The compasse of a Christian directing them that be tossed in the vvaues of this vvorlde vnto Christ Iesus Matthew xj Chap. 28. v. Come vnto mee all yee that trauaile and are heauie laden and I well refresh you c. LONDON Imprinted by Iohn Wolfe for Iohn Harison the yonger dwelling in Pater noster rowe at the signe of the golden Ancâ—râ— 1. CAP. A description of the naturall corruption wherewith mankinde is infected by the contagion of sinne 2. CAP. By what meanes maens corruptioÌ„ is made knowne vnto him and of the endes of the Lawe 3. CAP. Man knowinge his corruption by the Lawe is thereby humbled and drawne to repentance and prepared to receiâ—â— the promisses of the Gospell 4. CAP. Of faith and the nature and effectes t 〈…〉 of offred in the Gospell To the right worshipfull his singuler good benefactour M. William Webbe Alderman and Shriue of London A. P. wisheth al ioy peace both of body and soule with happines in the Lords euerlasting AFter I had called into my remeÌ„brance your worships great liberalitie and bountifulnes towards me at sondrie times and on thother side my own ingratitude vnthankfulnesse for the same I began to thinke with my selfe that there was some christian duetie neglected of me which ought of necessitie to haue beene performed The consideration whereof hath moued me to put my penne vnto paper and to write as foloweth hoping therby although not fullie to recompeÌ„ce your goodnesse towards me which I am neuer able yet to discharge some parte of christian duetie by shewing my selfe thankfull vnto you againe for the same Not by preseÌ„ting anie â—arthlie gift which I am not able neither sure I am do you looke for anie such thing at my hand but rather by bestowing vpoÌ„ your worship a litle handfull of spirituall and heauenlie crommes which I who am a poore wretch haue through earnest prayer found and gathered vp vnderneath the table of the Lord. And therefore although they be but fewe and verie smale yet be cause they are such as were onelie takeÌ„ from his Table I do not doubt but that you will accept of them Crommes also I call them because they are nourishing and such as do feede although not the bodie to a temporal life yet both soule bodie vnto a spirituall and heauenlie life which is not for a time but euerlasting if they be eaten with the teeth of a true faith which worketh by loue disgested in the stomake by the heate of perfect patience constant perseuerance therein vnto the end And thus being receiued it is no matter how small the quantitie bee which we receiue of it Knowe you not what is written a litle Leauen leaueneth the whole Math. â—â— lumpe of down What is smaler in the whole world theÌ„ a litle graine of mustard seede yet if the same be sowne in fruitfull grounde the increase is wonderfull for it groeth vp to a great tree that the fowlâ— of heauen maie make theire nestes in the branches thereof To these such like similitudes is the worde of God compared which sheweth vnto vs the efficacie streÌ„gth therof For the seede of the worde of god is so pretious of such power that if neuer so small a graine thereof do fall on the ground of an huÌ„ble heart it bringeth forth fruit verie plentifull 30. 40. 60. 100. fold c. according to the wisdome of the sower the goodnes of the grouÌ„d which it is sowed vpon For let vs hold this alwaies as a certaine rule that there is neuer anie fault to be found in the sower nor in the pretious seede of the worde which is sowne but the fault if there be anie must needes be founde out in the grounde which receiueth it which if there be path waies it lyeth Luke â— a loft and can not enter but the foules of heauen take it awaie or if it be stonie ground which receiueth the same it hath a litle eÌ„trance but lacketh roote therfore as soone as the sunne of persecution coÌ„meth vpon it the same withereth also can not prosper or els if the grouÌ„d be thornie the thornes growe vp with the seede choake the same so that it can not bring forth fruite accordinglie By the path waies is ment either those Papistes vvhose heartes are so hard troden with the feete of mens traditions and are so farre ouertaken with the credite of man his vaine imaginations that the worde can take no place in theÌ„ or els those Atheistes which are of no religion and therefore come to the seruice of God rather of custome then of conscience to profit thereby By the stonie