome 18 We seé that euerie thing coueteth a place to liue in agreéable to their nature The fish in the riuer the beast in the medowe the bird in the aire the worme in the earth Experience teacheth vs no lesse and reason proueth it to be true Wherevpon it is recorded in monuments of memorie that the Salamander and the Hydra two mortall enimies and creatures of contrarie qualitie encountring vpon the land did so wound one another that they were well nigh destroied The Salamander desirous to recouer himselfe left off fighting and flew into the fire which restored vnto him his former strength the Hydra séeing this retired in like maner and lept into the water where he recouered all the force that he had lost and thus they both by betaking themselues to their naturall places preserued their liues which otherwise had béene in hazard 19 These creatures and diuerse other maie teach vs wit For séeing that we haue no continuing citie here but looke for one to come is it not our partes to direct our steps thitherward considering that we are not like vnto beasts birds fishes worines serpents or anie vnreasonable thing but immortall like our maker whose image we beare about vs It were vantage for vs to meditate herevpon and to haue our minds aboue not raking like dunghill cocks for a barlie corne in mucke but like eagles lifting our selues aloft with the wings of faith 20 And thus much touching the waie of all flesh which is death the waies of the world which are sinfull and lead vnto hell the waies of the Lord which conduct vs vnto the footepath of felicitie and so to life euerlasting In which waie being the right waie the true waie the perfect waie the certaine waie the pure waie the cleane waie the vndefiled waie the Lord giue vs grace to walke whiles we liue and drawe breath in this our earthlie tabernacle that we maie when we are called out of the same treade the footepath to felicitie enter in at the glorious gate of heauenlie Hierusalem and there enioie our appointed mansions not made with hands but established by the word of eternitie to whome be all dominion power and maiestie Amen A looking glasse for the Christian Reader conteining summarilie the substance of all the doctrines
that we feéling our selues inwardlie before thy iudgement seate discharged and our consciences towards theé released may be swallowed vp with an vnfeined loue toward thy heauenlie Maiestie and towards our brethren for thy sake 5 Make sinne to die in vs dailie more and more that we may hate detest and vtterlie abhorre all sinne and wickednes in all men but especiallie in our selues that we may stronglie through thy holie spirit set our selues in open warre and defiance against all sin and wickednes that we please not our selues in our sinnes but streightlie examining sinne by the iust rule of thy holie lawes we may vtterlie from the bottome of our hearts condemne euen the least sinne in our selues hauing our whole ioie comfort and consolation vpon those things which be agreéable to thy blessed will 6 Giue vs grace alwaies to be afraide to do anie thing contrarie to thy good pleasure and from the bottome of our hearts to examine and trie our thoughts before thy presence that they be vpright and vnfeined not hypocriticall in outward shew onlie and appearance but that euen all corners of our hearts being opened and disclosed before theé we may euen as though it were openlie before the face of the whole world bring them in shewe knowing that a double hart is detestable in thy sight 7 O Lord direct and guide our feéte that we may walke alwaies as before thine eies not onelie before the eies of man being more carefull to walke circumspectlie in this respect that we haue theé to be a viewer of our doings a thousand fold more than the eies of man that thus we may walke as becommeth thy children not onlie in outward shew but also in sinceritie of hart abhorring euen the least sinne in our selues striuing resisting and fighting against sinne not delighting our selues in sinne nor nourishing the same in our breast but earnestlie embracing and studiouslie seéking after those things which be pleasant in thine eies 8 O good Lord make vs constant and firme harted that neither the feare of man nor losse of goods life lands possessions or friendes drawe vs awaie from theé to do anie the least thing contrarie to thy will and pleasure neither the fauour or friendship of man nor yet the flattering enticements of this world nor the vaine promotions of the same do moue vs anie whit from the true and endles ioie delight pleasure which we ought to haue in those things which be agreéable to thy will and the constant performance of the same but that alwaies to the end of our life we may continue in thy pathes growing and increasing from faith to faith from strength to strength till at the length we shall come to thy euerlasting rest Amen T. C. The second Branch of Petition The first Blossome conteining A praier to God at our vprising in the morning O Bountifull GOD which among all other thine aboundant blessings hast giuen vs the bright daie and Sunne shine to be the guide and gouernour of all