Seeing that GOD is vnchangeable true and cannot deceiue in word or deede we are put in minde of our duty namely to trust in GOD who neuer faileth nor forsaketh them that relye vppon him and not in men who are lyars hollow hearted and lighter then vanitie it selfe Psalme 62 9. Psalme 146.3.4.5 Vse 2 Lette vs then by our pietie godlynesse and goodnesse labour to bring a blessing vppon our posteritie For the children and posteritie many times fare the better and are respected for their beleeuing and holy fathers sake woe then to ignorant Popish Atheisticall lewd licentious blaspheming and filthy minded and liuing parents who by their ill example not onely peruert and poyson their children but also bring vppon and deriue the cursse of GOD vnto them who doth visit the iniquitie of the Fathers vpon the Children vnto the third and fourth generation of them that hate him Vse 3. Wee must bee admonished and aduised hereby that wee doe not from mens vnworthynesse and present condition take occasion rashly to condemne them and imperiously to insult ouer them But rather ascend higher and consider the roote and foundation of the couenant and proceed to their holy Ancestors that wee may know that the blessing of the couenant remaineth in them For no mens sinnes and vnworthynesse can make GODS faith and couenant frustrate yea many times where sinne abounded grace by GODS mercifull disposition abounded much more not to incourage any man in sinne but that it might appeare that in the matter of iustification and saluation Gods mercy is all in all Vers. 17. And though some of the branches bee broken of and thou being a wilde Oliue tree was graft into or for them and made partaker of the roote and fatnesse of the Oliue tree Vers. 18. Boast not thy selfe against the branches and if thou boast thy selfe thou bearest not the roote but the roote thee Though some of the branches that are hypocrites and voyde of good workes bee broken of id est reiected and cease to bee a Church by reason of their vnbeliefe and thou being a wilde Oliue i. a branche and bough of it and therefore naturally barren vnfruitfull and bearing nothing but bitter leaues was graft in for them and partaker of the roote i. of the iuice that commeth from the roote Abraham and floweth vnto all the branches and of the fatnesse i. of the graces promises and all the benefits and good things spirituall and outward made vnto vs in Abraham of the Oliue tree the Church of the Israelites which sprang from him Boast not thy selfe against the branches i. according to the meaning of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not shake thy necke against them by insulting triumphing and crowing ouer them for if thou boastest thy selfe thou bearest not the roote i. if you proudly glory and vaunt that some branches being broken of thou art ingrafted into the tree of the Church know thou that the Church of the Iewes receiueth nothing from thee but the roote thee i. thou hast thy foundation and sustentation and whatsoeuer thou hast from this that thou without any merite of thine art ingrafted into the Church of God neither doth the Church need thee but thou needest the Church that thou maiest be a member of it therfore thou must not for the vnbeliefe of some Iewes scornefully and proudly contemne and rage against the whole body of the people Q. Some of the branches bee broken off Can the true members of the Church become Infidels and so bee broken off from the fellowship of the Church Ans. No if they be liuing members and be truely by faith ingrasted into Christ for Christ will loose none of those that the Father hath giuen him to bee saued Iohn 17. but these that fall away and are broken off are onely branches and members in regarde of the couenant and in their owne conceit and the charitable opinion of the Church but not truely and really and before God seeing they are none of Gods elect and are destitute of faith and the spirit of Christ. Quest Who and how many sortes of people are or may bee cut off and fall away from the Church Ans. Two sorts First those that be ingrafted into the Church by the tenor and authoritie of the Generall couenant onely whereby God promiseth that hee will be their God and the God of their seede but yet are not elected for euery one that is Abrahams sonne according to the flesh is not a sonne of promise Secondly they that indeed receiue the seede of the word as many reprobates doe but they mixe it not with faith and it hath no roote in them neither are they renued and inwardly changed by it The word in these may be and soone is either vtterly lost or else choaked and peruerted and so they may be cut off and fall away finally and wholy And to conclude all in a word they are only alone cut and broken off that are Abrahams sonnes according to the flesh onely as the body of the Iewes generally were in Saint Pauls time and sithence but the sonnes of promise or Abrahams sonnes by faith neuer are nor euer can bee broken off bee their number neuer so small nor their temptations neuer so great and permanent 3. Quest. How are men ingrafted into the Church Ans. First by an outward calling and by an outward profession and approbation of the word and sacraments Secondly by Baptisme as a seale of our adoption and entrance or matriculation into the Church Thirdly by the testimony and in the opinion of the Church and so may a reprobate or hypocrite be ingrafted Fourthly in Gods secret counsell and by the spirrit of faith and seale of Gods holy and spirit hereby men with a prepared and sanctified hart receiue Gods word and keepe it these alone Christ draweth vnto him and inwardly changeth and transnatureth them vntill hee perfect them and bring them to the end of their hope that is the saluation of their soules and thus are the Elect onely ingrafted and therefore can neuer perish Some branches are broken of Seeing that Christ cannot abide barren and fruitlesse vines that are deuoid of faith and repentance and hath by reason hereof cut off and reiected not onely the nation of the Iewes generally for the time but also many countries and kingdomes amongst vs Gentiles wee must make vse hereof and learne hereby both to abound and increase in faith and good workes Iohn 15.2 The reason hereof is for that the anger and indignation of God goeth with it and temporall plagues and punishments which are but forerunners of euerlasting iudgement otherwise surprize and ceaze vppon vs. Math. 3. V. 8. Math. 7.21 Math. 21 41.43 Secondly all our faith and profession without works and fruites is not sincere and sound before God but copper and counterfeyt For true faith and regeneration can no more in their proper time opportunity be without
