Certain Sermons, To the reader
TO THE GODLY READER, ENcreaſe of ſauing knowledge in heauenly things.
CHriſtian Reader, ſo cenſorious is this our age, as that nothing almoſt can paſſe without a nip. This I hauehave conſidered, and yet am thus bold (thou ſeeſt) to aduenture my ſelfe, as now I doe. I take it to be a want of Chriſtian courage to refuſe to attempt matters of publike good vponupon a meere feare of being miſiudged: for what thing ſo wiſely done but ſome will taxe? Is it not the follie of moſt to meaſure things done by a falſe and crooked …wand? what through ignorance, curioſitie, enuie, and ſiniſter affection, the common miſleading guides of mans iudgement, … comes to paſſe that few things well done are well iudged, good oft times goeth vnderunder the name of euill, and folly gets away wiſdomes praiſe. Wherefore ſetting at nought the vaine cenſorious humour of theſe our times, I hauehave yeelded at length to the earneſt entreaty, and importunate ſuite of ſome godly wiſe friends, for the ſetting out of theſe few Sermons, breaking through ſuch diſcouragements as were caſt in my way, hoping to bee iuſtified in what I hauehave done at leaſt by wiſedomes children.
The maine motiue that drew mee on to this buſineſſe, was not (God is my record) any outward by reſpect to my priuate ſelfe, but partly a deſire to continue the memory of a bleſſed man, but moſt of all the hope of winning ſome glory to God in his churches good, … I profeſſe my ſelfe to reioyce, as in a thing moſt deere and precious vntounto me, and therefore if I ſee that in thus doing I any whit aduance it, I hauehave this my deſire, and alſo encouragement to future imployments in this kinde, and in the meane while ſhall bleſſe my God, that hath vouchſafed to put my weake hand to theſe beginnings.
Now for the matter ſet forth in this little volume, it needs not my word of commendation, reade and thou ſhalt perceiue it ſpeaking ſufficiently for it ſelf. The points of doctrine which heere thou ſhalt meete with, are very needefull for thee both to know and practiſe, I wiſh thee a gainer in each reſpect, ſo ſhalt thou bee an happie man,
Some things there bee (I acknowledge) eſpecially in the Sermon of Predeſtination (as Peter ſaith of a few things in Pauls Epiſtles) hard to be vnderſtood; Pet. 23.16.whereat when thou readeſt take heede thou doeſt not ſtumble and fall: take not occaſion to fall out with the doctrine of Gods decree, as many hauehave done, and ſplit the ſhips of their poore ſoules vponupon that rocke which … others.
If ought then thou meeteſt with of an higher ſtraine then thy ſhallow reach can attaine vntounto, wrangle not, ſtrike not the author, for he intended thy good, blame not the matter, for that is Gods, nor manner of conueiance, for that is moſt perſpicuous for ſo deepe a myſterie: but if thou canſt not wade on with the Authour, ſtand ſtill and admire Gods wiſedome as Paul doth, ſaying, Rom. 11.33.O depth! or ſmite thy ſelfe, and blame that blind head of thine as being vnfit to meddle with ſuch high and heauenly ſtuffe, and to conceiue ſuch diuine truthes as thou art bound to know.
Now furthermore, whereas (good Reader) that arch enemie of Gods truth, Satan, hath offered much wrong to this doctrine of Gods decree, in thoſe manifold cauils which he hath hatched and broached from time to time by men of ſinne. Vouchſafe I pray you the patient peruſing of theſe few lines enſuing; wherein I hauehave a little endeauoured to anſwere the abſurd ſophiſticall obiections which oft times wee heare breathed forth by black mouthed Atheiſts, for euen ſuch kinde of fooles (I hold) ſhould ſometimes be anſwered, leſt other happily ſhould bee entangled and periſh in their follie.Prou. 26.5.
Firſt, for that moſt vſual … common forme of reaſoning. ſe. If I bee predeſtinate to ſaluation, I am ſure to be ſaued let me do what I will; If I bee appointed to damnation, I am ſure to bee damned though I liue neuer ſo godly; for Gods decree changeth not, and therefore I will liue as I liſt.
