wicked man come from Hell and tell others what he there suffers and what they were like to suffer if they did not mend their manners O this would prevail with them by this they would be perswaded no they would not for the Scripture sayes and that cannot be broken if they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead such as are not perswaded by the Word preached such would not be perswaded though one rose from the dead So Isay 27. 11. There it is said It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Now the World thinks otherwise O say they he that made us will save us but let this prevail with us to seal to this truth because it is Scripture and cannot be broken So Matthew 19. 23. Then said Jesus unto his Disciples Verily I say unto you that a rich Man shall hardly enter into the Kingdom of Heaven And again I say unto you it is easier for a camel to go through c. So 1 Cor. 1. 26 27. For ye see your calling Brethren how that not many wise men after the flesh not many mighty not many noble are called c. So Matthew 16. 25. Whosoever will save his life shall lose it and whosoever will lose his life for my sake shall finde it So Mark◠10. 29 30. Verily I say unto you there is no Man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses and Brethren and Sisters and Mothers and Children and Lands with Persecutions and in the world to come eternal life Now these and many the like are Paradoxes to the World but what ever they be to the World let this prevail with us for to seal to them they being Scripture and the Scripture being that which cannot be broken And let us seal to these and the like not not onely Verbally but really not onely in point of Judgement and opinion but of practice as when it is said Straight is the gate narrow is the way that leadeth unto life and few there be that finde it Matthew 7. 14. And the righteous shall scarcely be saved 1 Peter 4. 18. i. e. not without much difficulty and ado not without great labour the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of such things as with much labour are brought about as Acts 27. 7. Now it being certainly thus let us really and practically seal to the truth hereof by labouring so much the more to be saved and to enter in at the straight gate Thus when it is said What is a Man profited if he shall gain the whole world and lose his own soul i. e. a Man is no whit at all profited let us really seal to the truth hereof by more minding our souls and less regarding the profits of the World so that we must appear before the judgement seat of Christ 2 Cor. 5. 10. by labouring that we may be accepted of him and found in peace To that that Satan goes up and down like a roaring Lion c. 1 Peter 5. 8. by being as the Apostle exhorts the more sober and vigilant And so I might instance as concerning what the Scripture saies of the upright Psalm 84. 11. 37. 37. Of Godlinesse 1 Tim. 4. 8. Hebrews 12. 14. Of Christ washing us of Christ being in us John 13. 8 2 Cor. 13. 5 Let us really seal to these by labouring so much the more to be upright to be godly to have Christ wash us and to get Christ in us c. And thus should wecome to reap the fruit and benefit of Scriptures those happy ends would be made good for which they were written 5. Cannot the Scripture be broken can it not err or mistake or be deceived but are things so as the Scripture affirms of them if the Scripture saith that Princes are Gods in some sense are they so as our Saviour here affirms and proves because the Scripture cannot be broken then let us labour so to see and so to discern things to be as the Scripture saith of them as the Scripture affirms concerning them why why because the Scripture cannot be broken it cannot err and therefore they most certainly are as the Scripture saith of them and therefore let us labour yea and never let us rest till we come so to see them and so to be able to say of them as the Scripture saith of them till we and the Scripture come to be of a judgement and opinion and that however at present they may seem quite otherwise but as the Apostle saith give me leave a little to Rom. 3. 4 allude to it let God be true but every man a lyer i. e. let God be confest and acknowledged true so let his word let the Scripture be acknowledged and assented too as true for that cannot be broken but all contrary thoughts and apprehensions of things lookt upon as false and lying for as the same Apostle affirms we are sure the judgement of God is according to truth his sense and sentence of things and so the sense and sentence of the Scripture of his word we are sure that is according to truth that cannot be broken that cannot err or mistake and therefore never let us rest till we come to see things as that saith of them and then we shall certainly see things aright see things as they are indeed As to instance in some particulars the Scripture saith and affirms of God that he is good it saith and affirms so often Nahum 1. 