gold and siluer c. 2. Tim. 2. v. 20 Therefore in the worke of our predestination and redemption Gods mercy and goodnesse is all in all and hath not any respect to any thing that is without and not partaker of his owne nature and essence It serueth to beate downe all pride and humane glory and all confidence in any of our owne workes because all the workes and glory of our saluation is from Gods grace and mercy onely and not from our selues or any thing in vs Rom. 9.18 2. Vse And if it did hang vpon our owne workes wee should bee vncertaine because wee cannot satisfie GODS iustice Secondly in that GOD hath beene so good vnto vs wee must pay vnto him the continuall impost of praise and thanksgiuing and for a document and proose hereof labour to frame and conforme our liues wayes and workes to the rule of his written word 3. Vse Lastly wee must not doubt aâ—d remaine in suspence of his loue and fauour but take notice of it secure and perswade our selues of it more and more For God is full of mercie and goodnesse who is a louing Father a kinde and sweete Sauiour in Christ and doth by the perfume and magneticall attraction of his mercies prouoke and allure all men to worship feare loue inuocate and trust in him And therefore wee cannot offer greater indignitie nor doe more notable iniurie to so good a Maiestie then to call his grace goodnesse or mercy into question What then Israell hath not obtained that he sought 2. Section i. What shall wee say and confesse namely this as the trueth is that Israell i. those carnall Israelites who boasted themselues to be Israelites and gloried in the flesh hath not obtained that he sought i. that whereas they went about and endeauoured to attaine vnto iustification and eternall life by their owne workes and merits they haue not obtained it v. 22. But the election hath obtained it i. the elect as farre forth as they are elect haue obtained it in and by the force of election and because they sought it onely of grace through faith But the rest i. they are not elected but reiected haue beene hardened i. their heart hath in Gods iust iudgement through their owne malice and contempt of Christ beene so brawned and drawne with such an hard skin that no doctrine of saluation and faith can bee wrought or rooted in them According as it is written i. by the Prophet Isayas God hath giuen them i. powred out vpon them in his iudgements and indignation the spirit of pricking according to the translation of the septuagint which Paul followed i. all ill affection and bitternesse of spirit against the light of truth and sharpe and greeuous biting of minde or the torments of enuie and of a galling conscience by reason of the preaching and successe of the Gospell or according to the Hebâ—â—w the spirit of slumber i. a dull and drowsie minde and a deepe and dead sleepe in so much that they are depriued of all iudgement and feeling eyes that they should not see i. such a minde whereby they cannot vnderstand the true doctrine of saluation and eares that they should not heare i. such an heart whereby they cannot obey the Gospell and thereby bee conuerted vnto this day i. from Elias his time vnto the time of Pauls preaching for so long continued their hardening and euer since vnto our present time Quest. Why should not Israel obtaine that he sought for seeing that Christ is the doore and Heauen gates stand open day and night Ans. First because they would not acknowledge nor receiue Christ the true Messias and mediator Secondly they did not nor would not goe the right way to saluation but by their owne workes The rest were hardned Quest. Who is the author and cause of the Iewes hardning Sathan or themselues or God Ans. If wee consider it as it is a sinne and an offence against God then it proceedeth onely from man and from Sathan for mans heart is stony and as hard as Flint by nature whereby it is fitte for Sathan to worke vpon Secondly mans heart beeing so hard Sathan doth counsaile â—gge and solicite it to sinne and man beeing destitute of grace willingly forsaketh God and yeeldeth his assent and consent vnto euill and detesteth good and so becometh more hard and indurate Thirdly the more meanes either of instruction and mercy or of threatnings and iudgements GOD offereth to soften and ouer-come their hardnesse the more they by with-standing and resisting them are hardened and confirme the habite of their nature and so growe worse and worse And thus with Pharao they more harden their owne hearts so that the sinne and fault resideth in themselues and is not to bee imputed to God Quest. In what respects doth God harden Ans. As it is an action and iudgment and a worke of iustice and in respect of the end and euent so God doth it and is the author of it As it is an action or motion it is good for wee all haue our beeing and moouing from God but the corruption and defect of the action proceedeth from mans corrupt minde and will as it is a iudgment God is the author of it thus hee hardened Pharoes heart and doth by the ministerie of his word instrumentally harden the wicked Lastly in respect of the end and euent which is his owne glory and thus God in the hardening blinding and obstinacie of the Iewes tooke occasion to call and shew mercy to vs Gentiles and thus hee turneth their hearts whether soeuer pleaseth him and doth mooue them to execute his owne iudgements and thus God directed Sathans malice the Scribes and Pharisies enuie Iudas his couetousnesse and Pilate his iniustice in killing the Lord of glorie to the redemption of mankind the instruments intending no such matter Isay. 1â— v. 7. Qu. How doth God harden and in what forme Ans. Not by infusing malice or instilling sinne into the delinquent for he is iust holy and purity it selfe and therefore he cannot but hate and punish it but he doth it first either by not imparting grace or by with-drawing his spirit from them for God is not bound either to conferre grace vpon them which they want or to continue that they haue receiued Hee is an absolute Lord and a most free agent hee hardeneth whom hee will and sheweth mercie vpon whom hee will shew mercy Secondly God hardneth them by an outward action that is indirectly and accidentally by casting and obiecting certaine outward things to their eyes eares and outward senses whereby they might bee enlightned mollified and saued Of this kinde are preaching sacraments miracles benefites warnings threatnings punishments all these through their owne fault and want of faith become hurtfull and dangerous vnto them euen as good and strong wine is most vnholesome and perilous to a sicke man Thus the gospell is the sauour of death to them yea and a killing letter
with ioynt harmony and consent of heart and bodie fly and shun all iust shew and appearance of Idolatry Euen so then at this present there is a remnant through the election of grace This verse conteyneth the illustration and probation of Paules proposition touching the reiection of the Iewes and the summe of the comparison is this Euen as in the daies of Elias all the children of Israell seemed to haue fallen away from the true worshippe of GOD to the adoration of Baal and yet notwithstanding there were seauen thousand though vnknowne to Elias that neuer bowed their knee to the Idoll euen so at this time there is a reseruation of many elect amongst the Iewes albeit the greater part of them for the time are cast away From this application and comparison of the Apostle this instruction and doctrine offereth it selfe to our consideration viz. That God is alwaies true and like himselfe and neuer changeth his nature couenant promises Psalm 89. vers 33 and 38. Romanes 3 4. 