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
knowe this to bee the will of God euen our sanctification 1. Thes 4. 3. that vvee should abstaine from fornication and that euerie maÌ„ might knovve hovv to possesse his vessell in holinesse and not in the lustes of concupiscence and sinne as those Gentiles vvhich knovve not God For to this ende doeth the Lorde bestowe his graces vpon vs that wee might learne to denie vngodlinesse and vvorldlie lustes and become Tiâ— â— 11. 1â— holie as he him selfe is holie Yea the scripture doth binde a marueielous necessitie vnto the same vvhere the holie Ghost hath these vvordes If ye be risen vvith Christ seeke those things vvhich are aboue Col. 3. 1. â— vvhere Christ sitteth at the right hand of God And set not your affections on earth lie things And againe If vve call him Father who 1. Pet. 1. 17. without respecte of persons iudgeeth euery mans worke let vs spende yâ— time of our being here in feare And Philip. 2. 1â— againe worke out your saluation with trâ—mbling and feare so that hereby it is plaine that we are not come to the end of our race when we haue gotten a litle vnderstanding and knowledge of the scriptures and how to apply the same for that is but to knowe what weapons we must vse in this spirituall warfars and how to handle yâ— same for our owne defencâ— neyther when we are come to the sight mistykingâ— of our sinnes and corruptions wherein we do displease yâ— Lorde for yâ— is no other also then to be brought out into yâ— fielde in the sight of our enemies yâ— deuil yâ— world the flesh against whom we must fight vse these weapons for yâ— ouerthrow of theÌ„ lest they preuaile against vs and make vs more secure in sinne then euer we were before So that the greatest â— most daungerouse parte of our spirituall warfare is as yet vnaccomplished that is the subduing ouerthrowe of these enemies The first thieâ—est of them which we must set vpon and séeke to subdue is our owne flesh which if that be once mastered the other two are but scarre crowes and can neuer be able to do vs any greate harme Know you not that one secrete vnknowne enemye in a besieged citie is more hurtful then a hundred knowne enemies without the same But if this secrete enemâ—s which is within bee once knowne and subdued nay although theire bee many of them yet as long as they bee kept vnder boÌ„ds they can not be hurtful at al theire hope also greatly decaâ—ed which are wtout The deuil the world are enemies wtout and can not possibly preuaile any whit with vs vntil such time as they get some lyking and â—ntertainemeÌ„t of our affections which if they do certainely there is like to be a greate spoile the whole man to beâ— brought into vtter ruine vnlesse there be a short returne these affections of ours quickly called home againe vnder subiection of the spirit Surely a matter wherein the deare children of God oâ—tetimes do very far forget and ouershoot themselues And therefore this is good counsel vnto those which haue strigth to receyue it yâ— as often as our affectioÌ„s do beginne to stray oâ—t after yâ— desire loue of worldly things or fleshly coÌ„cucupisceÌ„ces any kind of way so often to suspect our selues of some daunger towards esteeme of theÌ„ as of our home enemies which now beginne to come in league with those which are without namely the worlde and the deuil thereby to worke some treason against vs. And therefore to make all possible speede that we can to cut thort and restraine them lest in the ende through theire sugred entycementes they beget both the will and minde to consent also This is yâ— cause why the scripture is so plentifull and earnest in commending vnto vs the doctrine of mortification as a chiefe fruite of our repentance telleth vs plainely yâ— if we wil be Christes we must crucify the flesh with the affections lustes thereof that is we must dayly and coÌ„tinually striue and fight against our handes and heart worde thought that they may be crucified killed froÌ„ all vnrighteousnesse As pride couetousnesse deceipt blasphemie or any other vngodlinesse that the contrarie vertues as hu 〈…〉 itie liberallity innocencie or whatsoeuer is of pietie may liue and growe in vs. For before we haue some striuing in our selues to slea those vices it is vnpossible that weâ— should haue any feeling of these other vertues for as we do conceaue a mislyking of the one so we shal receyue a loue and lyking towardes the other they can not both liue together in vs. This much doth the Apostle giue vs to vnderstand where he hath these words Knovv you not that to vvhoÌ„ so euer you giue your selues as seruantes Rom. 6. 