7. The Lord is good Psa 106. 1. O give thanks unto the Lord for he is good for his mercy endureth for ever and so Psal 107. 1. O give thanks unto the Lord for he is good c. And now he is so for the Scripture cannot be broken cannot err and therefore let us labour to see him so and never rest till we come so to see him till we be able from what we our selves see and experience to say as David Psal 86. 5. For thou Lord art good c. and how great is his goodness and how great is his beauty Zach. 9. 17. and O taste and see that the Lord is good blessed is the man that trusteth in him Psa 34. 8. So the Scripture saith of Jesus Christ that he is most pretious that he is fairer than the Children of men that he is the 1 Pet. 2. 4. 6. 7. Psa 45. 2. Hag. 2. 7. desire of all Nations that he is altogether lovely and the Scripture saying so of him and it being that which cannot be broken O let us never rest till we come so to see him till we can say from what our selves see perceive as the spouse in Cant. 5. 10. my beloved
be acceptable unto thee and break off thy sins by righteousness c. that is by repentance shewing forth the happy signs and fruits thereof and how often doth the Lord call and invite sinners to this not only as being most acceptable to him but as knowing full well how much it concerns themselves Prov. 1. 23. Hosea 14. 1 2. Isay 55. 7. Ezek. 33. 11. turn ye turn ye from your evill wayes for why will ye dye God doubles his call for they must if they do not turn inevitably dye and that eternally and therefore why will ye be so sottish as through your wilfull impenitency to bring eternal destruction upon your selves for if ye still go on as you have begun nothing can betide you but that you must needs dye and perish in your sins Again secondly cannot the Scripture be broken can it not err or mistake then this it further informs us gives us to see who are indeed blessed and who cursed who are indeed happy and who miserable who why those whom the Scripture pronounceth so and why why because the Scripture it cannot be broken and therefore they whom the Scripture pronounceth blessed must needs be blessed and those whom the Scripture pronounceth cursed must needs be cursed what Balack said of Balaams blessing or cursing I am sure I may truly say of this Book 's blessing or cursing of the Scriptureâ— blessing or cursing Numb 22. 6. for I wot that he whom thou blessest is blessed and he whom thou cursest is indeed cursed so may I truly say of the Scripture he whom the Scripture blesses is indeed blessed and he whom the Scripture curseth is indeed cursed and therefore O it's good getting among the number of Scripture-blessed-ones the Lord make us of the number of those blessed ones and keep us from being among the number of Scripturecursed-ones for they whom the Scripture pronounceth blessed or cursed are indeed so the Scripture being that which cannot be broken as the Apostle Iames saith in another case so say I Do not err my beloved Brethren nor mistake as concerning who are blessed for 1. Who are blessed not such who it may be think and apprehend themselves blessed no men may think themselves blessed and happy and yet be miserable enough as Christ tells the Angel of the Church of Laodicea Rev. 3. 17. thou sayest thou art rich and increased with goods and hast need of nothing and knowest not that thou art wretched and miserable poor blind and naked and that rich man in the 12th of Luke he no doubt thought himself wise and happy but God called him fool and shews him that he was miserable vers 20 21. A man may bless himself in his own heart though he be such a one as against whom God threatens all the curses that are written â—n his Book Deut. 29. 18 19 20. And therefore he is not the blessed man who meerly thinks and accounts himself so neither secondly is he blessed whom others count and will say are blessed for others may count and call us happy and blessed and yet for all that we may be miserable and cursed as it is said of the wicked he blesses the covetous whom God abhorreth Psal 10. 3. and Malachy 3. 15. and now we call the proud happy c. And men will praise thee when thou doest well to thy self saith the Psalmist as the men of the world count well dost well or dost good that is pamperest cherishest makest much of thy self so good is sometimes used for worldly pleasure and emoluments Psal 4. 6. Ainsworth I but what follows though whil'st he lived he blessed his soul and men will praise thee when thou dost well to thy self it follows Psal 49. 