grounde is ment those mouth gospellers which seeme in the time of peace to bee verie religiouse but when aniâ— trouble or daunger commeth then they fal awaie and do not continue because it was onelie in theire mouthes and not in theire heartes which is the rooting place where it ought chieflie to haue bene And by the thornie grounde we vnderstand those couetous men of the world which haue a greater care to become rich then righteous and therefore oftentimes preferre the Luke 5. veâ— trieing of theire Oxen before the Lordes table yea and they desire Christ to depart out of their coastes before they woulde beare the losse Mark 5. ver of theire swine Well then these things being well weighed and considered vpon maie bee a good meane to procure vs vvith more circumspection to looke into our selues and search out the ground of our owne heartes before we come to the reading and hearing of the vvord preached lest we beinge anie of these vnfruitfull groundes shoulde returne without profitte nay that which is more euen worse then when we came vnto it for it is vnpossible that the word light for vs to examine ouâ— affections by froÌ„ the which euerie worke doth proceed and so we findinge the Lord to be the heade Springe from whom floweth all the good vvhich vve doe may in euerie of our vvorkes confesse our ovvne vnprofitablenesse and so bring vnto him in all and euerie of our vvorks that acceptable Sacrifice of a contrite broken heart which he vvill neuer despise c. 〈◊〉 â—1 1â— The Lord vvho is rich in mercy greate in glorie heape vpon your worshippe the riches of his grace blesse and sanctifie you both in body and soule and happely finish that which he hath in you so gratiously begonne to the glory of his name and your owne comforte in Iesu Christ our Lord. Amen London 1582. May. 26. Your worshipes most humble 〈◊〉 commaundement A. P. A Description of the natural corruption wherewith mankind is infected by the contagion of sinne IT is a verie lamentable thing to beholdâ— that bottomles sinkâ— of corruption and sin which lyeth hâ—d in maÌ„â— nature and yet farre more lamentable to behold his grossâ— and monstrous blindnes which is so palpable yâ— although there be no sparkell of goodnes
and thankfulnes and not gâ—utâ—h or murmure for any thing whatsoeuer commeth vnto vs from them humbly acknowledginge our owne ignorance and blindnes in chosinge vnto our selues any way or meane that may profit vs vnto eternal life and thus hauing our heartes prepared we should becâ—â—e fitte ground to receiue the seede of Godâ— woâ—◠〈◊〉 to our endles comfort For sure it is that before the Lord can sow any 〈◊〉 seede in the furrowes of our hard heartes he must first of necessitie breake â—â— â— moâ—â—fy the same with the pl 〈…〉 â—â— his law teare in sâ—â—der the hard 〈◊〉 of vyces sins with the sharp harrow of his iudgments yâ— so the wéedes which our own flesh do naturally yéeld forth may be pluckt vp by yâ— rootes scatered vpon the vpper 〈◊〉 of the earth that is laide plaiâ—â—â— open before our eyes whereby our 〈◊〉 〈◊〉 may bee made manifest vnto vs and we by that meanes drâ—en forward more earnestly to séeke for our PhysitioÌ„ Christ Iesus and more willingly take the purgations which he by his seruaÌ„tes shal minister vnto vs how sharpe so euer it be for curing therof Dasigâ—rous diseases require sharpe bitter medicines to purge out the corruptioÌ„ which is the cause of the same yea the more dauÌ„gerous the dâ—sease is the more sharpe medicine it requyreth Wel theÌ„ if it be so as it is most true as by a 〈◊〉 example it may be made more plaine that french pockes is a fâ—r more daungerous disease then the messels and therfore requireth a more bitter purgation for yâ— curing therof then the other doth But our diseas which naturally we are infected 〈◊〉 is far more perâ—â—oâ—s theÌ„ eyther that messels or freâ—â—he pockes for it is no better then a most lothsome lepry which doth not only 〈◊〉 〈◊〉 or foote but the whole body 〈◊〉 eâ—ery member thereof within and without so that there is no place frâ—â— which disease although it bee not bodely 〈◊〉 kinge out into scurâ—◠〈◊〉 〈◊〉 in the open face of the world which may make vs lothsome vnto the â—yâ—â— oâ— men and hasten our naturall death yet it is spirituall and breaketh out into blasphemous swearinge lying deceauing cursed speaking flaunder murder drunckenesse and such like which