16. 20. to obeie his seruantes you are to vvhom you obeie vvhether it be of sinne vnto death or of obedience vnto righteousnesse So that whilest we are the seruants of sinne we haue no part nor portion in righteousnesse no more then death hath with life or hell with heauen Wel then seing yâ— case standeth so let vs bewise in chusing vnto our selues yâ— better part which is obedience vnto righteousnes that we may become the seruantes sonnes of God And although it be a crowne which can not be had without greate and tedious stryuing yet let vs knowe that it is worthie of all the laboure that we shall or can bestowe vpon it the end wil bringe recompence ten thousand folde as the Apostle witnesseth The afflictioÌ„s of this life are Rom. 8 18. not vvorthie of the glorie that shal be shevved vnto vs. And therefore let vs play the valiant souldiers fight striue kill crucify condemne whatsoeuer in vs may be ame hinderance thereunto yea although it bee as deare vnto vs as our eie or hande yet Mat. 5. 9 vve must pull it out and cast it off for better it is to goe into life hault maiemed or blinde then into eternall fire hauing al our members In which wordes our Sauiour Christ teacheth vs to vse vyolence euen against our owne nature for the kingdome of Gods sake Not in cuttnig of the members of our bodies but in rooting out the affections of the mind how deare so euer they are vnto vs vpon whome these affections do rest Whether it bee Father or Mother wife or children yet if the loue of them bee any let vnto vs in the wayâ— of life pull them cut cutte them off and cast them awaye so that if it stande vs vpon to cast away those affections out of our heartes which haue so great shewe of good in them and are both commaunded and commended in scripture for the loue of Gods kingdome Howe much more then behoueth it be to roote out those priuate affections which are not onely frée from any shewe of good but also bring greate â—â—â—lis and were dible incoÌ„ueniences with them
bare vse of these outward ceremonies or shadowes was so much as yâ— Lord did require or looke for at their hands supposing him to be affectionated like vnto a common strumpet who alwayes looketh vnto the gifte neuer respecteth the minde or qualities of the giuer They had forgotten that the Lorde vvill haue mercie and not sacrifice Osâ— 6. 6. and therefore made no conscyence in falsifying their weight making their measure small and price Amos. 8. 5. 6. great that they might bie the pore for siluer the needie for shovves Yea and in the time of theire newe moones sabaothes also they thought euery day to be ten till these feastes were ouerpassed that they might beâ— at whome againe to vtter their refusâ— corne thinking all yâ— time loste which was spent in the seruice of God preferring eueÌ„ the basest of their odde reckoninges that made any thinge for their priuate profit before it And this was the cause why the Lord did abhorre their sacrifices which otherwise he both commanded and commended But we may speake much more profitablie of this in applyinge the same vnto our time sor were not their sacrifices in that time of the lawe as pretious in the sight of God as our sacramentes are nowe vnder the Gospell And are not our sinnes also of this age as monstruous as euer were theirs And what is behinde tâ—â—â— that those our seales of Baptisme and the Lordes Supper which wee make so much accounte of and so smoothelye shrowde our selues vnder should not be as loathsome in the eyes of God as euer were theirs at that time Surely I can perceiue no reason to the contrary so long as wee are holden in them without remorse of sinne or care vnto newnesse of life whereunto they were appoynted For these outwarde seales are so farre foorth profitable vnto vs as we are partakers of those spirituall graces which are figured vnder them in Baptisme Therefore we haue to consider our â—ree forgiuenesse of sinnes washed away in the bloud of Christ that as Christ died and was buried for our sinnes Rom so wee also shoulde die vnto sinne that it haue no more rule in our mortall bodies And as Christ is rysen againe froÌ„ the dead death hauing no more dominion ouer him so wee should after liue in newnesse of life offering vp vnto God our bodies and soules which he hath purchased and redéemed vnto him selfe The Lordes Supper also is a meane to refresh and renue our dull memories in these so greate mercyes and benefites bestowed vpon vs in Christ that euerye daye wee may become more thankefull then other for the same These considerations or profitinges in the obseruation of the Sacramentes beeinge layde aside there remayneth not one sparke of Religion or holynesse in them as the holye Prophet Dauid moste plainelye prooueth vnto vs out of the fiâ—tie Psalme where hee saith I vvill not reprooue thee for thy sacrifices Psal 50. 