our doings we beseéch theé that as thou art the father of light and hast sent light among vs not onlie the light of the cleére daie but also the light of thy glorious Gospell so thou wouldest direct all that we go about in light that we may shew our selues children of light in applieng our labour and occupieng both our minds and bodies in the workes of light that when the daie of retribution shall come when thou wilt reward euerie one according to the measure of their merits we maie enter into that light whose brightnes shall neuer be darkened there to liue with him who is the light of the world Iesus Christ the righteous to whome with theé and the holie Ghost be all laud praise honour and glorie for euermore Amen The second blossome conteining A petition to be said at the putting on of our clothes O Eternall and most mercifull Father we beseéch theé as thou hast giuen vs clothes to couer our bodies to hide our nakednes to preserue our corporall health so to decke and beautifie our soules with the riches of thy true knowledge which is the summe and substance of all perfect happines through Iesus Christ our sauiour Amen The third Blossome conteining A petition to be said at the washing of our hands GRant O mercifull sauiour that as with this water the filth and vncleannes of our bodilie members are washed and scowred so our inward soules may by the dailie remembrance and vertue of thy bloudie death and passion be purged from all sinne and iniquitie that both bodie and soule being voide of blemish we maie come the neérer vnto theé in perfection Amen The fourth Blossome conteining A petition to God at our going abroade about our worldlie businesse O Gratious God which sanctifiest the hearts of thy chosen seruants and circumcisest their thoughts in so much that they become wholie acceptable vnto theé and are altogether cleansed from carnalitie and corruption we beseéch theé so to pitch the tents of thy protection and prouidence about vs this present daie that all things whatsoeuer we purpose may by thy gratious guiding be so disposed and prospered that our hearts be not carried awaie with the cares of this world as hauing little hope in thine all sufficiencie and bountifulnes O Lord so season vs with the salt not of vnsauourinesse least we be throwne out vpon the dunghill of reprobation and so troden vnder foote as out-casts of none account but with the salt of sinceritie and righteousnes so powder our spirits that whatsoeuer we take in hand this present daie may be so furthered helped forward and prospered by thy goodnes that we thereby may reape sufficient commoditie none offended or discontented either with vs or our labour nor thou by anie meanes dishonoured but highlie praised and glorified both in vs and in our doings according to the saieng of thy sonne in the holie Gospell Let your light so shine before men that they seéing your good workes may glorifie your father which is in heauen This O Lord and all other graces necessarie grant vnto vs for thy sonnes sake our onlie mediatour and aduocate Amen The fift Blossome conteining A petition to be said when we are at worke and about our businesse PRosper O Lord by the presence assistance of thy grace the businesse which we haue in hand Put into our minds to do it faithfullie and rather for conscience sake than couetousnes Further our affaires we beséech thée of thine infinite goodnes giue our labours prosperous happie successe and graunt vs grace to glorifie thée in thy blessings Amen The sixt Blossome conteining A petition vnto God at the leauing off from our labour whether it be of bodie or minde ALmightie God and most mercifull father which cloathest the lillies of the field with such roialtie as Salomon when he sat vpon the throne of his maiestie neuer possessed which feedest the birds of the aire the beasts of the land and the fish
that thereby they might amend their inordinate trade of life he professed himselfe a teacher in this Schoole to the end that others as well as he might perceiue what aduantage a well disposed life affordeth This Schoolemaister we must presuppose to be such a one whose hart the finger of the Lord had touched and into whose vnderstanding the sunne of sanctification had shined He was not one that walked in carnall libertie neither in the concupiscence of the eie neither in the vanitie of the mind for then should there be a repugnancie and dissention betweene his conuersation and profession which ought to agree like musicall 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 informe that the man of God might be made perfect in all righteousnesse But now entering into this Schoole of Skill let vs like good scholers with full purpose Gods grace being our gouernour to profit and go forward in that we professe learne by hart our A B C in this Schoole and according to our lessons frame the course of our life Abraham Fleming To the Reader The starkest foole if well he marke This skilfull Schoole prooues greatest clarke Come therefore you that wise would be And learne anew this A B C. The Schoole of Skill or The rule of a reformed life The first sententious sequence