The Christians Daily Walk in Holy Security and Peace, Title page – To the reader
THE CHRISTIANS DAILY WALKE in holy SECVRITIE and PEACE.
Being an Anſwer to theſe Queſtions, 1. How a man may doe each preſent dayes work, with Chriſtian Chearefulneſſe? 2. How to beare each preſent dayes croſſe with Chriſtian Patience?
Containing familiar Directions; Shewing 1. How to walke with God in the whole courſe of a mans life. 2. How to be upright in the ſaid walking. 3. How to live without taking care or thought any thing. 4. How to get and keepe true peace with GOD; wherein are manifold helpes to prevent and remove damnable Preſumption; alſo to quiet and to eaſe diſtreſſed Conſciences.
Firſt intended for private uſe; now (though importunity) publiſhed for the common good.
By HENRY SCVDDER, Preacher of the Word.
The fourth Edition, corrected and amended by the Author.
Thine eares ſhall heare a voyce behind thee, ſaying; This is the way, walke ye in it,
Iſa. 30. 31.
LONDON: Printed by I. B. for Henry Overton, and are to be ſold at his Shop, at the entring in of Popeshead Alley out of Lumbard-ſtreet. 1631.
The Epiſtle to the READER.
THE ſearching out of Mans true happineſſe hath exerciſed the wits, and Pens of many Philoſophers and Divines with a different ſucceſſe.
1. Some, by a miſtake of the end, …ave erred about the meanes. All their enterpriſes have ended in Va…itie, and Vexation, whileſt they have caught at the ſhadow of fruit … a hedge of thornes, and have neglected the tr…e it ſelfe, whence the …uit might have bin gathered with …re certaintie, and leſſe trouble. I maruaile not at Varroes report of 288. ſeverall opinions about this ſubiect, when I conſider Mans naturall corruption, whoſe underſtanding is ſo darkned, that (asEphe. 4. 18 thoſe Sodomites were weary in ſeeking the doore of L…ts houſe) Gen. 19. 11ſo in vaine have the wiſeſt Heathen ſought the happineſſe, which (though, like blind men, they groped after it) they could never find. And his ſpirituall appetite, andforeign Act 17 27 taſte is ſo diſtempered that hee car▪iuage of the chiefe good, no better then a ſick-man can doe of the … meates.
2. Others, having the eyes o… Ephe. 1. 18their underſtanding lightned and their ſenſes exerciſed to diſcerneHeb. 5 1…. foreign Senſus eterni. V…vita car…s animaeſt it a beata …o ni…isvita Deus eſt. Aug. 19. de civit. Dei. tap. 26. both good and evill, have concluded that mans true happineſſ conſiſts in the ſoules enioyment … God, by an holy conformity, and … communion with him.
For, What elſe is true happineſſe then the enioyment of … chiefe good? And that God the chiefe good, appeares in this, that all the properties, which raiſe up goodneſſe to the higheſt top of perfections, are in God onelyonly. ForIoh. 1. 5. he is the moſt pure, perfect, uniuerſall, primary, unchangeable,Gen. 1. 31 communicative, deſirable, and delightfull good: the efficient, Gen. 1. 27.patterne, and utmoſt end of all good; without whom there is neither naturall, morall, nor ſpirituall 1 Pet. 1. 16 Pro. 16. 4. Mat. 19 17good in any creature. Our conformitie to him the Apoſtle Peter expreſſeth, when hee ſaith, that the2 Pet. 1. 4. Saints are made partakers of the Divine nature; That is, they areEph. 4. 2…. 24. renewed in the Spirit of their minde, and have put on the new man, which after God is created …n righteouſneſſe, and true holineſſe. So that they have▪ 1. A new … in their underſtanding facul…e, Col. 3. 10that they know God, not one… Ioh. 17. 3.as Creatour, but as Redeemer … of the world, and whileſt they be…ld, as in a mirrour, the glory … the Lord, with open face, they are changed into the ſame image from glory to glory, as by the ſpirit of the Lord. This knowledge is begun in this life, in the knowledge of Faith, and ſhall beEſa. 53. 11. perfected in the life to come, in the knowledge of ſenſe: this is in aRom 8. 24. 1 Cor. 13. 9 12 glaſſe; that ſhall be face to face. Secondly, they have a new life in their will and affections, that is, they have diſpoſition and inclinations, in their hearts, ſutable, and conformable to the directions of the Word. This the Apoſtle Paul intended, when he ſaidRom. 6. 17. foreign. of the Romans, that they had obeyed from the heart, the forme of doctrine, whereunto they were delivered. He ſaith not, which was delivered unto you, but whereunto you were delivered, that is, the Word is as a mould whereinto being caſt, you are faſhioned according to it. Hence it is that the Saints are ſaid to be Sealed withEphe. 1. 13 the holy Spirit, becauſe as the Seale leaves its print upon the Waxe, ſo the Spirit makes holy impreſſions in the ſoule: this is calledIer. 31. 32. the writing of the Law in our hearts; in alluſion whereunto the Apoſtle2 Cor. 3. 2, 3 compares the hearts of beleevers to Tables, the Miniſters to Pennes, the Spirit to Inke (without which the Penne can write nothing) and the affections or Converſation of theſe beleevers to an Epiſtle, and this is ſaid to be read and underſtood of all men, when they walke as examples of the Rule, 2 Cor. 3. 2.