19. he shall go to the generation of his Fathers they shall never see light he shall go whither wicked men are gone before him and shall never see the light of life the light of glory Thus it is not that we account our selves blessed or others account or call us so that indeed speaks us so but it is when the Scripture calls and pronounceth us so when we are among the number of the Scripture-blessed-ones for that cannot be broken that cannot err or mistake so that if we be but indeed and in truth such as that doth pronounce blessed we are indeed blessed for we are sure that the judgement of the Scripture is according to truth and therefore as not he that commends himself is approved so not he that blesses himself or others bless is blessed but he whom the Scripture blesses Now the Scripture pronounces several blessed and it 's good observing who they are and never to rest till we come to be and to be in truth of the Number of them for the Scripture being that which cannot be broken such and indeed only such are truly blessed Now the Scripture pronounceth such blessed 1. Who find wisdom and who get understanding Prov. 3. 13. n Qui sapiâ—ntiam veram inveniunt qui intelligentiam factis exprimentes coram in medium afferunt Cartw in loc i. e. true wisdom who attain to the saving knowledge of God in Christ and produce it into practice so as to fear God and depart from evill Iob 28. 28. 2. Who believe in Christ who close with him and put their trust in him Psa 2. 11. blessed are all they that put their trust in him or that shrowd themselves under him that rely confidently on him or that betake themselves for refuge and safety to him so Ainsworth o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est recipere se aliquò tanquam in locum â—â—tum deinde etiaâ— in â—o secure conquiescere where indeed is their safety but only in him Acts 4. 12. So Gal. 3. 9. So then they which be of Faith are blessed with faithfull Abraham now to be of Faith it is to believe and apply the promise of Righteousness and life and Salvation by Jesus Christ and to rest on him alone for Justification and Salvation as they are said to be of works who look to be justified by works so they are said to be of faith who believe in Christ and look to be saved and justified by Christ alone So Psa 72. 17. men shall be blessed in him that is in believing in him and so in getting interested in him who is the blessed one and in whom the promise of blessedness and all blessings is made these the Scripture pronounceth blessed living and these the Scripture pronounces blessed dying Rev. 14. 13. Blessed are the dead which dye in the Lord from hence forth yea saith the Spirit they rest from their labours and their works follow them 3. Who are turned away from their iniquities Acts 3. 26. Unto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his iniquities then are people indeed blessed and that with the blessedness of Christraised from the dead when
is white and ruddy the chiefest of ten thousands his mouth is most sweet yea he is altogether lovely he is more pretious than Rubies and all the things that can be desired are not to be compared to him O as that Martyr Gâ—leâ—cius Caracciolâ—s said None to him none to him and as that noble Italian Marquess let their Gold and Silver perish with them who count all the gold silver in the world worth one dayes communion with Jesus Christ So the Scripture saith of Gods testimonies that they are wonderful perfect pure holy just and good Psal 119. 129. thy testimonies are wonderfull therefore doth my soul keep them and 18. verse open thou mine eyes that I may behold the wonders of thy Law and Psal 19. 7. the Law of the Lord is perfect converting the soul Rom. 7. 12. wherâ—fore the Law is holy and the Commandement holy just and good Of Gods Ordinances that they are amiable and desirable Psal 84. 1. 27. 5. c. How amiable are thy Tabernacles c. To behold the beauty of the Lord c. Of Gods Grace and of such as are gratious that they are excellent 1 Cor. 12. last Psal 16. 3. Prov. 12. 26. And yet shew I unto you a more excellent way And to the excellent c. The righteous is more excellent Of wisdoms wayes that they are wayes of pleasantness and of her paths that they are paths of peace Prov. 3. 17. Of man that he is vain yea at his best estate altogether vanity Psa 39. 5. Of fin that it is vile bitter filthy foolish bootless fruitless James 1. 21. Jer. 2. 19. Psa 28. 5. Rom. 6. 21. Of the world and all worldly things that they are vanity yea vanitie of vanities vainest vanity 1 Eccl. 5. Prov. 23. 5. Eccl. 5. 16. And so I might instance in many other And now the Scripture thus saying and affirming of them and it being certainly so as the Scripture saith of them it being that which cannot be broken O le ts labour and never rest till we come thus to see them for we are sure that what the Scripture saith is according to truth thus Psal 19. 10. the Scripture there saith of the judgements of the Lord that they are more to be desired than Gold yea than much fine God and sweeter also than the honey and the honey comb and thus David saw them thus they were to him Psal 119. 