of the A B C deliuering diuers doctrines of vertue and vice to be folowed and auoided A Wife man shal heare and increase in learning and a man of vnderstanding shall atteine vnto wise counsels Be not wise in thine owne eies but feare the Lord and depart from euill Commit thy works vnto the Lord and thy thoughts shall be directed Death and life are in the power of the tong and they that loue it shall eat the fruit therof Euen a foole when he holdeth his peace is counted wise and he that stoppeth his lips prudent Fauour is deceiptfull and beutie is vanitie but a woman that feareth the Lord she shall be praised Giue ye strong drinke vnto him that is readie to perish and wine vnto them that haue gréefe of heart He that turneth awaie his eare from hearing the lawe euen his praier shall be abhominable In the transgression of an euill man is his snare but the righteous doth sing reioice Kéepe thine hart with all diligence for thereout commeth life Let thine eies behold the right and let thine eielids direct thy waie before thée Manie reuerence the face of the prince and euerie man is a friend to him that giueth gifts Northerne windes driue awaie the raine so doth an angrie 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 minde before the fall Quietnes in a poore cottage is better than strife in a princes pallace Riches gather manie friends but the poore is separated from his neighbour Smite a scorner and the foolish will beware reprooue the prudent and he will vnderstand knowledge The foolishnes of a man peruerteth his waie and his heart fretteth against the Lord. Ualiantnes in a King is like the strength of a Lion his lookes shall sraie his foes Wisedome is high to a foole therefore he cannot open his mouth in the gate Youth is worthie to be reuerenced if it be adorned with discretion and continencie Zeale without knowledge is foolishnes loue without honestie is lewdenes and friendship without faith is flatterie The second sententious sequence of the A B C deliuering diuers doctrines of vertue and vice to be followed and auoided APplie thine heart to instruction and thine eares to the words of knowledge A man that wandereth out of the waie of wisedome shall remaine in the congregation of the dead Be not light of credit but lay thine eare open to truth and honestie so shalt thou be worshipfull Be thou not enuious against euill men neither desire to be with them Count nothing thine owne whiles thou liuest in this world for euerie man hath his talent but lent Cast out the scorner and the seditious man so shall contention and reproch ceasse Do good to thine enimie to the vttermost of thy might so shalt thou fulfill the law of charitie Drawe towards the wise to learne wisedome so shalt thou be had in reputation Eate thou not the bread of him that hath an euill eie neither desire his deintie meates Euen in laughing the hart is sorowfull and the end of that mirth is heauinesse Foolishnes is ioie to him that is destitute of vnderstanding but a man of vnderstanding walketh vprightlie Flatterie is like vnto the wéeping of a Crocodile and when he talketh most friendlie he meaneth least honestie God ouerthroweth the wicked and they are not but the house of the righteous shall stand Giue no eare to the report of a slanderer for in his tongue lieth deadlie poison He that keepeth his tongue kéepeth his life but he that openeth his lippes destruction shall be to him He shall be sore vexed that is suretie for a stranger and he that hateth suertiship is sure Intend nothing that may turne to the harme of thy neibour for he is as thine owne selfe Iustice and truth are in such as feare God as for the wicked they abhorre vertue Kéepe not companie with dronkards nor with gluttons for the féete of such go to death Knowe him well whom thou makest of thy counsell least he bewraie thy secrets Looke not vpon the wine when it is redde and when it sheweth his colour in the cup or goeth downe pleasantlie Let not thine heart be enuious against sinners but let it be in the feare of the Lord continuallie Mercie and truth do preserue the King for his throne shall be established with mercie Make no friendship with an angrie man neither go with the furious man Notorious liers flée from as from a Scorpion for they are the verie frie of Sathan Neuer giue thy consent in a thing that is wicked for God rewardeth both with shame Opprobrious words defile the scule of him from whome they proceede and wound to the death Of thine increase spare somewhat to the poore that God may blesse thy store Pitie the case of such as be succourlesse and shut not thine eies against the naked Patience is a souereigne vertue and bringeth the soule of the iust to euerlasting comfort Quicken thy heart with honest mirth least too much heauines ouerthrowe thy health Quietlie tarrie the Lordes leasure in the tune of thy trouble for so to do is wisedome Rob not the poore because he is poore neither oppresse the afflicted in iudgement Righteous lips are the kings delight and he loueth them that speake right things Set not thy mind vpon vanitie for therein consisteth nothing that is sound Submit thy neeke to the yoke of obedience so shalt thou be praised among the people The wrath of a King is as