2. Samuel 7.28 And therefore it cannot bee that hee hath wholy reiected all the Iewes For God is voide of all corruption and alteration in his essence it can neuer faile but remaineth the same from etâ—rnity to eternity Secondly he is constant and vnmoueable in his will he keepeth all his decrees once made and he neither changeth them nor hath any need so to do 1. Vse This serueth notably for our comfort and consolation in this life for Gods decree of election is certaine the grace of God in his elect is perpetuall Rom. 11.30 Ier. 31. ver 31. Therefore we cannot miscarry 2. Vse Whereas God is alwaies like him and vnchangeable we must learne hence to be constant stedfast and vnchangeable in all duties of piety to God of sobriety to our selues and of charity and iustice towards all men otherwise as it is a shrewd and fearefull signe of Bastardy when the child in nothing resembleth the parents so it is a dangerous signe that wee bee none of the Lords when we are so ticklish fickle and false in our duties and couenants both to God and men herein nothing resembling the Maiesty of God V. 5. A remnant through the election of grace V. 6. And if it be of grace then it is no more of workes or els were grace no more grace A remnant From the warrant and authority of this and the like places it euidently appeareth that the number of the Elect and of those that shal be saued is at all times verie small and few in comparison of those that are reprobates and that perish but especially in the time of a generall or long continued defection and Apostacie Luke 18.8 Math. 7.14 They are a little and a contemptible flocke they are but a remnant and reseruation a tenth Isaias and Paul say though the number of the children of Israell were as the sand of the sea yet shall but a remnant bee saued Isay 10.21 et 22. Rom. 9.27 Narrow is the way that leadeth vntolâ—fe and few there are that enter into it Math. 7. ver 13 and 14. The cause of this small number of them is not because Christ doth enuy saluation to any for he doth most kindly inuite and allure all to come vnto him but because the greatest number refuse the grace of saluation offered vnto them and will not by faith receiue and apply it 1 Vse It ouerthroweth the error of them that determine of a church by a perpeâ—uall multitude whereas alwaies though sometimes more and sometimes lesse it is the least number by many degrees that treadeth in the right way that followeth the truth and that entereth in by Christ. 2 Vse We must comfort our selues against the paucity and fewenes of Gods children that his can neuer fall a way neither can they perish these God alwaies hath a tender regard of he doth take notice of them confirme and defend them against all crosse euents and after-claps And as for other mens profanesse vnbeliefe Apostacy it shal nor can neuer any whit preiudice their fauor and felicity for euery man shall beare his owne burden and euery man shal be saued by his owne faith or condemned for his owne vnbeliefe and impenitency V. 6. And if it bee of grace then it is no more of workes or els were grace no more grace but if it be of workes it is no more grace or els were workes no more workes And if it be of grace The election calling and reseruation of a remnant proceedeth onely from Gods meere mercie and fauour and not from any fore-seene faith workes or any outward priuiledge whatsoeuer for els grace i. not of grace but wages giuen vnto them for the worth and dignitie of the worke But if it â—ee of workes then it is no more of grace i. arising from the gratious loue pleasure and good will of God â—â—sls i. â—f it be of grace were worke no more worke i. the merit of workes were no more merite but a free gift From the Apostle his practise reasoning and concluding thus from the contraries the affirming of one of which doth necessarily deny and take away the other this fundamentall point offereth it selfe to our view and consideration That in the matter and mysterie of mans predestination iustification and saluation all disposition of mans will all fore-seene faith and workes all naturall and peculiar prerogatiues are wholy debarred and shut out from beeing aâ—y impulsiue moouing and working cause of it and that they proceed onely and wholy from the euerlasting decree and good pleasure of God The Scriptures are most plaine and pregnant for the demonstration of this principle Romanes 9.11 Ephesians 1.5 Iohn 15.16 Acts 13.48 Deut. 10.15 Further reasons to backe and fortifie this assertion are these first all disposion of mans will followeth predestination as doth likewise faith and workes and therefore cannot possibly be any cause of it Secondly it is naturally bent vnto euill continually and therefore cannot deserue ought at Gods hand and as for faith and workes they are fruites and effects of election therefore no cause of it they are also vnperfect and therefore voide of merite Thirdly they are the gifts and workes of Gods spirit in vs therefore not of our selues or from our owne worthines and touching natural and speciall prerogatiues they in the Iewes proceeded from Gods couenant and not from naturall generation for Iewes and Gentiles are alike conceiued and borne in sinne Fourthly the holy Patriarkes neuer rested much lesse gloried in them More-ouer if Gods predestination were caused by foreseene faith and workes then might an euident reason be giuen of it which Paul vtterly denieth and if workes could merit ought by their owne worthinesse then grace should be destroyed Gods glory empaired and all the workes of our redemption obscured Lastly God hath chosen vs from euerlasting in himselfe in Christ to the praise of his glorious grace and hath made vs vessels of mercy of
Vse Hereby is condemned the errour and ignorance of such who are of opinion that God did not freely of himselfe before Adams fall determine of all things persons accidents circumstances c. where as GOD doth effect and execute nothing in time but that which hee most wisely and holily determined before all times The spirit of pricking or comâ—unction Taking the word in this sense and signification we are taught this lesson and conclusion That God doth most seuerely and grieuously punish those that distast contemne and reiect his grace offered and tendered to them in Christ namely they are so giuen ouer of God and so possessed by Satan that they pure and powerful ministery of the gospell and testimonies of Gods word applied against them doth nothing but vex gall enrage and torment them Act. 7.54 Apoc. 11. v. 10. Nay they are so offended at and so enuie the successe and prosperity of the gospell and the true professors of it that they cannot rest and do to the consuming of themselues and hastining of their owne speedy and iust damnation nothing but breath out gall and bitternesse against good mâ—n and designe Gods Church and children to death and destruction Act. 4.16.17.18 Ioh. 9.22 Math. 2. v. 3. Apoc. 20. v. 9. Rea. The reason is that they might to their greater damnation haue some checks and inward torments of conscience whiles they trouble and persecute the Godly which is to them but a beginning and a fore-runner of euerlasting damnation Vse Let vs beware that we do not foster and norrish any roote of gall and bitternesse in our selues against Gods truth and seruants least otherwise wee in time become indurate senselesse and desperate but let vs feare God and his iudgments for hee that alwaies feareth in blessed but he that hardneth his heart shall fall into euill The spirit of slumber Thus it is in the originall and perhaps as it is well gessed at by some the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth might to signifie some deepe sleepe wherewith men are vsually possessed in the dead of the night this senselesse slumber may well be an effect and the issue of a pricking and enraged conscience The Doctrine which I raise hence is this that God in his iust iudgements doth many times to punish mens vnthankefulnesse and contempt of the truth depriue them of all sense both of their sinnes and of Gods anger and displeasure against sinne in so-much that neither by plagues nor promises they will suffer