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
neuer sowe So likewise they which haue an eye alwayes vnto th 〈…〉 mons of men and will knowe 〈…〉 hat â—â—tertainment thriâ—e admonitions and reproofâ— shal haue before they 〈◊〉 bestowe the 〈…〉 can nâ—uer proÌ„fitâ—â— thereby for that in so doing they seeâ—â— rather to please men and seede theirâ— humors then that god should haue his glorie increased thereby Knowe you not what is written He that will be a man pleaser caÌ„not be the seruant â—lat 4. 10. of God A most dangerous euil to gâ— about to please those who will not bee pleased without the displeasing of the Lord For men commonlye are best pleased with those which be as themselues are and will iustifie none but such as flatter theÌ„ in their sinnes and sowe pillowes vnder theirâ— elboes Truely it is euen a worlde it see ouâ— blindnes how wise we are to deceiue our selues in such matters as these are for â—â— are ready to bestow great cost yea and burden our selues very largely without grudging so that wee may procure the acquaintance and familiaritie of those which will flatter vs feede our affections at the full especiallye if they be such as goe vnder the name of prophets or righteous men that thereby wee may cloake our corruptions and seeme to be that which we are not by shrouding our selues vnder their profession And alas what is thiâ— any better then to buyld vpon theÌ„ lande which is an vnstable foundation nay it is no other then that which Esay speaketh of Euen to take falsehoode for our refuge couer our selues vnder vanitie Surely a very thiâ—â—e garment and such as will not defende vs from the colde in winter nor yet from the heate of sommer nay it were well if it would câ—uer our filthy nakednesse but alas the thinnesse of it is such that the same is not able so to doe For what grosse blindnesse is it in vs to thinke our selues well satisfied when wee are praysed of a fewe miserable men which possiblie 〈◊〉 as bliâ—â—â— as we our selues be for that is all the gaine wee 〈◊〉 〈…〉 chase by it Nay let mee goe forth 〈…〉 can it pr 〈…〉 vs to haue the acquâ—â—â—tance praâ—â—e of all the learned and godlye in the worlde If our owne conscience do accâ—â—e vs before the Lord who is far greater then the same to condemn vs. For as we are before the Lord so we are â—◠〈◊〉 and not as men doe ac 〈◊〉 of vs who oftentimes doe take the garments of Gods deare saints giue them vnto strangers and therefore it behoueth vs to seeke for a better garmâ—nt then the prayses of men only to couer our selues withall least that when we think our selues to be in best case then our nakednes should be discouered and layde open not onely to our owne consciences but also to the whole worlde who will then laugh at our shame Wel therfore to the end that wee may auoid these inconueniences remainâ— no longer so blinde as to become deceiuers of our selues by so much respecting of mens prayses and in the mean 〈…〉 éese the praâ—se of God 〈◊〉 is the true praise in deede To the endâ— I say that wee may auoide this it is needeful for vs to haue an eye alwaiâ— vnto our affections in all our actiâ—â—s and enterprises whatsoeuer and 〈◊〉 whether God his glory the strengthening of our owne faith and profiting of our brethren be sought onely â—â— dâ—ing of them Otherwise let our 〈◊〉 be neuer so many and seeâ—e as glorious as they will In so much that euery mans mouth is filled with praysing of vs yet it is to no purpose if our consciences doe not witnesse with vs that these things before repeated are the things which we in euery of our déedes haue euer theefest respecte vnto True it is that Scripture doth greatly commenâ— the receyuing of Prophetes and righteous men into our houses Yea God hath bound himselfe by promisse therunto also that those that do it shall be greatly rewarded but the questioÌ„ is then how we ought to receyue theÌ„ he saith the holy Ghost Which receyueth a Prophet in the name of a Prophet shall receiue a Prophets revvard And againe He that receiueth a righteous man in the name of a righteous man shall receiue a righteous mans revvard So heere our Sauiour Christ describeth â—â— plaine wordes howe wee ought â—â— receiue them that is as a Prophet or righteous man as one that â—â— of the Lordes Houshold and sent vnto vs by him â—o the ende that we should entertaine him as one of 〈◊〉 best 〈◊〉 and minister vnto him such necessaries as he commeth vnto vs for because we haue hope also to receiue of him in like manner such spiritual treasures as yâ— Lord hath endued him withall to the endâ— I say that we might profit theire bodies vnto a temporall life and they our soules and bodies both vnto a spiritual and eternall life With this minde we ought to receiue them and not for fashions sake neyther yet to â—â—ede our humors or els it can not be said that we do receiue them as Prophets or righteous men but rather as Hipocrites and dissemblers for 〈◊〉 are none that will giue theire consent to doe so vnlesse they bee such And therefore it behoueth vs to take heede how we do abuse the Prophets and Saintes of God by thinking that they are so vaine as to be