least thou hating thy sonne be an occasion that he cursse thée another daie 64 Be not scornefull least in séeking for wisedome thou find it not though thou wouldest giue gold for it 65 Be not familiar with a foolish man when thou perceiuest not in him the lips of knowledge and vnderstanding 66 Be not iniurious and wrongfull to the poore for therein thou blasphemest thy maker and dishonourest his maiestie 67 Be not proud and haughtie of heart for such doth the Lord abhorre and he hateth them euen to hell 68 Be not froward in thy waies if thou wilt please the Lord but followe the path of peace and equitie 69 Be not a deuiser of vanities which please thine owne heart for with such toies is the Lords wrath kindled 70 Be not a wicked dooer for such as exercise themselues in naughtinesse are an abhomination vnto him 71 Be not carelesse at the Kings displeasure for the wrath and anger of the Prince is the messenger of death 72 Be not rash in thine enterprises for of rashnesse and hardinesse commeth repentance and sorrowe 73 Be not a controller of thy betters for in so doing thou doest run among thorns and thistles 74 Be not offensiue to thy brother in anie thing least he being gréeued complaine against thée bitterlie 75 Be not a prouoker of the angrie least by heaping fire vpon fire thou thy selfe féele the flaming heate 76 Be not acquainted with a sorcerer and with an inchanter or soothsaier kéepe not companie 77 Be not curious in vanities least thou become a scorne among the wise and a mocking-stocke among the sober 78 Be not ouercome with wine and strong drinke for thereby manie a wise man hath shewed him selfe a foole 79 Be not fauourable to the malefactour and seucare against the innocent for that is to peruert iustice 80 Be not a shifter to liue by other mens sweate but let thine owne labour minister vnto thée allowance The tenth Honicombe yeelding most whoalsome dehortations from vice and vitious life 81 BE not wanton nor light in thy behauiour least thy maners being marked thou reape shame and rebuke 82 Be not a couerer of an offence where the offender falleth wilfullie but open his fault that he may be reproued 83 Be not seditious and giuen to discord and strife least thou be counted a mainteiner of mischiefe 84 Be not vainglorious and confident in thy foolishnesse for such a one is like a shee Beare robbed of her whelps 85 Be not a rewarder of euill for good for if thou so do euill shall not depart from thy house 86 Be not a iustifier of the vngodlie nor a condemner of the innocent for both these doth the Lord abhorre 87 Be not delighted in sinne and wickednesse for that is to bring destruction euerlasting death to thine owne soule 88 Be not froward of heart least thou thereby obteine no good neither beare thou a double tong in thy mouth 89 Be not wilfull in thine owne opinion neither defend thou obstinatelie that which is not right 90 Be not wise in thine own conceipte least in so doing thou be counted a foole among the discréete 91 Be not married to thine owne fansie and like not so well of thy selfe as to haue other in contempt 92 Be not hastie to be reuenged vpon thine enimie but bridle thy raging lust for a time with reason 93 Be not stubborne and revellious against a magistrate least thou heape coles of fire vpon thine head 94 Be not presumptuous and of an haughtie heart for the end of pride is shame and confusion 95 Be not a listener after newes nor a raiser vp of reports least thou become a common scorne 96 Be not a laughter at other mens miseries for thine estate is subiect to the like wretchednesse and calamitie 97 Be not a grudger against God if he afflict thée but patientlie beare all tribulations and sorowes 98 Be not suspicious where there is no appearance and though there be yet be not too rash in thy iudgement 99 Be not liberall of another mans least thereby thou growe out of credit with thy friends 100 Be not a deceiuer of the simple nor guilefull in thy dealings for that is the waie to lose loue and fauour The Conclusion Taste of the honie heere in this hiue If thou wilt learne to liue well and thriue FINIS A Referendarie to the Premisses NO cookerie is so exquisite No dish so deintie dressed But ouercommes the appetite By gluttonie oppressed And therefore wise King Salomon Commendeth moderation No kind of sweete restoritie Though curiouslie compounded No instrumentall melodie In time and measure sounded But by degrees superlatiue Offends the vertue sensitiue Such store of honie is gathered Heere in this swarming Beehiue As being often swallowed So whets the power digestiue That more and more it coueteth And neuer faints or surfeteth Who would not then most hungerlie Eate plentie of this honie Which tastes so sweete and sauourlie And costs so little monie The vse thereof is generall God graunt it proue effectuall A Plant of Pleasure Bearing fourteene seuerall flowres called by the names of Holie Hymnes and Spirituall Songs Wherein such godlie exercises are presented to the hands of euerie particular person as may conuenientlie be applied to their priuate vse not onlie in the pleasant Spring of prosperitie but also in the hard Winter of aduersitie BY ABRAHAM FLEMING Ephes. 