themselues to bee awakened out of this deepe sleepe and dead securitâ—e Isay 28.15 The reasons hereof in respect of the wicked themselues are first because they reuolt and depart from the word of God and hence become so blockish that they haue no sense at all neither acknowledge Gods hand and counsaile in their paines and punishments Secondly enioying long peace and prosperity and hauing no open and professed enemies they like the secure citty of Laish and the proud carelesse whore of Babylon thinke they are farre from al danger and shall see no euill Thirdly they vainely imagine that they haue sufficient defense and prouision against imminent euils and if they fall out they haue waies and meanes enough to elude and escape them Let vs be aduised from the consideration of Gods hand vpon the Iewes and beware and take heed that we neuer despise nor reiect the gospell and blessings of Christ propounded and offered vnto vs least with them wee bee left and forsaken in our naturall blindnesse and by continuing stubbernely and stifly in our sinnes wee become worse and worse and so die in our sinnes and bee damned Eyes that they should not see God as a iust iudge doth deliuer vp the reprobates being destitute of his grace vnto Satan and their owne lusts to be blinded more and more Ioh. 9. ver 39. Math. 13.13 and this God doth not by iniecting new blindnesse into them but by withdrawing his grace from them and by leauing them to their naturall blindnesse and so it must of necessity be encreased when men are forsaken of God The reasons hereof are first because they are none of his people and elect and hee is not indebted any way vnto them therefore he sheweth his power and iustice in their blinding and hardning Secondly because for the abuse of the gifts and graces of God and for the ill imployment of their talents God depriueth them of the knowledge and preaching of the word and so they ranne daylie into great blindnesse and obstinacie God in his iust iudgment forsaking them or els if they enioy the ministery of the word their hearts are so hardned and starkned with wicked desires and lusts and by the custome of sinne draweth as it were such a thicke skinne vpon it that it can by no warnings and admonitions be bent or bowed and they so hate the doctrine of the gospell that they neuer heed it much lesse meditate vpon it 1 Vse Let vs not maruaile at this iudgement as though it were some new thing that they that doe stubbernely and stifly reiect the gospell be thus blind seeing that the Prophets so long before complained of it and fore-told it but let vs rather beware of it and pray that we be not for our naughtinesse and negligence giuen ouer to the same iudgment 2 Vse Let vs be truly thankfull vnto God and giue glorie and praise vnto him that leauing and forsaking many others in the blindnesse of their minde and hardnesse of their hearts hee hath by his spirit opened our eyes and eares to vnderstand the doctrine of the gospell and to receiue it by faith vnto saluation for hee hath not done so with euery person neither haue the most knowne his lawes V. 9. And Dauid saith let their table bee made a snare and a net and a stumbling block euen for a recompence vnto them V. 10. Let their eyes be hardned that they see not and bowe their backe alwaies And Dauid as a figure of Christ saith Let their table i. their meat drinke law scripture sacraments of out-ward worship and all their prerogatiues and excellencies bee made i. turned into a snare That is as vnhappy birds are ensnared in that wherein they sought releife and comfort so let the fore-named benefits wherein they outwardly rest and which by their wicked opinions and errors they haue peruerted and abused and their preposterous zeale against the gospell turne to their destruction Let it bee a stumbling blocke and recompence vnto them i. Let them stumble against the Law and holy Scripture as against a stone that they may not bee builded thereby to saluation but may runne head-long to their owne destruction and let it as a recompence turne to their more grieuous punishment and iudgement and leaue them without all excuse Let their eyes of their vnderstanding be darkned i. blinded that they may not admit and receiue the sauing
light of the gospell that they be without counsaile in their affaires and not perceiue the euills which doe hang ouer their heads and bow downe their backes alwaies i. Let them not speede and prosper in their designes and actions but let them shrinke and halt be cast downe and tremble in their mindes and consciences and let them bee brought downe and diminished by slauerie troubles and captiuity and so weaken their strength that they may bee vnprofitable vnto euery worke Q. Did not Dauid Elias Paul and others sinne and offend God in praying and vsing imprecation against Gods enemies A. No for first they did it by especiall and extraordinary instinct of Gods spirit and as Prophets or figures of Christ vnto them the state and reprobation of diuers persons was reuealed of God Secondly when they did wish eternall destruction to the enemies of God they did not to speake properly pray against their persons but against the kingdome of sinne and satan in them which cannot bee altogither destroied but by the confusion of the members and instruments of Satan Thirdly their praiers and imprecations proceeded only from pure zeale of Gods glory and iustice and not from any priuate distemper or mixture of humane passion for they considered them not as their owne enemies but as the enemies and blasphemours of God Q. May we after the example of holy men in scripture pray against any particuler person A. No except we could by a Propheticall or Apostolicall instinct discerne of their spirits and of their reprobation which guift is denied vs or except wee knew that they had committed the sinne against the holy Ghost which is a malicious and finall blasphemy and persecution of the knowne truth and principles of Gods word which is very hard to iudge of for any one particuler person especially in our times wherein such a guift of discerning spirits is not graunted Q. May we not at al pray against the enemies of Christs gospell An. Yes for first wee haue the practise and warrant of holy men in scripture for it Psal. 69.22 2. King 1.10 Act. 4. ver 29. and 30. 2. Tim. 4. Secondly when we pray that the kingdome of God may come we by consequence pray that sinne Satan and all his members may be destroied Thirdly wee are to pray that Gods iustice may bee acknowledged and magnified in the plagues punishments and ruine of the wicked Fourthly we must loue God aboue al men whatsoeuer and if we sincerely loue God we cannot choose but hate his enemies Q. With what cautions and conditions or in what maner may we lawfully pray against Gods enemies A. First we must pray against Gods enemies in generall for there are and will alwaies be many such whom God will neuer saue Secondly against their wicked counsailes plots and purposes and thus Dauid praied that God would turne the counsaile of Ahitophell into foolishnesse and thus the Apostles praied against the counsailes of the Scribes and Pharasies that charged them with threatnings that they should not preach in the name of Iesus but we must not pray against these persons Thirdly we must pray conditionally against them that if they be reprobates and so incurable they may be iudged and iustly condemned but if they be elect and by consequent curable they may bee fatherly corrected and so conuerted and saued Let their table be made a snare a net a stumbling blocke In that here the word table is specially and principally taken for the holy scripture we note and obserue that the sacred scripture is like a table fraught and replenished with most heauenly and exquisite dishes and dainties here is food abundantly sufficient both to satisfie and also to solace euery hungry and thirsting soule Some of them and the principallest are remission of sinnes peace and ioy of conscience and eternall life Pro. 9 22. Math. 22. v. 4. Cant. 5. ver 5. 