maketh vs lothsome in the eyes of the eternal God and bringeth speedely vpon vs though not bodely death yet that spirituall and eternall death of both bodie and soule in hell fire which is endlesse endlesse and hopelesse from which yâ— Lord for his Christ his sake deliuer vs all Amen CAP. II. By what meanes mans corruption iâ— made knowen vnto him and of the endes of the Lawe MOst true it is that we are all by nature infected with this spirituall leprosie of sinne and corruption which maketh vs lothsome in the eyes of the almighty as it hath beene already some what touched and yet not so sufficiently as the necessitie of the matter requireth For although the Disease â—â— both grieuous and generall yet the knowledge feeling thereof is very sparing and although that all bee infected with the same yet not one amongest a thousand wil in trueth confesse him selfe so to be such is the blindnes of our stubborne and crooked nature as for example aske a naturall man which hath his life as voyd of thâ— feare of God as it may be whether he be proud couetous deceiptfull â— blasphemer of the name of God or how much his nature is enclyned therunto he will straight wayes answers with a shew of thankfulnes vnto God affirming that his nature both is and hath bene alwayes from his youth frée from any such things wondring euen with cursed speaches how why or for what cause any man should conceiuâ— so euil an opinion of him A maruâ—lous blindnes and yet commonly this will be theire answere although there appeare no better fruit in all the actions of their life and thus Satan pulleth vs forward from euill to worse in adding vnto our blindnes wilful stubbernes and therfore one degree farther off froÌ„ being cured for â— it were so that wee were simply blinde there were some hope that we would receiue light wheÌ„ occasioÌ„ is offred to discerne some part of our disease with desire to be cured because of the danger which otherwise through the longe continuance of it might ensue vpon vs. But seeing â—â—â—s far otherwise that wee are not 〈◊〉 blinde but also through the vaâ—â—e wisdome of our owne conceits câ—rryed away in a false perswasioÌ„ of our selues that we do both knowe and very well perceiue our owne estate to be good yea and so perfect that the same can by no meanes be bettered Seeing it is so I say how or which way is it possible for aâ—â—e man to worke for ouâ— health when we our selues be â—o 〈◊〉 off froÌ„ any dread 〈◊〉 of being sick What theâ— shal we leaue it thus ruinous as we finde it â— God forbid for yâ— which is vnpossible to men is possible to God And although the plater bâ— nothing Corin. 3. 6. and the vvatâ—rer as litle vvorth except the Lord giue increase yet â—â— is sinne in the planter not to plant and no better in the waterer not to water how â—â—de vnfruitful soeuer yâ— barreâ— grouÌ„d of mens heart seeme to be vnto them and why because we know not what the Lord will bring to passe by their labours who by the ministery of his word doth not only cleanse the lepers and gaue sight vnto the blind but also bringeth far more mightie things to passe as in turninge raueninge wolfes into meeke lambes and cruel Leopards into gentle Kids and deuouring Lyons into tâ—me Calues yea and the venemous Aspes or Cockatrices into the nature of innocent delightfull children not that beastes are thus changed but the holy Ghost meaneth the wilde and sauage affections of men who although they bee as rauening deuouring cruell and venemous as any of these wilde beastes yet the power and force of the worde gospel of Iesus Christ is such yâ— it will make theÌ„ as tame meeke gentle and delightfull as Lambes Kids Calues or little childreÌ„ not so only but much more for yâ— excellencie of it is such that it will rayse by those yâ— be dead eueÌ„ to life againe therfore great cause haue yâ— ministers saints of God eueÌ„ with bouldnes and exceeding hope to take this spirituall weapon both in hearte and hand 〈◊〉 a sufficient armoure to stand and preuaile against all the engins and fâ—ery darres of yâ— wicked how 1. Cor. 10. 5. luk 10. 17. 18. great and cruell soeuer they seeme to be For it is the word of God onelye which casteth down strong holds and euery thing which exalteth it selfe against the knowledge of God yea and bringeth into captiuitie euery affection vnto the obedience of Christ which worde as it is a sufficient defence against all dangers a perfect purgation to cleanse vs from all ill humors yea a most preâ—â—ous salue