5. verse 18 19. ¶ Be ye fulfilled with the spirit speaking vnto your selues in Psalmes and Hymnes and Spirituall Songs singing and making melodie in your hearts AT LONDON Printed by Henrie Denham Anno Dom. 1581. A Preface to the true Christian Reader IT is a naturall inclination of man for the delighting and solacing of himselfe after some labour or exercise to seeke such recreations as dooe best agree with his disposition Herevpon some couet this game othersome that and euerie man indeede what maketh most for his contentment Which kind of recreations and refreshings men are not forbidden in Gods word to vse so that the feare of his diuine maiestie preuent them in all their actions and that they abuse not those benefites of recreation to a licentious and wanton libertie Verie necessarie it is that consideration be had of the state of the bodie which cannot alwaies endure labour but that now and then it must be refreshed not onlie with some intermission ceassing from trauell but also with some kind of exercise coupled with delectation and pleasure whereby not onelie the bodie and euerie member thereof is comforted but the mind also and the faculties or powers of the same iollilie quickened Such care taken for the bodie which is earthlie and corruptible should teach vs I thinke a point of wit which we want touching the regard wherewith we ought to be moued for the good estate of the mind or soule which is heauenlie and immortall For how much the minde is more pretious than the bodie so much the more wisedome would it should be
most bountifull and gratious God thou hast giuen vs the vse of all these things and made vs possessours of the same we hartilie beséech thée to instill and let drop into the furrowes of our hearts the acceptable deaw of thankefulnes wherewith our entrailes being throughlie moistened and made souple we may remember and thinke vpon thy tender loue and more than fatherlie kindnesse and in thy gifts giue thée glorie and magnifie thy name with the sound of our tongues and the consent of our hearts 9 For alas what are we miserable and beggerlie wretches that haue nothing by inheritance but sinne and wickednes What are we able to giue considering that we haue nothing but that which we haue receiued in respect wherof our owne wretchednes bewraieth it selfe and our continuall neede and nakednes is manifest Onelie this thou requirest euen the sacrifice of praise and thankesgiuing which is the thing that we are commanded to paie vnto thée For recompense thou requirest none since that whatsoeuer thou giuest thou giuest fréelie without looking for reward 10 Wherfore most mercifull father and déere God make vs thankefull receiuers of thy benefites and that we may giue a testimonie of our thankefulnes loose and vntwist the strings of our tongues and open the pipes of our hearts that they both may sound foorth thy most magnificent maiestie and praise thée to whome perpetuall praise belongeth Graunt this necessarie petition most bountifull God for the merits of thy sonne Christ Iesus our onlie mediatour and aduocate Amen The second Blossome conteining A thankesgiuing for the benefit of our creation WE praise and magnifie thée O eternall GOD for thy great mercie in that it hath pleased thée among all the workes of thine hands to make vs the most excellent and noblest examples of thy iustice wisedome and goodnes We glorifie thée also for that immortall essence the principall part of our nature euen our reasonable soule which although it be not properlie comprehended in place yet is it resident in cur bodies and there dwelleth as in a mansion house not onelie to minister life to all the members and parts of our bodies and to make the instruments thereof méete and fitlie seruing for the actions wherevnto they are apointed but also to beare the chiefe office in the gouernement of our life and that not onlie about the duties incident and belonging to this earthlie and transitorie life but also to stir and quicken vs vp to the seruice and worship of thée our most mercifull Creator And as we praise thée for creating vs like to thine owne image not onlie in the outward frame of our bodies wherin thy glorie doth appeare but also in the inward shape of the soule which is the proper seate of thy likenesse so do we magnifie thée for all the graces and blessings wherewith it hath pleased thée to beautifie adorne and enrich the one and the other Beséeching thée to voutsafe vs the direction of thy spirit that we may during the time of our iournie in the wildernesse of this world emploie and vse them to that principall end whereto they were bestowed vpon vs namelie to the benefite of our brethren and the setting foorth of thine eternall glorie through Iesus Christ our onlie mediator and aduocate Amen The third Blossome conteining A thankesgiuing for the benefite of our election GLorie and praise be giuen to thée O Lord in that thou hast vouchsafed to call and elect vs a peculiar and chosen people vnto thy selfe