1. Vse It must teach the ministers of the Gospell alwaies to set forth this table of the word of God which is truely the hole-some and sauing food of the soule and as for all speculations fancies decrees traditions and haie and stuble of worldly vanities let them wholy leaue them off and renounce them 2 Vse Let all sorts of men that wil be saued come vnto this heauenly banquet continually bringing with them an appetite to the word and by praier and meditation of their owne wants and the soueraigne vses of Gods word put an edge to and sharpen their appetites then shall they bee replenished with good things and drinke of the well of the water of life freely otherwise for want of appetite the soule will soone languish and pine away Their table be a snare a net It is proper and peculiar to reprobates and profane persons to stumble at Gods blessings and to abuse and peruert them to their owne destruction Titu 1. ver 15. et 16. Rom. 2 ver 4. et 5. 2 Pet. 3.16 Amos 6. ve 4.5.6 Thus many abuse the doctrine of the law making it a cause of iustification before God thus they peruert the gospell to giue leaue and allowance to licentiousnesse and liberty thus they abuse Gods goodnesse and patience to patronize them in their sinnes and impenitency thus they vse their riches to the oppressing of others their meate and drinke to gluttony drunkenesse and excesse their apparell to ostentation and pride the Scriptures to maintaine their errours and heresies the holy Sabbothes to iornyings idlenesse sportes vanities gaming their wisdome and counsaile to intrappe and deceiue their might fauour and authority to discountenance and tread downe all Godlinesse and goodnesse and to aduance and countenance all impietie atheisme profanes and euill practisesse The reason hereof is they want faith and purity of heart and affections and therefore can vse and apply nothing well their ill hearts and defiled consciences is like to an euill stomacke that turneth sweete meates into sower and holesome vnto noisome Secondly God is their enemy and therefore all things that be otherwise naturally and of themselues good are by Gods curse so many causes of their ruine Vse If wee would not drawe and pull Gods curse vpon vs through the mis-apply or abuse of his guiftes and blessings temporall and spirituall let vs see and search whether we bee true members of Christ iustified by faith and haue our hearts sanctified by GODS spirit for vntill we be called and regenerate all things are impure and vnholy vnto vs and wee can in no action please GOD. Rom. 14.23 2 Vse If we could with comfort good conscience vse and partake of any of Gods creatures wee must by the direction of his word be perswaded of the lawfull vse of them and that they bee ours by Gods meanes wee must also by praier sanctifie them vnto vs crauing a blessing of God and desiring him to direct vs in the right vse of them Let their eyes be darkned that they see not Out of
bountifulnesse and Gods seueritie Ques Is not God changeable in his promises couenant seeing that he cast of the Iewes whom formerly hee chose and loued Ans. No for first he speaketh of the nation in generall which were his people onely by outward profession and not by secret election Secondly they were grafted in the Church but neuer predestinate to life eternall for then they could not haue falne away Eor the Election of God is a firme foundation and all the gates and powers of hell cannot shake it much lesse preuaile against it Towards thee bountifulnesse if thou continue in his bountie Ques Seeing that continuance and perseuerance in grace and faith seemeth to consist in our owne power and will which is weake and changeable cannot the elect and regenerate loose faith and so wholy fall away from God Ans. No for first constancy and perseuerance doth not consist in our owne power and will but it is an effect of Gods election an especiall marke of a man regenerate 1. Iohn 2.22 Secondly by this manner of speaking the holy Ghost intendeth to correct pride and presumption in men and to stirre them vp to a godly indeauor to maintaine and cherish their faith and to be workers and instruments of their owne saluation by vsing all the good meanes that God hath sanctified for that purpose Thirdly faith albeit the flame and outward effects of it may be quenched for a time yet the fire was neuer put out but at the least blast of Gods word and spirit it is kindled againe and breaketh forth into a bright flame Lastly that regeneration and the gift of faith is neuer wholy lost it is most cleare and manifest by many testimonies of scripture God putteth his feare into their hearts that they can neuer depart from him They haue the seed of grace and of faith remayning in them and they alwaies keepe it The grace of God in them is a Well of water springing vp into euerlasting life Christ is alwaies a mediator for them and praieth for them effectually the comforter doth abide with them for euer God doth neuer cast them off and they shall neuer perish Ioh. 6. and 10. They if they abide not still in vnbeliefe shal be grafted in Q. How can predestination bee eternall and certaine seeing that it dependeth vpon mans beleefe or vnbeleefe An. Our beliefe or vnbeliefe dependeth vpon predestination for they that are elected to eternall life beleeue Act. 13.48 and they that are eternall refused cannot beleeue nor obey the Gospell Ioh. 8. and therefore predestination dependeth not on it for the second causes hang on the first that is the decree of God and not the first on the second Secondly our engrafting into the Church dependeth not vpon our owne power and free-will but onely vpon the power of God and his mercy Thirdly wee must distinguish of the times The Iewes that liue in one time or age may bee generally reiected but not so in another especially when their fulnesse shall as wee daily expect and pray for come into the Church and they bee by faith Abahams children Fourthly the Apostle speaketh not of euery perticular but of the people and nation in generall Lastly their duetie is shewed vs that they ought not to please themselues in their ignorance and vnbeleife but to desire to come to true vnderstanding and faith V. 22. Behold the bountifulnesse and seuerity of God The whole world is but a Theater of Gods mercie and iudgements for whatsoeuer is done in it hee doth it either as the efficient cause if it bee good and so farre forth as it is good or if it be euill he effectually permiteth it and most wisely and to good ends ordereth and gouerneth it and that alwaies without any fault of his as here we haue an instance in the Iewes reiection in the election of the Gentiles Psal. 115. The reason herof is first because God is almighty and therefore nothing is or can bee done in the world but by his decree and knowledge effectual working or at least by his effectual permissiō secondly God sitteth not idle in heauen as Epicures others vainly imagin but alwaies worketh doth care for and order