72. The law of thy mouth is better to me than thousands of Gold and Silver ver 103. How sweet are thy words unto my taste sweeter than honey to my mouth Shall I look upon things and judge of things rather as my own corrupt and erronious judgement fancies of them and not rather according to the unerring sentence of Gods word no let God be true let his word be true yea it is most true and unerring and therefore let all contrary opinions be lookt upon as false and erronious O let us never rest as concerning what the Scripture saith and affirms of things till we be able to say as the Queen of Sheba said in another case to Solomon 1 Kings 10. 6 7. and she said to the King it was a true report that I heard and behold the half was not told me so the reports I heard out of the Scripture were true reports what out of the Scripture was reported and made forth unto me of the goodness of God and the loveliness of Jesus Christ of the beauty of holiness of the Amiableness of Gods Ordinances of the pleasantness of Christs wayes of the vanity of the world of the vileness of sin O they were all true reports and behold the half was not told me Thus le ts never rest till our judgments and the Scripture agree till we and it come to be of an opinion not we and the world but we and the word this was the prayer of Paul in behalf of the Philippians that they might approve things that were excellent Phil. 1. 9 10 Est sapiens cui res sapiunt prout sunt cui vero ipsa jam in se prout est sapientia sapiâ— is non modo sapiens sed etiam beatus est Bernard That such things as were indeed excellent according to the unerring account of the Scripture of them they might so see them discern them understand them and accordingly approve them thus David saith in one place thy testimonies are wonderful Psal 119. 129. And in another he prayes v. 18. open thou my eyes that I may behold wondrous things out of thy Law that I may see them as they are and so let us pray thou art good O Lord the Scripture so saith of thee and that cannot be broken Lord make me so to see thee that from my own experience I may say so too c. So Jesus Christ is lovely he is most pretious the chiefest of ten thousand Lord make me so to see him so to apprehend him that he may be so to me that I may say as the spouse a bundle of Mirrh is my wel-beloved unto me and my beloved is unto me a Cluster of Camphire he is so in himself and so he is to me I so see him apprehend him experience him That we may never rest till we come to say as Iob in another case Iob 42. 5. I have heard of thee by the hearing of the ear but now mine eye seeth thee so I have heard of thee and heard of Christ and heard of other things by the hearing of the ear Ministers have made such and such reports of them now I see them to be so indeed as the Minister said of them I can from my own experience say now as he said and as the Scripture saith now I believe his reports and truly we shall never believe the reports of the word till the Arm of the Lord be so revealed as that we come indeed not only to hear of them but to see them Isa 53. 1. Who hath believed our report c. And therefore blessed are their eyes who see as our Saviour saith in another case who so see and apprehend things to be as the Scripture saith and affirms of them for so indeed they are and must be the Scripture being that which cannot be broken which cannot err or mistake 6. Again cannot the Scripture be broken then from hence should we be exhorted and provoked to be much in blessing and praising of God First That God should find out a way to save man and yet what he had threatned for mans sinning be salved and not be broken c. Secondly that those things which are of so great importance and concernment and that afford so great cause and ground of comfort and on which our whole happiness depends are according to Scripture which cannot be broken And thirdly that the Lord hath brought any of us into such a state and condition as that we may be saved and the Scripture not be broken nay in which if
such as do indeed believe shall be saved is according to Scripture Acts 16. 31. Rom. 10. 9. 16. Mark 15. 16. Heb. 10. 39. 1 Pet. 1. 9. John 3. 36. 3. That such as repent shall be saved is according to Scripture Ezek. 18. 30. Acts 11. 18. 2 Cor. 7. 10. Job 33. 23 24. Prov. 28. 13. 4. That such as are fruitful in good works shall be saved is according to Scripture Iohn 5. 28 29. Rom. 2. 7. Matth. 26. 21. Thus if this be thy condition indeed if God hath brought thee into such an estate as this is if he hath done so great things for thee as these thou maist be saved and the Scripture not be broken nay let me tell thee again as I told thee before if thou shouldst not be saved the Scripture would be broken which the point tells thee cannot be and O how happy art thou then to be brought into such an estate and condition as that if thou shouldst not be saved the Scripture would be broken how much shouldst thou be in blessing and praising God and confess with David thou hast dealt well with thy servant O Lord I well indeed he hath dealt better with thee and done more for thee than if he should have made for thee and given to thee many worlds and therefore be thankfull unto him and speak good of his name Col. 1. 12. giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light 2 Thess 2. 13. But we are bound alwayes to give thanks to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead 7. Again Cannot the Scripture be broken can it not err mistake or be deceived is it an infallible and unerring rule then le ts be exhorted from hence to try all doctrines and opinions by Scripture to bring all to this touchstone to this adaequate measure of all divine truth for that cannot err 2 Tim. 3. 16. all Scripture saith the Apostle is given by inspiration of God and is profitable for doctrine it being given by divine inspiration and so being that which cannot err it is profitable to teach us what is truth and what is error what is sound doctrine and what is false b Scripturis tuto inniti passumus neâ— est quod fraudem ullam metuant qui harum lucernâ—m sibi proponunt revera impii qui adversus â—as dispâ—tare audent This is the true touch-stone and publique standard as it were for the triall of all doctrines set up for this end to reveal truth and discover error And this is that unto which God himself doth demit us and send us to try opinions for the finding out of truth from error and discovering error from truth as you may see Esay 8. 20. To the law and to the testimony if they speak not according to this word it is because there is no light in them to the Law c. To the Scripture as to the touch-stone whereby you are to try all doctrines that cannot be broken that 's unerring infallible immutable unalterable ever the same truth it self and the standard of truth such a rule as cannot deceive and therefore whereas the Apostle bids us prove or try all things we must bring them to this touch-stone what saith the Scripture this man it may be saith this another that a third the other thing I but what saith the Scripture that must determine the Bible must still be the umpire all are to be examined by this we are sure the judgement of that is according to truth As it is said of those Acts 17. 11. These were more noble than those in Thessalonica in that they received the word with all readiness of mind and searched the Scriptures daily whether these things were so and search the Scriptures Joh. 5. 39. Christ tells the Saduces Ye do err not knowing the Scriptures they did not search nor enquire there for if they had that would have discovered to them their error and by this it is that the Church hath still tryed and condemned all Heresies as the Arrian the Pelagian and others c Solis divinis literis verâ— doctrina a falsa discerni potest Pet. Mâ—râ— in Rom 16. 17. and this the Apoâ—tle Peter makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word and way to evidence truth than a revelation from heaven as 2 Pet. 1. 19. we also have a more sure word of prophâ—cy whereunto you do well that you take heed as unto a light that shineth in a dark place untill the day dâ—wâ— aâ—d the day-star arise in your hearts the Apostle in the three verses immediately going before had been speaking of a revelation from heaven and that the clearest that ever was revealed namely that in the transfiguration of Christ of which the Apostles themselves were eye-witnesses and heard that voyce from heaven then uttered and yet verse 19. we have saith he a more sure word of Prophecy than Gods own audible voyce in the Mount i. e. more sure as to us of greater perspicuity and certainty besides inspiration it being both written and sealed for the former vision and revelation being from God was in it self most sure and therefore some interpret it a most sure word or very sure a comparative for a superlative hence the Scripture is called a Canon or Canonical that is as much as a rule and the use of a rule is to discern that which is right from that which is distort and crooked Recto i. e. canone nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectum idem sunt ipsum rectum obliquum cognoscimus regula namque judex est utriusque and this is most true of the Scripture that in this sense is a canon or canonical per excellentiam by way of excellency and therefore let us upon all occasions have still recourse to this as an unerring rule or canon to try all Doctrines and opinions by d Hoc universae Scripturae tribuendâ—m est quod sit linea regula amussis ad quam omnis de fide moribus doctrina est examinanda referenda comformanda judicanda sicuti ad legem in republica civium mores negotia sunt referenda constituenda exigenda dirimenda ad quam propterea tanquam ad Lydium lapidem fidei ac vitae Christianâ— documenta omnia probanda sunt Rivet in Isag ad scripturam sacram Again eighthly cannot the Scripture be broken can it not err then let us so judge of things as the Scripture saith of them Iudge not saith our Saviour Iohn 7. 24. according to the outward appearance but judge righteous judgement and