3. Hence it is that godlineſſe hath a ſelfe-ſufficiency ioyned with it,1 Tim. 6 6. foreign. 1 Tim 6. 6. Becauſe a man is now in Communion with GOD, whoſe face when a man beholds in righteouſneſſe, hee ſhall be ſatisfied with his image. Pſ. 17. 15. HencePſal. 17. 15 comes that peace of Conſcience, joyRom 5. 1. 1 Pet. 5. 8. Rom 8. 35. adfinem. unſpeakeable and glorious, and that holy triumph and exultation of Spirit, which you may obſerue in the Apoſtle Paul.
Having briefly ſhewed what this conformitie, and communion with God is. I will adde one, or two words more to make it manifeſt, that onelyonly thoſe are truely happy which are in this eſtate. I may ſpare quotations of Writers, who concurre inIn hominibus ſecundum ſtatum pr…ſentis vitae, eſt ultima perfectio ſecundum operationem qua homo coniungitur Deo. Tho. Aqu 1 2 d…. qu. 3. Art. 2. ad 4 this opinion. None of ſound iudgement have denyed it, the beſt Schoole-men have determined, and concluded it, and there is good reaſon for it. For, 1. mans utmoſt end is that it may be perfectly well with him, which hee can never attaine unto without communion with God, who is the chiefe of Spirits, and the best of goods. Other things are deſired, as ſubordinate to this. The body is for the Soule, as the matter for its forme, or the instrument for its agent. Humane wiſedome and morall vertues are deſired, not for themſelues, but for the fruite that is expected by them, as glory, pleaſure, and riches. Fame, or glory is deſired not ſo much for it ſelfe as for the opinion of others, whence its called foreign. Wordly and bodily pleaſures are exceſſively deſired, as drinkeTriſtes exitus eſſe voluntatu…, quiſquis remi…ſci ſuarum libidinum volet intel… get: quae … bea…os efficere poſſent nihil cauſae eſſet quit pe…udes que que bea…ae eſſe dicātur Bo…tius de conſol. 3. proſ. 7. in a Feaver, or Dropſie, better it is to be without the malady then to enioy that remedie. Riches are deſired not for themſelves, but for the ſuſtenance of life. Life is not ſo much deſired for it ſelfe as for the enioyment of happineſſe, which when a man hath ſought in the labyrinth of earthly vanities, after much vexation, and diſquietment of spirit, hee muſt conclude, that it is onelyonly in that trueſt and chiefeſt good, which is the fountaine, whence true delight firſt floweth, and the obiect, wherein at laſt it resteth.