Anſw. Howbeit moſt deſperate and prophane wretches (for ſuch they bee for the moſt part) doe take occaſion from Gods decree to reaſon in this ſort, yet wee muſt know that the occaſion is taken before it be giuen, for the doctrine of the vnchangeable decree of God affords no ſuch concluſion as beere is inferred. I am appointed to life or death vnchangeably, this is Gods truth: therefore it matters not how I liue. This is the diuels concluſion, not inferred by force of good reaſon (for in a Syllogiſticall forme of reaſoning I am ſure no ſuch concluſion can be drawne) but framed and forged by the diuels art, and entertained for the moſt part in the braines of moſt diſſolute and diuelliſh men. But ſee we the abſurditie of this conſequence, I am neceſſarily ordained to life or death: therefore I may liue as I liſt. This is a reaſoning from the putting too of the ſurpeme cauſe to a remouing of the inſtrumental, which are not oppoſite but ſubordinate one to another, Ariſt. foreignas Logicians doe ſpeake.
Againe, this kinde of reaſoning, ſc. I am appointed to eternall life, therefore I may liue as I liſt, vſing no meanes to attaine it, is as if a man ſhould reaſon thus, ſc. God hath ordained me to liue many yeeres, therefore what need I eate, or drinke, or ſleepe, or vſe any meanes, the reaſon is the ſame.
This one point muſt needs bee remembred, that in Gods decree, the end, and the meanes tending to that end muſt goe hand in hand, in ſo much as, looke what God hath appointed to come to paſſe by meanes, thoſe meanes hee hath as neceſſarily ordained to be vſed, as the end to bee archieued: yea, ſo inſeparably are the meanes and the euent knit together, as that if wee may ſuppoſe a demad of the meanes, a deniall of the euent will neceſſarily be inferred thereupon.
As for example. Act. 27. the Apoſtle ſaith, verſ. 24. that God had giuen him the liues of all thoſe that were in ye ſhip; there was Gods decree: yet in the 31. verſ. the Apoſtle ſaith, that vnleſſe the ſhip-men did ſtay in the ſhip, they could not bee ſafe; heere is a deniall of the decreed meanes, inferring a deniall of the decreed euent. So then, I am ordained to eternall life; there is Gods decree: if I ſhould not repent not beleeue, (which is impoſſible, God hauing decreed them likewiſe) ſurely I ſhould not be ſaued. The immutability therefore of Gods decreee, doth no whit fauour the neglect of meanes tending to eternall life. Wherefore as Hezekiah after hee knew Gods decree for fifteene yeeres to bee added to his daies, neglected not all meanes of life (for if hee had, he ſhould hauehave died) but applied phyſicke to his wound, are, dranke, and vſed other meanes of life; ſo hee that is ordained to eternall life, if hee would obtaine, muſt vſe the meanes, in repentance, faith, and obedience, or elſe hee cannot looke to bee ſaued.
Queſt. Yea but now ſuppoſe a man bee appointed to damnation, may not that man ſo appointed reſolue with himſelfe to liue as he lift?
Anſw. Though this be granted to bee a true poſition, ſc. that a man appointed of God to wrath ſhall ſurely bee damned, yet no ſuch concluſion as this will enſue, ſc that that man may reſolue to liue as hee liſt. For firſt, there is no man liuing ſo acquainted with Gods decree (vnleſſe hee hath ſinned againſt the holy Ghoſt) as to know his own reiection: for how be it I finding by a liuely ſenſe a feeling of the ſpirit of ſanctification, my ſelfe in the eſtate of ſauing grace, may hereupon aſſure my ſelfe that I am elected, yet I may not, finding my ſelfe è contra, to bee in the eſtate of vnregeneracie, thereupon conclude that I am a reprobate; for euen the elect are in the eſtate of ſinne before they be called. Againe, the Lord doth not ſeale vp to men their reprobation, as hee doth their election. What mad and hideous follie thē is this for a man to reſolue to liue as a reprobate, before hee knowes whether he be ſo or no? As if a man ſhould condemne himſelfe, & run poſt haſt to the place of execution, and put the rope about his owne necke, or vſe all meanes to make away himſelfe, before hee know whether the ſentence of life or death bee paſt vponupon in the Iudges breaſt. One dramme of good reaſon, much more of grace, would teach a man rather to argue thus: I know not whether the ſentence of wrath be paſt in heauen againſt me or no; I will therefore reſolue to employ my ſelfe in all well doing, repenting of ſin, beleeuing in Chriſt, and yeelding obedience to Gods Commandements, which is the only way to eternall life: by this meanes I ſhall make mine owne election ſure to my ſelfe, and ſo at length come to