and to reckon vs in the lot of thine inheritance being ordeined to saluation whereas contrariwise a great number are appointed to condemnation Which gratious gift of thine eternall election we referre not to anie worthines in vs or to anie merits of workes that we are able to do but onlie to the méere mercy and bountifull liberalitie of thée our maker who adoptest some into the hope of euerlasting life and iudgest othersome to eternall death which mysterie is laid vp in the height of thy heauenlie wisedome far aboue the reach of our reason and vnderstanding that according to thy will and pleasure thou mightest be honoured Like thankes be giuen vnto thée O most mercifull Father for that thou hast not onlie called vs vnto this glorious estate of grace but hast so assigned the same vnto vs that the certaintie of the effect thereof is not in suspense or doubtfull For it hath pleased thée of thine incomprehensible goodnes to binde vs together one with another in Christ our head we being his mysticall members and to knit vs vnto thy selfe with a knot vnpossible to be loosed For this thine vnspeakeable mercie we praise and magnifie thée and thy sonne Iesus Christ our tender mediatour and aduocate Amen The fourth Blossome conteining A thankesgiuing for the benefite of our redemption WE giue thée most hartie thanks for all thy good gifts O eternall GOD of thy great goodnesse testified vnto vs euen from the beginning of the world to this present houre and speciallie for the performance of thy promise made vnto our forefathers the Patriarches and their generations but accomplished to vs vpon whome the ends of the world approch knowing that the noblenes and excellencie of our creation would so little profit vs considering our fall in the person of Adam that it would rather turne to our greater shame such is thy iustice who deniest vs when we be defiled and corrupted with sinne to be thy handieworke And therefore we cannot sufficientlie extoll thy bottomles bountie in tendering our decaied state that when we were danmed dead and lost in our selues didst send downe from heauen thy déerelie and onlie begotten sonne to take our nature vpon him and to die for our redemption that in him we might séeke for righteousnes deliuerance life and saluation according to the testimonie of thy seruant Peter teaching vs that there is none other name vnder heauen giuen vnto men wherein they must be saued By which name of Iesus he was not vnaduisedlie called or by chance and aduenture nor yet by the will of men but brought euen from heauen by an Angell the publisher of thy decrée with a reason also giuen because he was sent to saue the people from their sins Unto thée therefore O God the father our Creator and O Christ the sonne our redéemer be all honor and praise for euer and euer Amen The fift Blossome conteining A thankesgiuing vnto Christ for the benefite of our reconciliation MOst hartie thankes be giuen vnto thée O tender sauiour of our soules who being the immaculate and vnspotted Lambe of God the father wast well content to be charged with our offences that we might taste the sweete fruites of thine innocencie and didst most willinglie offer vp thy bodie an oblation vnto thy father after that definitiue sentence pronounced in the Consistorie had passed against thée in iudgement that we the children of wrath out-casts from the Common wealth of Israell strangers from the couenant enimies vnto
God might by the diuine vertue of thy death and passion be reconciled and escape the penaltie of the lawe to the curse whereof sinne had made vs subiect but thou by thy sufferings hast set vs at libertie and deliuered vs from danger of damnation We cannot imagine how to extoll thy mercie sufficientlie in taking vpon thée a worke of such difficultie euen the appeasing of thy fathers wrath kindled against vs in whome the glorious image of our Creator was shamefullie defaced Thy bowels of compassion and tender loue excéede all comparison For the manifold torments which thou in thy mortall bodie didst suffer in the presence of most vniust Iudges are assured warrants of thy tendernes ouer vs whome to set frée from punishment thou gauest thine owne déere and most swéete soule to be a satisfactorie oblation vpon the which all our filth of sinne might be cast and so cease as not imputable vnto vs anie more thereby reconciling vs vnto thy father and sealing the same attonement with thy pretious heart bloud To thée therefore be honour and praise for euermore Amen The sixt Blossome conteining A thankesgiuing for the benefite of our iustification LAude and praise be giuen vnto thée O eternall God who hast vouchsafed to adopt vs into the number of thy chosen children not for anie of our merits but for thy mercie sake the curse of the lawe taking force by sinne notwithstanding And we extoll thy goodnes O most bountifull father for that thou hast of thy frée grace for Iesus sake in whome thou art delighted staied the execution of thy wrath and vengeance against vs who haue prouoked thée to indignation by our manifold sinnes and wickednes which had vtterlie excluded and shut vs out of the