Secondly, That is mans happineſſe, in the poſſeſſion and enioyment whereof his heart reſteth beſt ſatisfied. So farre a man is from true happineſſe as hee is from full contentment in that which hee enioyes. The Bee would not ſit upon ſo manyflowers, if ſhee could gather hony enough from any one, neither would Salomon have tryed ſo many concluſions, if the enioyment of anie creature could have made him happy. Would you know the cauſe why ſo many (like Ixion) make love to ſhadowes and leave the ſubſtance, or (that I may ſpeake in a better phraſe) forſake the fountaine ofIer. 2. 13. living water, and dig to themſelves broken Ciſternes that will hold no water? Briefly, it is becauſe man, who in his pride would have ſeene as much as God,Gen. 3. 5. is now become ſo blinde, that hee ſeeth not himſelfe. For if men knew either the diſpoſition of their ſoules by Creation, or the diſtemper of their ſoules by corruption, they would eaſily eſcape this deluſion. 1. The ſoule is a ſpirituall ſubſtance, whoſe originall is from God, and therefore its reſt muſt be in God; as the Rivers runne into the Sea, and as every body reſts in its center. The nobleſt faculties are abaſed, not improved, abuſed, not imployed, vexed not ſatisfied, when they are yoaked and ſubiected to theſe in eriour obiects, as when Nebuchadnezzar fedde amongſtDan. 4. 29. beaſts. Or when as they that were brought up in Scarlet, embracedLam. 4. 5. the dung. Or as when Servants rode on horſe-backe,Eccl. 10. 7. and Maſters walked like Servants on the ground. Or as when 70. Kings like dogges didIudg. 1. 7. eate bread under Adoni-bezeks table: Or as when Sampſon made the Philiſtims merry with his eyesIudg. 16. put out.
2. Conſider the ſoule as it is now in this ſtate of corruption, nothing can now content it, but that which can cure it. The ſoule is full of ſinne, which is the moſt painefull ſickneſſe; hence the Prophet compares wicked men to the raging waves of the Sea, that is never at reſt, whoſe waters caſt up mire andEſa. 57. 1. dirt; what will you doe to comfort him that is heart-ſicke? Bring him the choiſeſt delicates; Hee cannot reliſh them; Compaſſe him about with merry company, and muſicke, It's tedious and troubleſome to him: bring him to a better Chamber, lay him in an eaſier bed; all will not ſatisfie him. Bring the Phyſician to him; then he conceives hope; let the Phyſician cure him of his diſtemper, and then hee will eat courſer meat, with a better ſtomacke, and ſleepe on a harder bed, in a worſe chamber, with a more quiet and contented heart.
Iust ſo it is with a guilty Conſcience, though hee is not alwayes ſenſible of it. What comfort can his friends give him when God is his enemie? What delight can hee take in his ſtately buildings, or frequent viſits, who may expect, even this night, to have his ſouleLuk. 12. 20 fetcht away from him, and to be cast into hell amongst Devils? What is a golden chaine about a Leprous perſon, or the richest apparell upon a dead carkaſſe? Or, what comfort will a costly banquet yeeld to a condemned malefactor, who is now going to execution? Surely no more than Adam found, whenGen. 3. 10. hee had ſinned in the Garden, or then Hamon had, when Aſſuerus Eſt. 8. 6, 7. 8▪frowned on him, in the banquet. On the other ſide, Let a man bee in peace with God, and in a ſweet communion, enioy the influence of heavenly graces, and comforts in his ſoule, he can rejoyce in tribulation,Rom. 5. 3. Act. 16. 25. Pſal. 23. 4. ſing in priſon, ſolace himſelfe in death, and comfort his ſoule againſt principalities, and powers, tribulation, and anguiſh, height, and depth, things preſent, and things to come. This true happineſſe which all men deſire,Eſa. 38. 3. (but moſt miſſe it, by miſtaking the readie way conducing to it,) isRom. 8. 38, 39. the ſubiect matter of this Booke. Here you ſhall learne the right wayRom 3. of peace. How a man may doe every dayes duty, conſcionably, and beare every dayes croſſe comfortably; receive it thankefully, and read it carefully.
But this courſe is too ſtrict.Obiect. 1. Anſw.
In bodily diſtempers we account that Phyſician the wiſest and best, who regards more the health than the will of his patient. The …rpenter ſquares his worke by the Rule, not the Rule by his worke. Oh miſerable man, what an Antipathy againſt truth is in this curſed corrupted nature, which had rather periſh by falſe principles, then be ſaved by receiving and obeying the truth! But ſecondly, as it's ſtrict ſo it's neceſſary, and in that caſe, ſtrictneſſe doth not blunt, but ſharpen the edge of industry to dutie. Therefore ſaith our Saviour,Luk. 13. 24 ſtrive to enter in at the ſtraight gate,▪ that is, therefore ſtrive to enter, becauſe the gate is ſtraight. Bradford well compared the way of Religion to a narrow Bridge, over a large and deepe River, from which the leaſt turning awry is dangerous. Wee ſee into what a Gulfe of miſerie Adam plunged himſelfe, and his poſterity by ſtepping aſide from Gods way. Therefore forget not theſe Rules of the Apoſtle; Walke circumſpectly, and make ſtraightEphe. 5. 15 foreign Hob. 12. 13 ſteppes to your feet, leſt that which is halting be turned out of the way.