eternall happineſſe. Thus wee vſe to reaſon in the like caſe. I know not whether it bee my lot to liue till the next yeere or no, I will eate, drinke, ſleepe, and vſe other meanes appointed of God as the way to life, that ſo I may liue if it be poſſible. Suppoſe we thus, that a Iudge giuegive out to a companie of malefactors before him in this ſort. I hauehave ſecretly with my ſelfe paſt a decree vponupon you all, and that vnchangeably, wherein ſome of you are appointed to life, ſome to death; now they that bee mon of life ſhall ſurely come to me, and kneele downe before me, and ſue for pardon, the men of death ſhall not doe ſo; and this is the marke of difference: now looke to your ſelues. In this caſe ſhall not that man bewray his follie aboue all the reſt, that ſhall reſolue and conclude with himſelfe neuer to come & kneele before the Iudge, becauſe the decree is vnchangeablie paſt vponupon him, either for life or death, which he knoweth not? ſhould bee not rather in all reaſon runne to the Iudge, and kneele before him, and ſue for pardon, that ſo he might aſſure himſelfe that hee is a man of life? Yes ſurely, euen thus it fareth in the caſe in hand; for God in his moſt … councell hath made a decree … all men: wherein ſome are appointed to life, ſome to death vnchangeably: God hath further ſaid in his word, that the men ordained to life ſhall … to him, and beleeue which is the marke of their election, but the men of death ſhall not doe ſo: are not they then moſt ſeely and ſenſeleſſe fooles that ſhall vponupon heareſay of an immutable decree paſt, whether for, or againſt them they know not, reſolue with themſelues, neuer to turne to God, and beleeue, whereby as by moſt certaine ſignes they might proue to themſelues their owne election? Nay is not this a wilfull ſecluding of a mans ſelfe from the fauour of God, and a voluntarie branding of a mans ſelfe with the blacke marke of a reprobate before it be knowne whether God hath done ſo or no? Yes ſurely, for as the ſonnes of Eli did bewray their owne reiection by their obſtinate rebellion, for the text ſaith they did not hearken to the voyce of God, 1. Sam. 2.25.becauſe the Lord would ſlay them (where their obſtinate courſe in ſin is made a ſecret marke of their reprobation) euen ſo that man that reſolues with himſelfe to neglect God, and to runne on in ſinne, vponupon this that God hath writ his deſtinie in heauen, doth as much as poſſibly he can ſeale vp to himſelfe his owne reprobation; and if hee thus both liue and dye, muſt needs be damned.
Obiect. What then? If I going on in ſin bee damned, is not herein the vnreſiſtable will and pleaſure of God, which needs muſt ſtand, brought to paſſe?
Anſw. Yea it is, and that moſt iuſtly, only through thine owne default, for thy ſinne brings by damnation as the due deſerued wages thereof: ſo iuſt is God as that he will inflict damnation vponupon none that be innocent and free from ſinne; God neuer did, neither will damne any man but for ſinne. And therefore, lay thine hand vponupon thy mouth, and blame thy ſelfe for thine owne ruine; Hoſea. 13.thy deſtruction is of thy ſelfe O Iſrael, Hoſ. 13.
Obiect. Yea, but had not God ordained me before to this end, I ſhould neuer by ſinning brought damnation on my ſelfe.
Anſw. Thou moſt ſaucie and molipert man, how dareſt thou take the dirt and mire of thine owne ſinne, and caſt it thus vponupon the face of the moſt holy God? Thou ſinneſt, and by thy ſinne bringeſt vponupon thy ſelf moſt iuſt damnation, and muſt God be blamed for appointing thee to that thy deſerued end? muſt this thy baſe and misbegotten ofſpring of ſin bee fathered vponupon Gods moſt righteous decrees?
The concluſion then is this: A reprobate ſinneth, for his ſin hee periſheth, according to the neceſſarie and vnchangeble decree of God; yet man ſinneth of himſelf willingly, and is therefore condemned of God moſt iuſtly, and Gods moſt wiſe and iuſt decree no wit to be blamed.
I doubt not (good Reader) but that the reaſon of man is able to obiect yet much more, (for I ſee how our proud and thwarting nature is impatient of ſatisfaction in this point) but know, that as more might be obiected, ſo more might bee anſwered, and withal remember that mans reaſon (through the fall) is a corrupt thing, and hereupon will grow ſometimes very wilde and wanton, and therefore ſhe ſhould now and then receiue a checke for paſſing ſo beyond her bounds. I wiſh thee therfore when thou argueſt in theſe and ſuch like diuine points, to caſt as it were a bridle vponupon thy reaſon, and keepe her in from paſſing the liſts and limits of ſobrietie.