the things of men preparing and propounding rewards to the Godly and reseruing and prouiding punishments for the wicked Gen. 6.5.6 Gen. 22.1 Deut. 8.2 13.3 Isa. 4 1.20.21.22.23 Vse Let vs attribute and ascribe nothing to chance or fortune but ascribe all to Gods holy prouidence who decreeth and fore-seeth gouerneth ordereth and directeth all things euen the least and most vile things and that in a most excellent maner to most excellent ends and if nature nihil facit frustra then the God of nature who is wisdome it selfe doth nothing but to excellent purpose Towards them which haue fallen seuerity We by other mens sinnes and falls must bee humbled and stand in feare least by our vnbeliefe and other sinnes that flow from it wee draw Gods anger and iudgments vpon vs. We haue infinit spectacles hereof in scripture as against the old world that in the daies of Noah was drowned against the Sodomits that were destroied with fire and brimston from heauen of many thousand Israelits that perished were destroied in the wildernes for murmuring for rebellion for fornication for idollatry and for tempting of God Iud. Epist. v. 7. of the Iewes exiled their owne country and led once and againe into captiuity and many other both generall and particular iudgements recorded in scripture both in the old testament and also in the new yea all ages and our owne experience yeelde vs store and variety of examples The reason hereof is because God is mercifull vnto vs and would not haue vs perish but to come to the knowledge of the truth and to repentance and so to saluation Secondly God is iust and hateth sinnes alike in all and if we will not take warning by others God will censure and punish vs sharpely Vse 1. Let vs pitty and commiserate their wofull condition that haue prouoked Gods indignation against them let vs commend them to God in our praiers and do out vttermost endeuour to recouer them Vse 2. Let vs marke and meditate vpon Gods seuerity against the Hungarians and the Greekes and other places of Europe that haue beene captiuated and inthralled to the Godlesse and barbarous Turkes together with Asia and Affrica Let vs also consider the great and long Apostacy of Spaine Italy and other countries in the West part of the world from Christ to the Romish Antichrist and withall behold Gods incomparable mercies so long and so strangely continued vnto vs and our nation Let vs acknowledge our owne vnworthinesse and be alwaies thankefull vnto God for so great mercies and beware least we contemne the ritches of his goodnesse and patience that leadeth and prouoketh vs to repentance and take heed that that be not found in vs which we taxe and condemne
God in holy scripture Ezek. 11.37 Rom. 9. Rom. 15.4 Ioh. 20.31 Apoc. 9. and 17.18 The reason hereof is because they are very necessary for the confirmation of our faith direction of our liues and therfore God would not haue vs in any wise ignorant of them much lesse to doubt of the truth of them Secondly God would hereby shew and declare the sufficiency of the scriptures and so consequently warne and lesson vs that we giue no credit to bee ruled by any fained reuelation or humaine traditions in matter of saluation but only consult and search the scriptures which containe a plaine perfect and all sufficient doctrine both for faith manners and for sauing of our soules Vse 1. The first vse is to condemne partly the supine and merueilous negligence and extreame slouthfulnesse of them that know not such necessary and fundamentall points and principall conclusions so euidently and so oftentimes spoken of and vrged in the sacred scriptures or the vnexcusable vnbeleife and Atheisme of those that will not beleeue such plaine places and proofes of Gods word but say or at least thinke that the scriptures are vntrue the fables or the politicke inuentions of men to keepe and râ—taine men in some feare and awe These are the Marchiuillians matchlesse in euil of our times Vse 2. We must neuer stagger 〈◊〉 or doubt of them neither at any time cal the certainty and accomplishment thereof in question but rest in them and repaire strengthen and quicken our faith by them for to this end were they giuen As it is written Ministers and preachers must leâ—rne hence not to broach and vtter their owne conceits or the inuentions of men but to speake and preach the holy and wholsome word of God only Luk 4.11.20 Isa. 8.20 Act. 26.22 Reasons hereof are first God so requireth and commandeth Ioh. 4. Isa. 8.20 Ier. 2. Secondly the word of God is for all and in all points that concernes faith and good life of and in it selfe perfectly sufficient 2. Tim. 3.16 and 17. so that it neither admitteth addition nor detraction Thirdly we haue for our light and direction the continuall practise of all the Prophets and men of God in the olde Testament and of Christ the Apostles and Euangelists in the new Fourthly the often and vnsauorie and vnfruitfull blending and addition of humaine vanities doth but darken and diminish the power puritie and efficacie of Gods word Vse 1. Hereby are condemned first the Papists that will not admitte and allow the Scripture to bee the sole and all sufficient rule and touch-stone of Doctrine and faith but adde and equall to it their decretalls traditions c. Secondly the hearers must take heed how and what they heare they must try the spirits and doctrines by the touch-stone of Gods word spirit and then retaine the good and if ought be dissonant from the sacred scripture they must refuse and reiect it The Deliuerer shall come out of Sion Christ the Redeemer Seeing that the Iewes and so all we Gentiles haue need off and haue giuen vnto vs of God not onely for our temporall but especially for our eternall deliuerance and saluation a Deliuerer and a Redeemer we see what wretched and miserable sinners we are by nature children of wrath lost sheepe Math. 15.24 Vassals captiues and slaues vnder sinne and Sathan Luke 4. V. 18. Lying and liuing in the shadow and point of death Ephes. 2.2 and for feare of the second or eternall death al our life subiect to bondage Hebr. 2.15 The reason hereof is for that all men without this Deliuerer and Redeemer to omit their temporall miseries and malladies are in farre worser estate then any brute beast or vgly toad or any other vilde creature for when it dieth his life and woe endeth together with it but the death of man without a Redeemer and without faith in him is but the beginning of vncessant and euerlasting terror and torment Vse Let vs labour to feele and finde our selues to bee thus wretched and miserable and acknowledge that without Christ his suffering and obedience we euerlastingly perish we must from a touched heart acknowledge that shame and confusion belongeth vnto vs that of sinners we are the greatest and therefore wee must intreate the Lord to be merciful vnto vs to receiue vs into his grace and fauour And therefore it standeth vs in hand carefully to labour and endeauour that Sathan doe not fore-stall bewitch and possesse our hearts with his deceites and illusions and so take all sense of our miseries from vs wherein they must needes pine and perish that seeke any other by-waies or shifting euasions Vse 2. Wee must in time seeke vnto Christ onely for helpe for pardon of sinnes and for saluation he hath eternall life in himselfe and is author of eternall saluation to all that obey him and for our better direction herein we must craue and desire the instructions aduise and assistance not only of our pastors and