drawne away from the trueth to seede our corrupt affections Nay if they be the true Prophets and Saintes of God rather then they will so doe they will vtterly forsake our houses be the plenty therof neuer so greate yea and that which is more they will shake off the 〈◊〉 of our streetes from theire feete as a witnesse against vs because we woulde not obey theire counsell or rather the Lordes which is vttered by them Knowe you not what is written He that receyueth you receyueth me and he that receiueth me receiueth him that sent me So then heareby you see plainely what it is to receyue â— Prophet or a righteous man it is not to receiue him alone but God the Father and Iesus Christ also which 〈◊〉 accompany them and therefore how well welcome should such geâ—tes he vnto vs not as though we would so much pleasure them but they altogether proâ—â—t vs neyther yet may we by our own wisdome measure out vnto them a way and meane whereby we thinke they may pleasure vs best for that were to set the Lord who doth abâ—se him selfe to be their coÌ„panion as it hath bene before proued to schoole but rather it behoueth vs to bring our owne wisdome into captiuitie and content our selues with that meanâ— order which the holy Ghost doth 〈◊〉 thâ—â— to vse for our profiting whether it be sower or sweete sharpe or pleâ—sant iudgement oâ— mercy threatning â— or promisses seing the Lord is the diâ—poser 〈◊〉 â— of it Who worketh all things for the best vnto vs. Receyue yâ— same with patience
are straightly forbidden in the worde of God As aduiterie fornication vncleanenesse â—llo 31. vnnaturall lustes euill concupiscence couetousnesse deceipte lieing swearing cursed speaking and such like For if those former good affectioÌ„s may at some time be a hunderance vnto vs in the waye of life much more these â—â—illes at all times and therefore not to be suffered at any time nor in any person if they will norish any hope of saluation in them selues For they are no other theÌ„ the very whelpes of Babilon which Psal 137. 3. we are charged to destroy and breaks theire bones in peeces while they are yonge lest through theire longe contiduance they growe to such strength and take so sure holde vpon vs yâ— wee become slaues vnto them Let vs looke vnto it therefore and roote them out as soone as any mâ—tion thereof doth appeare in vs. Good admonitioÌ„ to this purpose we haue in the Epistle to the Epâ—e 4. 26. Ephesians Be angrie and sinne not let not the Sunne goe downe vpon your wrath And again in yâ— 4 Psalm Tremble and sinne not examine thine owne hearte vpon thy bedde and be still That is we should striue with our heartes euen in our secrete chambers vpoÌ„ our bed against sin yâ— it sleepe not nor haue any continuance with vs for feare of the discommoditie that may come thereby True it is that sinne will be in vs so longe as we doe remaine in this body but let vs Rom. 6. 12 take heede that it do not raigne and beare rule in vs otherwise then a condemned wretch which hath alreadie Rom. â— 3. receyued the sentence of death And let vs giue it such welcome as the seed Gen. 3. 15 of the serpent with whom we must be at continuall enmitie and striffe And all be it the case stand so with vs that we are not onely guilty in the affection but also drowned in the action of euery sinne that can bee named yet let vs knowe for our comforte that true repentance is of strength to purge them all away and make vs pure in the sight of God As it is witnessed in the fourth of Esay where the Lord maketh this promise vnto the people vpon the condition of repentance Though your sinnes vvere as crimson they shall bee made vvhite as snovve and though they were redde as scarlate they shall be made like vvolle And therfore if the Lorde at any time in mercie shal reueile or make knowen vnto any man all the sinnes that hee hath committed throughout his whole life yet there is no cause why we should dispaire how great grieuous so euer they be For the Lord in opening of them hath no such meaning in him but rather thereby doth draâ—â—e vs to a consideratioÌ„ of our inordinate steppes how farre we haue strayed aside from him and doth moue vs also by that meane to looke into the word of God which is a lanthorne vnto Psal 119. 109. our feet a light vnto our pathes that thereby we may sée how to turne againe into the right way and what dueties there are required of vs for the purginge and cleansinge away of these greate sinnes There may the theefe which hath stoalne learne to Ephes 4. 28. steale no more but laboure truelie â—ith his owne handes in some lawfull vocation that he may be able to minister vnto the necessitie of others There may the deceitfull perâ—ured person learne to restore home his euill gotten gooddes and take â— more righteous course afterwardes There may the fornicators and adulterers 1. Cor. 7. 2. learne to leaue off their vncleaÌ„nesse and content them selues euerye man with his owne wife and euerye woman with her owne husbande Leuit 24. 15 16. 1. Tim 6. 7. 