And becauſe I finde by experience how reſtleſſe and laſciuious a thing mans reaſon is, eſpecially in this point of Gods decree, as alſo now armed and furniſhed with the diueliſh art of wrangling. I thinke meete rather here to ſtint my ſpeech, then to admit of any further diſcourſe. As for ſuch as will not admit of that reaſonable ſatisfaction, which I hope I hauehave giuen, but will aduenture through the pride of their wits to chop Logick with their Maker, and to call him to his reaſons, who is bound to render his reaſons to none, *God is foreignI pray God to make them more ſober-minded, and doe wiſh them to conſider with all humilitie that ſaying of the Apoſtle, Rom. 9.19. O man who art thou that diſputeſt with God? ſhall the thing formed ſay to him that formed it, why haſt thou made me thus? hath not the potter power ouer the clay of the ſame lumpe to make one veſſell vntounto honour, and another vntounto diſhonour? This place well pondred in the ſpirit of humilitie, would ſufficiently ſerue to ſtop our mouthes that wee ſhould not hauehave one word to ſpeake, and to ſet our haughtie reaſon at a non plus, ſo as it ſhould not hauehave a thought to thinke againſt that diſpoſall which God hath made of the ſoules of men in his decree, ſeeing hee is an abſolute and a ſoueraigne Lord of the ſpirits of all fleſh, and therfore may deale with men according to his will, imparting or withholding his merciemercy euen as he pleaſeth, and that without check or controle from any: for alas, what are wee but the creatures of God, the meere workmanſhip of his hands? farre more in his power then the clay in the potters, for the clay is Gods creature, not the potters, and will hauehave a being in ſpight of the potter: whereas wee are continually in Gods power and at his meere curteſie for our very being.
Thus gentle Reader, for the preuention of ſcandall, I thought meete to endeuour the remouall of ſuch ſtumbling blockes, as the doctrine of Gods decree, or this treatiſe in particular through Satans malice, might ſeeme to caſt in thy way; If I hauehave giuen thee ſatisfaction (which is hard to doe in ſuch knottie doubts) I hauehave my wiſh; if not, yet let our poore endeuour bee taken in good worth. I hauehave been (I acknowledge) ouer longſome and tedious, paſſing ſomewhat the limits of an Epiſtle: but the weight of the matter, and difficultie of the argument, which can hardly bee handled both briefly and plainly, will be, I hope, my ſufficient apologie with men of vnderſtanding, and therefore I ſpare to craue pardon herein.
As for thoſe other Sermons about the vnchangeable eſtate of Gods childe, Baptiſme, and the feare of God, I aduiſe thee to caſt thine eye moſt what on them, as being more eaſie to conceiue, &, as I take it, more fit for thine vſe, and moſt behooffull for thy learning: yet leſt I ſhould ſeeme too buſie in giuing aduice I leaue thee to thine owne diſcretion. Thou knoweſt how the Bee making her choice in a garden of flowers, there tarieth longeſt where ſhee findeth moſt hony; ſo thou in reading this booke make thy choice, and there ſtay moſt where thou ſindeſt that which is moſt ſit for thine vſe.
Thus (curteous Reader) as one mindfull and deſirous of thy good, I hauehave been bold, according to my poore skill, to counſel thee for the beſt: I intend, God knoweth, thy ſoules welfare in Chriſt Ieſus, and would much reioyce in a bleſſed inlargement of his grace in thine heart: yea ſurely, if any thing in this booke ſhall further the ſame, thrice happie ſhall I iudge my ſelfe to be in hauing an hand to procure thee thereunto.
And now I leaue thee to the further viewing of what I hauehave here laid before thine eye, be not (I pray thee) left handed in receiuing what I giuegive thee with the right. Peruſe what here thou findeſt to thy beſt aduantage: If ought thou gaineſt, giuegive God the glorie, and me thy good word for my good will.
That God that wet the fleece of Ged… with his owne dew, Iudg. 6.38.powre downe from heauen the dew of his bleſſing vponupon thy reading, and repleniſh thine heart with ſuch a plentifull meaſure of his grace, that liuing here in righteouſnes and true holines, may hereafter hauehave thy part in that glorie and happineſſe, that ſhall be reuealed at the comming of our Lord Ieſus. Norwich, Nouember 14. 1613.
Thine in Chriſt Ieſus Robert Gallard.