But many of Gods children attaine not to this ſtrictneſſe, yet areObiect. 2. ſaved.
It's true; though all Gods childrenAnſw. travell to one Countrey, yet not with equall agility and ſpeed, they all ſhoote at one marke, yet not with the ſame dexterity & ſtrength. Some difference there is in the outward action, none in their inward intention, ſome inequality there is in the event, none in the affection: in degrees there is ſome disparity, none in truth and uprightneſſe. All that are regenerate are alike ſtrict in theſe five things, at leaſt. Firſt, they have but one path, one way Eſay 35▪ 8.wherein they all walke. Secondly, they have but one rule to guide them in that way, which they allGal. 6. 15, 16 follow. Thirdly, All their eyes are upon this rule, ſo as they are not willingly ignorant of any truth.2 Pet. 5. Nor doe they ſuppreſſe, or detaine any knowne truth in unrighteouſneſſe, Rom. 1. 18but they ſtand in the waies and aske for the old way, whichIer. 6 16. is the good way. Fourthly; They all deſire, and endevour to obey everyLuk. 1. 9 truth; not onelyonly to walke in allHeb. 13. 19 the Commandements of God without reproofe, before men, but alſo, in all things to live honeſtlyGen. 17. 1. and uprightly before God. Fi…tly;Gal. 6. 1. If they fall, by occaſion (as a member may, by accident, bee diſioynted)foreign yet they are in paine t… they be ſet right againe; if they ſtumble, through infirmity (as ſheepe may ſlip into a puddle) yet they will not lye downe and wallow in the mire, which is the property of Swine: if they are ſometimes drawne aſide, by violent temptations, or ſtep aſide, by miſtake, yet they will not walke on in the Counſaile of the wicked, nor ſhall any way of wickedneſſe, Pſal. 1. 1.(that is, a constant, or daily courſe in any one ſinne) bee found in them. They are ſo far from perverting the ſtraight wayesAct. 13. 10 of God (that is; Speaking evill of that is good) that they will iuſtifie God in condemning themſelves, and ſubſcribe to the righteouſneſſe of his Word, praying, that their wayes might be directed to keepe hisPſal. 119. 5▪ ſtatutes.
To conclude. Laying aſide all cavils, beg of God a teacheable d…spoſition, and make thy beſt profit of the labours of this faithfull ſervant of Ieſus Chriſt, a painefull, and profitable Miniſter of the Gospell. For the matter of the booke, uſe it as thy daily Counſellour. For the manner, and occaſion of penning it, uſe it, and learn to write by this coppy. I meane; ſtirre up the gifts of God that are in thee, to become more profitable to others, both in preſence, by diſcourſe, and in abſence, by writing.
How are wee bound to bleſſe God for thoſe Epistles, which the Apoſtles wrote, not onelyonly to whole Churches, but alſo to private perſons? Nor was this courſe extraordinary and proper onelyonly to thoſe perſons and times. In ſucceeding ages, to this day, the beleevers have beene much edified by this courſe. In the Greeke Church, Chryſoſtome Chryſ. Tom. 5. Ep. 7.wrote divers Epistles, amongst the reſt, in the last of them, hee takes occaſion to commend Olympia, to whom hee wrote that Epistle, for her delighting to employ him in anſwering queſtions, and reſolving doubts. Athanaſius, beſides divers Epistles to others, wrote a little booke to Antiochus, containing anſwers to 162. queſtions. Baſil wrote about 180. Epistles, amongſtforeign which in his 81. Epistle, exhorting Euſ…hius to more frequency in writing, he gives this reaſon, becauſe they ſay, (ſaith he) that Wells are bettered by being drained out. Amongst the Latine Fathers,Jerom. Tom. 1. from pag 108. to pag 117. Hierome wrote divers Epistles, there is one, which Eraſmus fathers upon Paulinus Nolanus, written to Celantia, wherein are many pithy and remarkeable directions about walking with God in a holy courſe, (which is the Argument of this Booke) it is a large Epiſtle, andSi quid autem, vel eum legis, vel cum cogitas tibi oritur quaeſtionis, in quo diſſolvendo videar neceſſarius, ſcribe ut reſcribam, & paulò poſt; quod ſcriptum habetur ſemye… va…at ad legendam, cum va…at legenti, nec oneroſum fit praeſens, quod cum voles ſumitur cum voles, ponitur. Aug. Ep ad Voluſ. worthy to be often read. In S. Ambroſe his works are ten bookes of Epiſtles, amongſt which, in his 41. and 45. Epistle to S…binus, hee commends this courſe of inſtructing one another by writing. In S. Auguſtins workes are to bee found 242. Epistles; in the firſt of which, hee exhorts Voluſianus, to whom hee wrote, to reade the Scriptures, and bids him, if hee doubt, to write, promiſing that he will anſwer him: he addes alſo two reaſons of his Counſell, the ſecond whereof is, becauſe a writing is ever ready when a man is fit to reade, nor is that any burden, (ſaith he) which a man may take up or lay downe at his pleaſure.