8 There may the blasphemous swearer learne to feare an oath and tremble at the maiestie of God and the greedye couetous person to contente himselfe with foode and rayment because hee â—en 3 19. brought nothing into this worlde and shall carrie as little out There may the proude person learne to beâ— humble because he is made of duste and to dust shall returne And to conclude there may euerie Psal 119 9. sinner learne to redresse his mordinate Phil. 3. 8. wayes and to esteeme of all the pleasures and profites of this life as doâ—gue in respecte of Christ For this is the fruite which the Lorde by reueylinge our sinnes doeth looke for at our handes and this change is requyred in euerie one of vs before wee can truelye be turned vnto Iohn 3 3. him in so much as it is the fruite of our secoÌ„d birth without the which no man can see the kingdome of God Therfore it standeth vs vpon so much the more earnestly to practise this change in our selues that wee may euery day be reâ—ued into a more perfitte shape then other For true and vnfayned repentance is nothinge els then a continuall striuing to better our manners And to this ende are all those spirituall exercises appointed by the holy Ghost in the church of Christ as prayer preaching prayses sacramentes with such like If therefore our mindes in frequentinge of them be not to profite this way I see not how wee shall profite our selues at all yea although we frequent them very often May we not read for warrant hereof very plentifully in the olde Testament howe that the Lorde did euen loath their Sacrifices and other spirituall exercyses commaunded in the Lawe for the seruice of God when men are holden in them without any conscience of sinne or carefull practise vnto newenes of life whereunto chiefly they were ordeyned as sayeth the Lorde by his Prophet Bring no more oblations in vaine â—ay 1. 11. Incense is abhomination vnto me I cannot suffer your nevve moones nor Sabbaoth daies it is iniquitie nor solemne assemblies my soule hateth your nevve moones your appointed feastes they are a burdeÌ„ vnto me I am vvearie to beare theÌ„ When you stretch foorth your hands I vvil hide mine eies from you and though you make manie praiers I vvill not heare you And againe in another place Take avvaie from me Amoâ— 5. 23. the multitude of your songes I can not abide the melodie of the vials And againe Hee that killeth a Bullock Esay 56. 3. is as he that slevve a man and he that sacrificeth a sheepe is as if he cut off a dogges necke hee that offreth an oblation as if hee offred svvines blood and he that remembreth incense as if he sanctified an Idole And why doth the Lorde thus abhorre those thinges which otherwise he hath commanded The causes are set downe also which be these the neglects of iudgement wante of mercy towards their brethren for so saith the holy Ghost Their handes are full of Esay â— blood the preferring of their owne wayes which is sinne wherein they did set their whole delight before the wayes of God They thought that the
our capacity of the matter Gods children which are effectually called and doe feele the assurance of this inheritance in them selues are thankfull yea and so thankfull as yâ— same doth carry substance with it euen to the bewraing of them vnto the world so that yâ— wicked men de beholde the image of God in them and do reuerence them greatly for theire vertues although theire giftes otherwise be but slender yea and are more afraied oft times to committe sinnes in theire sighte then in the presence of God who seeth all things and from whose eyes nothing Ebr. 4. 13. can be hidde Yet such is theire blindnesse and such is the strength of grace in the other as for example did Maâ— 6. 20. not Herod that cruell Kinge who had no feare of God at all before his eyes yet feare and reuerence Iohn Baptist because saith the text that he knewe him to bee a iust and a holy man yea and did many things after his counsell so likewise Felix who although he were wholy giueÌ„ ouer to seeke bribes yet trembled at the preaching Act. 24. 26. of Paul wheÌ„ he spake of the iudgemeÌ„t to come Herein theÌ„ we may perceyue the trueth of that saying which the holy Ghost vseth in the Psalmes the Lord is greatly to be feared in the assemblie of his Saintes as the same also may appeare in the strength of their prayers how mightely they doe preuaile with God not only for the attayninge of spiritual and inwarde comfortes but also of outwarde deliuerances as the scripture for warrant of the same is very plentiful which we may see in the deuyding of the red sea the ouerthrowe of the enemies in the wildernesse the downe fall of the wals of Ieryco and the staying of the course of the Sunne all which things were procured through faith and prayer of the Saintes tendinge still to the delyuerance of Gods children and ouerthrowe of his enemies Other examples there are also which to repeat I shoulde bee tedious and therefore will satisfie my selfe in noting the places 2. Kings 6. 16. 17. Danyel 6. 22. and 3. 25. 26. 