gates of thy good will did it not please thée at the intercession of thy beloued sonne to receiue vs into fauour and to reckon vs for righteous by the remission of our sinnes and the imputation of thy sonnes righteousnes We haue so lead our life since the first time that thy hand planted vs in this world as that the whole race which we haue runne hath bene a kind of continuall kindling of thy furie to consume vs and yet O vnmeasurable mercie thou hast so pitied our weakenesses that thou hast and doest iustifie vs that is to saie acquite vs that were accused from all filthines and that by the mediation of thy sonne Iesus Christ not by allowance of our innocencie but by imputation of his righteousnes that in him we which in our selues are iudged vnrighteous might be counted righteous To thée therefore O most louing father and to Iesus Christ thy sonne be all honour and glorie Amen The seuenth Blossome conteining A thankesgiuing for the gift of our sanctification ALmightie God which from time to time hast sanctified thy people and purged their harts from the prophane imaginations of idolatrous and heathenish vnbeléeuers that they might be a holie heritage a peculiar people vnto thee zealous of good workes and addicted vnto the deuout seruice of thée we praise and magnifie thy goodnes in that it hath pleased thée to sequester vs from the number of the pagan people who are altogether ignorant of thée and thy diuine worship and hast opened the eies of our vnderstandings and sanctified them by the visitation and presence of thy holie spirit whereby we haue atteined to the knowledge of thy truth and the mysteries reuealed in the same Which sanctification as thou hast vouchsafed to begin in vs so we most humblie beséech thée to continue euen to the end tearme of our life that the old leauen of maliciousnes being quite cleanfed awaie we may be changed into new dowe to serue thée in holines and righteousnes which is the end of our election O holie Ghost which didst descend in the similitude of a doue and in the likenes of clouen tongues ouershadowe vs we beséech thée and take vp thy dwelling in our harts that whatsoeuer we saie thinke or do may lauour and tast of sanctification so shall we for this and all other thy good graces as we are bound by dutie praise and glorifie thée for euer and euer Amen The eight Blossome conteining A thankesgiuing for our preseruation OMnipotent God most mightie in word and déede which hatest nothing that thy holie hands haue created we praise and magnifie thée for all thy benefites bestowed vpon vs from our infancie vntill this our present age for caring and prouiding for vs all necessaries conuenient and agréeable to this our mortall life we thanke thée for our health wealth and libertie our peace quietnes tranquillitie our children offspring and affinitie all which are thy blessings not due to vs by desert but bestowed vpon vs of thy goodnes and frée will And as we glorifie thee for these thy temporall benefits so we magnifie thee and extoll thy most holie name for the rich treasure of thy word and Gospell for thy holie sacraments and other gifts powred vpon thy Church and congregation of whome we confesse our selues to be members and thy son Christ Iesus the principall and supreme head in whome béeing knit together like liuelie stones we make one spirituall building erected to the honour of thy most blessed name We giue thée thankes also O mercifull father for thy patience thy long sufferance and forbearing to punish vs dailie offending against thy diuine maiestie for the preaching of thy word to call vs home vnto thée by repentance and to a reformed life for defending vs from bodilie dangers at home and abroade by water and land in companie and alone whereas manie a one doth miscarrie as we sée and by due proofe are able to testifie For some are drowned some hanged some burned some boiled some dismembred some murthered one this waie another that waie destroied in strange forme and fashion by fire by water by weapon by famine by sicknesse and other casualties some suddenlie some lingeringlie some infamouslie and diuers diuerslie as they are eating as they are drinking as they are dansing as they are cursing as they are forswearing as they are sleeping as they are waking some betraied of their counterfet friends some insnard of their malicious enimies some falling into the hands of théeues on land some assaulted of pirats on sea and manie by manifold meanes ouertaken with diuers dangers oftentimes denouncing extremitie of death From the which perils for that it hath pleased thée of thine infinite clemencie to preserue and saue vs from our verie cradle wherewith we might haue bene ouerthrowne and so spéedilie dispatched had not thy holie hand ouershadowed vs and compassed vs round about being wrapped in our swathling cloutes we giue thée most hartie thankes and praise thy blessed name with pure vndefiled lips Accept our seruice receiue our sacrifice euen the eleuation and lifting vp of our hands and harts vnto thée the oblation of thanksgiuing presented vnto thy diuine Maiestie for thine innumerable graces and blessings