Hee that reades his Epiſtles at leaſure, adviſedly, ſhall finde many errours confuted, many doubts anſwered, many truths cleared, many uſefull directions for a holy life, recorded, and layd up, in thoſe Epiſtles (as, ſo many lewels in a rich Cabinet) for the good of poſteritie, for ever. If thence we come to theſe latter times, and ſee what large, and elaborate, and learned Epiſtles, Calvin, Beza, Druſius, and others have written, in other Countreyes. Or looke into thoſe holy Letters of Bradford, and other bleſſed Martyrs in our owne language, beſides many ſince, wee ſhall conclude, that this courſe hath beene of no ſmall uſe for the direction. and comfort of Gods people in all ages. I'le adde one thing more concerning our owne Nation, and times. It's pittie, and to be lamented, that ſo many worthy Letters as are written upon ſpeciall occaſins, for reſolution of ſpirituall doubts, from day today, by one or other, are imp…iſoned in ſecret Cloſets and Cabinets, which (if they were brought to light and publiſhed, I am perſwadea) would not onelyonly exceede all that ever hath beene done in this courſe, ſince the Apoſtles time, but alſo be the beſt helpe for reſolution of many hundred caſes and doubts (which diſquiet Chriſtians) that ever hath beene, or, except ſome ſuch courſe be taken, ever will be in the world. I will briefly touch one or two obiections more, which ſome may interpoſe againſt this worke, and ſo conclude.
Many have already written onObiect. 2. theſe ſubiects, and therefore this is ſuperfluous.
True it is; Many have writtenAnſw. on this ſubiect largely, and worthily, as, Maſter Rogers in ſeaven Treatiſes, abridged by Maſter Stephen Egerton, and Maſter Iohn Downam in a large and uſefull worke, and (that I may not forget him, whom, in ſome reſpects, I ſhould firſt have mentioned) the Reverend Deane of Worceſter Doctor Hall, that true Christian Engliſh Seneca. Alſo Maſter Bolton, whoſe generall directions for comfortable walking with God are deſervedly approved of the moſt iudicious. Yet I anſwer, firſt, That is never too often taught, that is never ſufficiently learned. Secondly, In the mouth of two or three witneſſes the truth is confirmed. Thirdly, As God is much glorified, ſo the Church is much edified by varietie of gifts; Paul, Apollos, and Cephas are yours, and you Chriſts. Fourthly; The Chriſtian and intelligent Reader ſhall find in this ſome things new, other things expreſſed in a new manner, all digeſted in ſuch a Method, with ſuch brevity and perspicuity, as was neceſſary to make the Booke a v…de mecum, eaſily portable, and profitable to the poore, and …iterate.
But it exceeds the limits and proportionObiect. 2. of a Letter.
The firſt Coppy was more briefe, upon occaſion of a ſecond Letter, wherein ſome other caſes were propounded, the iudicious Author not onelyonly handled theſe Arguments largely in his publicke Miniſtery, but alſo added more particulars for his friends full ſatisfaction in a ſecond coppy, hence it came to this …antitie. But leſt whileſt I plead for him, I ſhould ſeeme to be guiltie of the ſame fault my ſelfe, I will here ſtop, wiſhing thee (Gentle and honeſt hearted Reader) to consider that account muſt be given of what thou readeſt, as well as of what thou heareſt, and therefore, to ioyne prayer with thy reading, that ſpirituall wiſedome and ſtrength may bee increaſed in thee for the practice of what thou learneſt. So I commend the booke to thy reading, and thee, and it, to Gods bleſſing.
From my ſtudy in Coleman-ſtreet, London, this 25. of April. 1627. Thine in the Lord Ieſus, IOHN DAVENPORT.