shall no flesh be iustified in the sight of God Furthermore Deut. 28. 26 Gal. 3. 10. lam 2. the Law doth iustifie none but those which are the fulfillers of it and none can fulfill the same but those which are free from sin both in birth thought and action but we are polluted in all these as it hath been before declared Christ alone is hee in whom this perfection and cleannes is to be found he only hath fulfilled it for vs and is iustified by the same before his father and hath also borne the punishmente due vnto vs for breakinge of it that we which beleeue might be made iust in his iustice and not in the iustice of the lawe which is so farre from iustifying of vs that if but the least title thereof shoulde be laide vpon our consciences without Christ it would eueÌ„ condeÌ„ne vs downe to the bottome of hell and therfore it must needes be that they do marueylously abuse the Lawe and Christ Iesus in like sorte which will be iustifyed by it they abuse the Lawe in presuminge to be iustifyed by that which is appointed to humble them and Christ Iesus also in taking vpon them his purenes and persection in so much as hee alone was appoynted of his Fathâ—â— to bee the fulfiller of it They abuse him also in makinge hys death and suffringes to be of none effecte but caste them in the duste as things needelesse for so reasoneth the Apostle to the Galathians If righteousnesse be of the lawe then Christ Gal. 2. 21. dyed without a cause And againe in another place If they which are Rom. 4. 14 of the lawe be heires faith is made voide and the promise of none effecte Here you see then what a grieuous absurditie they fall into that doe séeke iustification in the Lawe which was onely giuen foorth to reueyle vnto vs the perfection and holynesse of God and our owne imperfection and vilenesse that hee alone might be founde true and we lyers hee iuste and wee vniuste and yet contraryâ— to this office which the Lorde hath appoynted it vnto and contrary vnto the Lawe of our owne members which wee sâ—â— to bee rebellious and againste the Lawe of God wyll presume vpon the purenesse and perfection thereof as if the strength of it did rest within the compasse of our filthy bowels and so make our selues equall vnto God a marueylous pride and doth very well declare vnto vs who it is that is Antichrist And thus muche for the first abusers of the Lawe Secondly the other sort which doe 2. Lawe abused by dispaâ—â— abuse it are those that doe dispaire because they see themselues not able to doe the same it hath beene sufficiently declared already that yâ— Law was not giuen foorth to the end that we should doe it but rather to shew what we are not able to doe that thereby we might be driueÌ„ from our selues and from the Lawe also to seeke for helpe elswhere For sure it is that if we do rest in our selues or in any * Righteousnes actiue is to looke to be iustified by doing of good deedes and by the ments of man 2 Cor. 3. 6. 7 Actes 15. 10. actiue righteousnes of the Lawe the ende thereof must needes be desperation for this cause the Lawe without Christ is called in the Scripture A minister of death the killing letter ay â—â—ke that neyther we nor our fathers were euer able to beare and let it be so or let it be that debt of ten thousande talentes which we are neuer able to pay nay and our estate on the other side so poore and needy as we are not able to discharge the least mite thereof as in trueth we are not yet let vs knowe that the same is limited and hath no further anâ— horâ—tie then to humble vs and therefore they which doe let it passe any further vpon them do not rightly vse the Lawe but rather greatly abuse the same to the depriuinge of them selues from all hope of saluation iâ— they returne not in time and come vnto Christ who theÌ„ and at that time doth chiefly and onely call them as it is in the 11 of Matthew Come vnto Mat. 11. â—8 me all ye that are vvearie laden and I vvill ease you take my yoke vpon you and learne of me that I am meeke and lovvlie in hearte and ye shall finde rest vnto your soules for my yoke is easie my burden is light here you see then howe greatly they ouershoote them selues which do charge the Lord with vnpossible things as if he did require such a duety at their hands lay such a heauy intollerable