ministers but also of our Christian and beloued friends and acquaintance And shall turne away desections and vngodlinesse from Iacob It is the proper office of Christ Iesus to reconcile the reuolting Iewes and by consequence all the elect in the world to God his Father 1 Ioh. 2.1 and 2. Râ—m 5.8.9.10 Ioh. 1.29 Act. 4.12 The forme and manner is by his death and passion to make payment and satisfaction to Gods iustice for their sinnes 1 Ioh. 1.7 1. Pet. 1.18 Secondly by not imputing sinne vnto his elect and by imputing his owne righteousnesse vnto them 2. Cor. 5. ver 21. Thirdly by abating and weakning the multitude and might of sin in them by the power of his word and efficacy of his spirit Rom. 6. ver 3 4.5.6 Lastly by quite abolishing and remouing them at the houre of death and at the day of iudgment Apoc. 14.13 Hebr. 9. ver 28. Act. 3.19 The reason hereof as he is the blessed seed in whom all nations are blessed he is the roote and foundation on which all Gods promises depend and in whom they are yea and Amen Finally God hath sanctified sent and sealed him alone to be Sauiour Mediator of the world Vse 1. Therefore we must seeke for saluation in none els but in Christ in his only merits righteousnes sufferings for he alone trod downe the wine-presse of Gods wrath and by his death and obedience made satisfaction to his diuine iustice And this is my couenant to them Gods couenant with his people is certaine sure perpetual and alwaies kept on Gods part Act. 3.15 It is the foundation of saluation The reason hereof is because it is ratified and confirmed by Christ his death as no humaine couenant can be for they only last whiles the parties liue Secondly it is in time sealed in the hearts of Gods children by faith Ephe. 1.13 as also renewed and confirmed by
the knowledge of Christ wherby he doth determine in his due time to cal the rest are without repentance .i. they are irreuocable constant such as he cannot repēt off for his decree if vnchāgeable Questions Enemies for our sake Beloued for the fathers sake 1. Qu. Can one and the same person be an enemy and a friend vnto God beloued and hated of him at one the same time especially seeing that the affirmation hereof seemeth to imply a flatte contradiction Answ. Yes thus Paul before his conuersion was a friend of God in regard of his election albeit an enemy before and thus our Sauiour Christ is said to giue his life for his friends Iohn 15.13 But in Rom. 5.10 Christ is said to reconcile vs vnto his Father by his death whiles we were yet sinners when we were enemies as that all the Elect are by nature children of wrath and enemies vnto God but they are also friends and beloued euen before their calling and sanctification because by the grace and mercy of God they are from all eternitie chosen and beloued in Christ Rom. 9.11.13 and because God will doth in time call them to faith knowledge and obedience Secondly we for the clearing of the Text answer that the Iewes in Pauls time and sithence were and are enemies vnto God in regarde that the greatest multitude of them were reprobates so cast off but yet both then and euer since they are beloued of God so many of them as are elected which albeit they then and hitherto haue bin but few yet at their generall calling it will appeare that they are very many Beloued for the Fathers sake Quest. If any one be loued as here we haue a particular instance for his Fathers sake then a man may bee called and conuerted by reason of and for his fathers merits and so euery man shall not liue by his owne faith Ans. The argument followeth not For first faith and regeneration commeth not by naturall succession but proceedeth altogether from grace Secondly the children of the faithfull are not for their parents faith accepted to eternall life but they must beleeue them-selues and liue and bee saued by their owne faith Lastly in that the Iewes are beloued for their Fathers sake as Salomon was neuer wholy depriued of Gods spirit and fauour for Dauids sake it proceedeth not from their workes or persons but onely from Gods gratious and euerlasting couenant the fountaine and roote of it The summe of the couenant is that God will be their God and the God of their seede and therefore there must be some to whom the couenant must bee made good and fulfilled and these are loued for the couenant sake The gifts and calling of God are without repentance Quèst Touching the graces of God if they bee neuer taken away why doth God so often depriue men of them that formerly had them Ans. First they are common and temporall gifts either of nature policie or else of illumination and outward profession onely that are common to Gods children with reprobates these God doth strip and depriue men of many times for their vnthankfulnesse and to discouer their vnsoundnesse and hypocrisie Secondly because men who are cōmonly Reprobates alwayes neglect contemne and abuse them thus they quench and put out the holy spirit and what light soeuer was offered vnto them and whatsoeuer knowledge and grace of God was bestowed vpon them it dyeth in them by little and little for God in his iustice taketh his tallent from them as hee did from Saul and Iudas But for those peculiar endowments of Gods elect which are linked and chained vnseperably together such as are predestination vocation iustification and glorification these are giuen to the Godly in fe◠simple and are neuer taken away from them The calling of God without Repentace Quest. Why then did God repent that he created man and that hee made Saul King and why doth hee many times reuoake his promise and his threarnings Ans. This is spoken figuratiuely and vnproperly for the change is not in his Gods will and decree but onely in the things or euent and that as the conditions in men implyed and vnderstood are changeable Secondly by this kind of speech God would shew how hainous and horrible were mans sinnes and naturall corruption proceeding partly from his rebellious will and partly from the Diuell Thirdly God declareth that he in respect of the outward worke and act will doe that which men when they repent vse to doe namely destroy his worke Thus hee drowned the whole world in Noah his time and in fight caused Saul to be slaine Lastly God hath purposed and ordained at once by his stedfast decree that he will so often ratifie this change of the effects of his anger and mercies as often as any iust cause commeth betweene Ezek. 24.25 Math. 18.35 Rom. 2.6 which inter-current cause if it be euill God decreed the permission and ordering of it onely but if it be good God decreed to worke it and doth in time bring it into act and effect As concerning the Gospell they are enemies Doctr. Seeing that the Iewes oppugning the preaching of the Gospell and refusing to admit of it are said to bee enemies vnto God we draw this generall Theoreme viz. that all men during the time that they receiue not the word of God but resist and with-stand the course and preaching of it are Gods enemies and hated of them Apoc. 12. v. 4. 17. 1. Thes. 2.15.16 2. Tim. 4.15 Reas. The reason hereof is because the Preaching and ministery of the word is Christs golden Scepter vnder which all his subiects must be ranged and his easie yoake that all his people must beare Math. 11. v. 29.30 1. Vse This serueth to condemne Iewes Turkes Papists false brethren and all vnderminers and persecutors of the Church who howsoeuer they slatter themselues in their sinnes errors and Idolatry and thinke they do God seruice yet in very truth they are nothing else then Gods flatte enemies and they that refuse to be sworne to and acknowledge his supremacy ouer their soules and bodies 2. Vse Secondly we must take heed that wee make no leagues of amitie or of vnnecessary traffique with them least in fine by our ouer-much sociablenes familiarity with them wee learne their workes and pollute our selues with their sinnes and abhominations 2. Cor. 6.16 They are nothing but pitch poyson and contagious leapers by whose familiarity we may soone bee defiled and infected Vse 3. We must not by our dissimulation hipocrisie ill life harden and confirme them in their sins heresies but to the vttermost extent and straine of our ability endeuor both by life and doctrine to gaine win them Vse 4. We must remember how God hath for these many hundred years punished their contempt contumacy both with spiritual bodily punishment captiuity and forasmuch as we professe