8. and burnt offerings vvhich haue not beene continued before me saith the Lord. I vvill not take a bullock out of thy house or goates out of thy folde the vvhole vvorlde is mine and all that therein is But what followeth Offer to god praise and paie thy vovves vnto the moste 14 highest Loe these are the dueties which the Lorde doeth chiefly loâ—ke for at our handes for by offring of praise is meant no other thing then a continuall thankfull remembrance of the great benefites bestowed vpon vs in Christ which the Lordes supper doeth The Lordes Supper liuelie represent vnto vs as I haue before shewed by paying or performing our vowes Wee are taught also manfullye to fight vnder yâ— banner of Christ against Baptisme the deuill the worlde and our owne fleshe whereunto we haue bound our selues vnder the seale of baptisme as by a solemne oath made in our behalfe by two or thrée witnesses These I say are the thinges which wee must haue our chiefe respecte vnto in the partaking of those outwarde elementes or els they can bringe no profit vnto vs there is no religion in them and therfore so lothsome vnto the Lord that in no wise he can digest the same but is ready euen to belche against it yea it shal be saide vnto those in the endâ— which do frequent them in this sorte Who hath required these things at Esa 1â—â— your handes Surely the knowledge of this can not but be very profitable for our time if wee would let it take some roote in our heartes For who seeth not that the most parte of men are caried away with a blinde perswasion of religion holinesse which they themselues doe thinke to be truely in them because they doe resorte vnto the outward ceremonies commaunded in the word and although all those duties wherefore these spirituall exercises are ordeyned be cleane shut out of theire lyues they make no conscience of it at all but without blushing will set an impudeÌ„t face vpon it yâ— they are as good christians as any can be although theire liues do testifie vnto the whole world that there is not one sparke of true and vnfayned christianitie in them Well I can thinke more of this then nowe ray leasure will serue to condemne at large Yet thus much may I say that Christ can haue no enterance into vs nor we any way vnto him except the path be first prepared by repentance by an vnfayned acknowledginge of our sinnes with earnesâ— stryuinge to better our conuersation Shut vp thy hearte from these things and thou dost so much as in thee lyeth to wall thy selfe about with brasse that Christ by his spirit may haue no enterance into thee and prouokest him in like sort so to hedge vp his mercies and graces from thy soule that thou shalt neuer haue any parte in them Howe miserable then will thy case be for hauing once shut out thy selfe from Christ the way to heauen also is shutte vp from thee hell gapeth with open mouth ready to receyue thee and yâ— deuiles waite with great diligence to carry thy soule into the euerlastinge tormentes thereof Looke vnto it therefore and let vs be wise for if the entertainement of Christ will bee a meane to set vs frée from all these miseries what greate diligence ought we to vse in preparinge a way for him that he may haue free passage vnto vs. Certaine it is that before he can come the way must bee prepared and there is noâ— other meane to prepare the same but by repentance For our barraine heartes are that very desart which yâ— Prophet Esay speaketh of where the Lordes Esai 40. 3. 4. way must be prepared before his comming by filling vp euery lowe valley and daungerouse hoale which is our ignorance and infidelitie that must be filled vp with the true knowledge of God by beating downe euery high mountaine that is our pride and arrogancie which must be beaten vpon with the mattocke of Gods iudgements till such time