27. wherein likewise we may behold the greate loue care which the Lorde hath euer his church and howe vnpossible it is for those to quaile who haue the eares of the almightie continually so open vnto their cryes and his helping hand so attentiue for theire delyuerance eyther in iudgement towardes the wicked or in mercy towardes them and as he is attentiue vnto them so likewise they are importunate in theire prayers with him as our Sauiour Christ doth witnesse in Luke that his children do â—â—â—e Lukâ— 18. 1. day and night vnto him and therefore can not but bee aduenged of theâ—e wroÌ„ges and this is a speciall 〈◊〉 of faith a sure token of greate trust confideÌ„ce yâ— benefit whereof we all doe both feele find vnto this day for how many treasoÌ„s trecheries haue beene wrought against our gratious Prince froÌ„ time to time by yâ— man of sin his impes both by purpose of murther other meanes also to put out the candell of Gode worde which so clearly doth shine amongest vs and which he hath vsed here as a chiefâ— meane to vpholde and maintaine amongst vs yet none of them couldâ— preuaile but are taken at halfe turne and fast snared in the ginne that they laide for others as vpon London bridge and other partes of the citie we haue a plentifull spectacle of the same Which thing beinge brought to passe let vs not impute it vnto our owne cunninge or pollicy but vnto the great mercy of God who is the watchman of Israel that neuer sleepeth nor slombereth and hath beene procured thereunto by the importunate outcryes of his Saintes For otherwise eare this time we should haue had a blacke and glow my day Well yâ— Lord he blessed for all his mercies towardes our land and let vs loue his children for whose sakes no doubt of it we do enioy this so greate peace and plenty Know you not yâ— the Lord would not bringe coÌ„fusion vpoÌ„ yâ— old world so long as Noah his familie were amongest them but â—en 7. 16. as sone as they were once closed vp in yâ— arke theÌ„ im nediatly came destructioÌ„ vpon yâ— rest they were euerwhelmed with waters be not forgetful likewise how that the Angels which were appoynted of God to execute his vengeance vpoÌ„ Sodome and Gomortha could doe nothing vntill Lot and his Gen. 12. 〈◊〉 two daughters were gone out then streight wayes came fire brimstone vpon the rest Phinees in like maner Rom. 25. 1â— through his zeale turned away the wrath of God from all Israel And Rom. 16. 17 Moyses likewise through importunate begging stayed the plague Thus you see how that peace and prosperitie is continued amongest the wicked not for themselues but for the great regarde and care that God hath of his church which is amongst them yea and whole Cities or Countreyes oft times are preserued from plagues for some one of them as the same is notablie descrybed in the talke which the Lord had with Abraham vpon the plaine of Mamre who woulde haue spared those fiue great cities for yâ— sakes Gen. 18. 32. of tenne righteous men if they coulde haue beene founde amongest them Here you see then further that this great loue and assurance of saluation which God doth bestowe vpon his children is no meane to make them secure or careles as some blasphemers doe oft times obiecte but rather more fearefull more duetifull and more earnest in prayer because that when they beholde such a wonderfull mercie of God towards them they thinke as the trueth is in deede that they can neuer be thankfull inough vnto him Then they begin to giue dueties both to God men then they walke lawfully in lawfull vocation then the husbandman or handicraftes man doeth seeke the kingdome of God as 〈◊〉 â— 3â— well in the fieldes or towne as in the Church as well in walking in theire vocation as by frequentinge of Sermons Take me not gresly I meane they put in practise that abroad which they learne in the Church Their yea is yea and their nay is nay and therefore â—at 5. to conclude we can neuer doe any duetie in trueth before the assurance of Gods kingdome doe send vs thereunto for Gods children only are carefull and all the worlde besides carelesse THus you haue hearde although rudely yet I hope truely descrybed vnto you a pathway vnto Christ The first step thereunto is a true sight Cap. 1. of our sinnes with godly sorrow because we are subiecte thereunto The Cap. 2. second is vnsayned repentance for the same with newnes of life and conuersation without the which all outward exercises of ReligioÌ„ are to no purpose The thirde and last is faith in Christ Cap. 3. Iesus which then is truely in vs wheÌ„ repentance and godly sorrow goe before it for otherwise it is presumption as repentance without it is desperation The fruite which followeth is Ioh. 16. 26. peace of conscience that passeth all vnderstanding and such a â—â—y as no man shall â—uer be able to take from vs for we can neuer pearish but all thinges shall be for the best vnto vs. Me thinks Sainte Paul to the Romanes is very plaine in this matter where he hath these wordes Moreouer whom he predestinate them also he called whom he called them also he iustified and whom he iustified them also he glorified Calling here hath the â—â—rst place 〈…〉 which callings 〈◊〉 in it 〈…〉 Then followeth 〈…〉 in the se … place which 〈…〉 consci … 〈…〉 followeth our 〈…〉 unto our 〈…〉 and 〈…〉 is 〈◊〉 the Law the 〈…〉 earnest 〈…〉 perfection 〈◊〉 by the sweete pr … of the Gospell