no good but God who by his omnipotent wisdome draweth light out of darkenesse knoweth how to direct the vnbeleefe of some to be a meanes and way for mercy to be shewed vpon others And thus when one Nation Citty or Towne refuseth the Gospell of Christ and will not suffer them-selues to bee ranged vnder it God taketh it from them and bestoweth by occasion vpon others that will bring forth more and better fruite in their season God hath shut vp all vnder vnbeleefe Qu. Is mans incredulitie and vnbeliefe to be assigned to God or is he the cause author or worke of it A. No God is not the efficient cause of it but the accuser and condemner of it he doth not infuse Infidelity but finding men in it doth leaue and forsake them so that he is rather deficiens quà m efficiens causa Secondly God doth by the ministery of the lawe and by his iudgements so conuince and attaint men of sinne that they shall or may see and acknowledge that there is no meane merite or cause to iustifie and saue them but his mercy in Christ onely Thirdly God would haue all men subiect to his iudgment and that they laying aside and disclaiming all conceit of their owne merits and worthinesse should expect saluation from him alone All that is Iewes and Gentiles vnder vnbeleefe Qu. Are all men by nature both Iewes and Gentiles equall in sinne and alike guiltie in Gods sight Ans. Yes there is no difference for all haue sinned and are depriued of the glory of God Rom. 3.23 There is none that naturally doth good no not one and wee are all borne and conceiued in iniquitie Secondly there is no merite or desert either in Iew or Gentile why one should be preferred before an other for they all are alike guilty of damnation Eph. 2.3 Qu. If one man by nature be not better then another how then do they differ A. In men meere naturall and vnconuerted God for the vpholding and preseruing of Common-wealths and humaine societies bestoweth generall and restraining grace more vpon one then another Secondly they doe or may differ in outward dignitie and priuiledges as the Iewes much excelled the Gentiles but otherwise the speciall grace and mercy of our God maketh the maine difference betweene the Elect and the Reprobate For the one hath in time renuing and sauing grace communicated vnto him but the other is vtterly denied it That hee might haue mercy one all Quest. Is there then no particular election or is it only vniuersall Ans. Election is not of all but of some for hee that maketh choise of any thing singleth out some and leaueth the rest Secondly many be called but few are chosen Thirdly there bee vessels of wrath whom God hath prepared to destruction as well as there be vessels of mercy whom he hath prepared for glory Lastly either all should bee saued which the Scripture in many places refelleth or else Gods predestination which is a sure and certaine foundation should be shaken and alterable Might haue mercy on all Quest. Will God saue all none excepted or can it bee soundly gathered hence that hee will saue the greatest part of men in the world Ans. No for the greatest number is reiected Christs flocke is but a little flocke a remnant an handfull a tenth a gleaning in comparison of them that perish and broad is the way that leadeth to destruction and many goe that way but narrow is the way that leadeth to life and few finde it But the meaning of the Apostle here is that God will haue mercy in some of all rankes states orders and conditions and that hee will haue it notified that all that are saued are saued by his mercy onely Quest. If God will not shew speciall mercy on all men but doth reserue it onely for the elect why doth hee by preaching offer it to all men in many Countries and Kingdomes and other particular Citties and places and hereby allure and inuite them to faith and repentance Ans. The more to conuince them and to leaue them without all excuse in the daye of the Lord because they doe not nor will not admitte or receiue it being offered Iohn 9 39. and 41. Rom. 2. verse 6. Iohn 15. verse 24. Secondly all cannot receiue it because they are not vessels of mercy As yee haue obteyned mercy So now they may obtaine mercy From this sampling and paralleling of both places and members together this doctrine naturally ariseth In the order of saluation the Iewes and Gentiles are like and equall and by nature children of wrath and enemies to God but they by grace and mercy onely and not any merit of their owne are called conuerted and saued Ephe. 2. v. 3. 1 Pet. 2. v. 25. For first God in sauing and conuerting all is one and the same without change and alteration and the ministery of his law for conuincement and direction and the Gospell for faith and conuersion is alwayes one and the same Finally the spirit that is promised to both is one and the same the doctrine of the old and new Testament one and the same and so the Church one and the same Secondly Gods workes are semblable and one serue for the illustration and demonstration of the other Vse Let vs not despaire of the Iewes conuersion or of the calling and saluation of any but hope well of it pray for it and labour to further it seeing that without Gods mercy and grace none is better then others and that Gods mercy which hath beene vouchsafed vnto vs may extend it selfe in good time vnto others yea vnto those that wee haue least hope of Titus 3. v. 3.4 and that are last called and furthest off Luke 13. v. 30. V. 31. So now they by your mercy may obtaine mercy Heere wee see a notable effect and end of good zeale in godly men namely that by the example and president thereof others bee stirred vppe to emulation and to follow them For here we see that the calling of the Gentiles and their zeale and holy example are so far from preiudicing or hindering the Iewes saluation that God shall take an occasion hence to prouoke them to follow the Gentiles and to imbrace the Gospell so that they shal not perish but at length be coÌ„uerted saued How much zeale and good examples of godlinesse kindnesse liberalitie courage and constancie may prouoke and profit others as by many other examples so by these following it is most manifest and demonstrable in Iosua and the Elders of his time who by their authoritie and example reteyned the people all their daies in Gods sincere seruice Iosua 24.31 In the woman of Samaria who by her example and re-report induced and prouoked many of the Samaritans to heare and beleeue in Christ. In Crispâ—â— the chiefe Ruler of the Synagogue who by his faith and by the sweet perfume of his familie moued many of the Corinthians to heare beleeue