burden vpoÌ„ their nâ—ckes as it is impossible for theÌ„ to beare for this place doth plainely confute them and make theire camllation to be of none effecte which telleth vs that the Lords burdeÌ„ is light his yoke easie and therefore if any mans conscience be so ouerburdened with the sight of his sins that be falleth into desperation let him not thinke that it is the Lorde which hath laid this burden vpon him but rather that he himselfe hath drawne it vpon his owne necke by abusing the Laws through infidelitie because he coÌ„meth not vnto Christ for yâ— end of the Law is faith in Christ and not desperation True it is yâ— euery one seeth â—â—t this and therefore when the stinge of death at any time is awaked vp in theire coÌ„sciences they looking no other way for â—asment but into the actiue righteousnesse of tâ—e Lawe which the more theâ— looke into the further they are froÌ„ helpe and the deeper they plunge theÌ„ selues into sorrow so that in the ende it must needes come to passe yâ— they fall into wonderfull diseases anguishes both of minde and soule as if they were in yâ— present torments of â—el fire Hence it is also yâ— those woful heauy outcryes doe arise I am damned I haue sinned against the holy ghost my sins are so greate yâ— God wil neuer forgiue 〈◊〉 and therfore wish that they had neuer bene borne or yâ— theire liues were câ—t short by some vnlawfull meanes as hanging drowning cutting sticking with theire own hands are ready oft times to execute vpoÌ„ theÌ„ selues But to leaue there which are so far gone standing or fallnig to theire own 〈◊〉 and come vnto those who in theire distresses troubles of minde bodie haue some sparkle of the seede of God in them For sure it is that the deare children of God â—st times are verie far gone this way and brought as it were euen to yâ— lowest pit of fortâ—w where they can hardly perceyue any comfort at alâ—nay rather do shew some tokeÌ„ of reprobatioÌ„ in their anguishes As it may seeme vnto him who is not wel experienced in yâ— afflictions which are common vnto Gods child en 〈◊〉 cause of which great breach yâ— the enemie hath made into them may very well d ee in their owne selues which
through ignorance doe suffer the law to take such holde and enter so far into their conscieÌ„ces where it hath nothing to do For the conscience of a spirituall man is the state of Christ where there should be nothing els but toy peace comfort and consolation in the holy Ghost And therefore the law which bringeth horror and seare hath nothing to do with it but vpon the flesh and old man which is corrupted with pride many other deceyuable lustes and therefore requyreth a burden to be laide vpon the same that it may be kept vnder and not triumph euer the spirit â— inwarde man which should alwayes bee at libertie in the â—â—ye of heauenly things Yet I saye when contrarie to the office which it is appointed vnto they will place the â—â—aâ—ghtnesse and seueritie therof vpon theire consciences it must needes bee greate cause of disquyetnesse and feare diuers wayes for it vrgeth vpon vnpossible dueties it checketh for neglecting the same it threateneth and curseth them for doing those things which it hath forbiddeÌ„ And thus yâ— poore conscience being so much ouer charged with Righteousnes actiue in the Lawe palsiue in the Gospell sorrow and feare because it tooketh onely vpoÌ„ yâ— Actiue righteousnesse of the Lawe what he hath done what he hath lest vndone and altogether forgetteth that Passiue rigteousnes as tâ— beleue and â— he saued by that which Christ hath suffered for vâ— Passiue righteousnesse of faith which is begotten in them by the seede of God through the bowels of Iesus Christ whereunto they ought to haue theire chiefe and onely respect to strengthen themselues within tune of trouble And it may be that by reason of the greate afflictions which the minde is ouerpressed with the seede of God be so darkened in them that they are in doubte whether it be of his seede or not And therefore to speake somewhat for the comforting of those which are so lowe brought admitie that in thine owne iudgement thy faith is vtterly darkened and rased out so that thou canst not perceyue any one sparkle of it in thee to refresh and ease thy sorrowfull minde withall yet thinke with thy selfe that yâ— which hath once beene truely vnfaynedly in thee the same must needes be in thee still For Rom 3. 1 it is vnpossible that our vnbeliefe should make the faith of God to be of none effecte for he is alwaies one Mal. 3. 6. vnchauÌ„gable howsoeuer we doe seeme to be vnto our selues His giftes â—om 11. 29. callings are without repentaÌ„ce how so euer he dealeth with vs by afflâ—ctions in this life Notable instruction to this purpose we haue in the 89. â—salm 89. 30. 34 Psalm where yâ— holy Ghost vseth these wordes â—f my children forsake my â—aw walke not in my iudgment in they breake my statutes keepe not my commandements then wil I visite their transgressions with the rod theire iniquitic with stroaks But my louinge kindnes will I not vtterlie take from them nor falsifie my trueth my couenant will I not breake nor chauge that which hath gone out of my lippes â—ere you see then by plaine testimonies that the most deare children of God when so euer they do offend him must looke for some punishment at his hande for the same though not such as they will appoynt vnto theÌ„ selues but rather such as he in his wisedome shal see to be coÌ„uement profitable for the bettering of their manners furtherance of theire saluation Yea and it may be yâ— he will eâ—â—rcise or punish them with this crosse euen by darkninge their faith to make them see theire miserie without him thaâ— afterwardes when strength shall come againe they may learne to liue more warely and become more thaÌ„kful vnto God for his mercies towards them But in conclusion how strauÌ„gty to euer he doth punish them which are his we haue the warrant from his owne mouth who can not lye that he will not take his mercy from them nor fa 〈…〉 ye his trueth Yea and for more assurance he hâ—th sworne the performance thereof by an oth saying As I haue sworne that the waters of Noah shall no more go ouer the earth so haue I sworne that I wil no more be angrie with thee nor reproue Esai 54. 9. 10. thee the moutaines shal remoue the hilles shall fall downe but my thereâ—e shall not departe from thee nor the couenant of my peace fall aâ—aie And what though wee at sometime bee blinde shall wee thinke therefore that the Lordes sight is demined also and what though nowe and their wee bee weake and feeble that we thinke or imagine therfore that the Lordes strength is decayed in likâ— sorte far be it from vs so to doâ— for that were to imagine of the Lord as of a mortal man who iudgeth alwaies according to the present estate and from whose eyes a thinne sâ—umme of drosse will hide greatâ— and pretiousâ— matter who thinketh also that when things are hidde and darkened for a time that they are lost gone for euer specially if they be such as are deare pretious vnto them But there iâ— no such matter in the Lord who doth not onely see the bottome and ground of all things but also is the beginner ender of euerything yâ— is done Who at some time is prouoked through our securitie and coldnesse in prayer to cast a thinne scumine of infidelitie vpon our faith and darken it withall to wake vs vp to more watchfulnesse and earnest callinge vpon him But we alas such is our weakenesse do thinke by and by that all is gone and loste and wee vtterly forsaken then we beginne to grone and crye then wee sigh and sobbe then we sorrow and lamerite then wee beginne to call to mind our vnthaÌ„kfulnes for his former merciâ—s bestowed vpon vs. And this is yâ— fruite which yâ— Lord doth seck at our hands by thus afflicting of vs. who is so farre from taking away his seede of faith from vs that after our earnest prayer true acknowledgement of our selues doeth both kindle and encrease the same to a far greater measure then â—uer it was before These thinges being well thought vpon may be a good mean to make vs more wise and valiant in this spirituall warfare then we haue beene heretofore For as the ashes caste vpon the fire put it not out but is a means to preseruâ— the same in the nighte againsts morninge which otherwise would he consumed And as the barrennes of the trees in wâ—nt â— are a means to preserue the rootâ— against sommer which then wil ascende vp his iuice into the bodye and branthes therof wherby they are greatly inlarged and made farre more fruitefull then euer then were before eâ—en so are afflictions vnto yâ— children of God which doe not onely keepe them from the barrennes of sin but also increase â—nd 〈◊〉 them in the 〈◊〉 â— fruite 〈…〉 nes of Gods holy spirite â—â—