Johannis dicitur acsi ipse dubitasset quam totius ecclesiae Tossan in Loc. which may much comfort us both as concerning whatever prophecies remain yet to be fulfilled as to the weale of the Church as also as to the downfall and destruction of all its implacable enemies 3. In regard of its promises so the 3. Promises Scripture cannot be broken no look upon all the promises thorow out the whole Book of God as indeed there are very many yea and exceeding great and pretious promises they shall all be performed there shall not any thing fail of all the good things which the Lord hath spoken for all the promises of God saith the Apostle 1 Cor. 1. 20. in him are yea and in him Amen unto the glory of God by us i e. they are all constant and sure in him and shall be performed all by him the promises are as infallible true as God is true and as Christ is true God shall as soon fail and Christ shall as soon fail as any promise made in the Gospel Rom. 9. 6. the Apostle speaking of the word of promise which God made to Abraham saith not as though the word of God i. e. the promises of God made to Abraham and his posterity and relaced every where by the Prophets had taken none effect the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should fall or be fallen to ground so the Dutch Annot. and it is opposed or set against standing or remaining in the 11. verse by which is signified firm stediness when the effect follows the promise so that to fall or fall to the ground is to be frustrate become voyd of none effect when the promise is not kept like as an earthen Pot or Glass being let fall by any is broken apieces but this cannot be as to Gods promise for it follows they are not all Israel i. e. true Israelites to whom Gods promises properly had respect which are of Israel that is descended from Jacob q. d. k Q. d. quicquid hic obstrepant judaei impossibile est promissionem excidisse exciderit pro factus sit irritus opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. firmum ratum manere quo sensu 1 Sam. 3. 19 dioitur verbum Jehovae nullum cecidit super terram asseritur ergo dei veracitas constantia in servandis promissis impossibile enim est Deum qui ipsa est veritas mentiri aut verbum ejus excidere hoc est impediri ne consequatur eventum Caelum terra transibunt verbamea non transibunt haec sit basis fidei consolationis nostrae Pareus in locum however the Jews may murmur and complain against God charging him with breach of promise if they were cursed and separated from Christ yet it cannot be that God should be unfaithful or his word fail or fall to the ground no it 's absolutely impossible it was kept to the true seed of Abraham the true Isralites and that was sufficient to vindicate the truth in that the promise was fulfilled to the elect however many thousands of others were lost so 1 Cor. 15. 54. there it 's said so when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written i. e. the promise the comfortable saying and thus shall all the saying that are written be brought to pass and many sweet and comfortable sayings there are which is and may be matter of singular comfort and support to the people of God both as in reference to the Church in general as also themselves in particular O how many exceeding great and pretious promises do we find in the word and in none of them can the Scripture be broken there is a comfortable promise as to these present times Matth. 15. 13. every Plant which my heavenly Father hath not planted shall be rooted up and was ever a Nation more over-run with plants which are not of our heavenly Fathers planting than England is at this day O how many plants have sprung up amongst us alate which are not of Gods planting but the devils planting such are all false Doctrines Errors Heresies Blasphemies and the broachers and defenders of them and how are our Churches over-run with them may not God say to England as sometimes to Judah Jer. 2. 21 yet I Isaiah 5. 2 had planted thee a noble Vine wholly a right seed how then art thou turned into the degenerate plant of a strange Vine unto me I looked it should have brought Deut. 32. 33. forth grapes and it brought forth wild grapes their Vine is of the Vine of Sodom and of the fields of Gomorrha their grapes are grapes of gall their clusters are bitter their wine is the poyson of Dragons and the cruel venome of Aspes which may be understood of evill and noysome Doctrines but now this may comfort us that there is a promise that every plant which our heavenly Father hath not planted shall be rooted Eccles 3. 2 up there is saith Solomon a time to plant and a time to pluck up that which is planted Satan hath had a time to plant and God according to his promise will have a time to pluck up that which he hath planted So 2 Tim. 3. 8 9. Now as Jannes and Jambres withstood Moses so do these also resist the truth men of corrupt minds reprobate concerning the Faith But they shall proceed no further for their folly shall be manifest to all as theirs also was So another comfortable promise we have Matth. 16. 18. I will build my Church and the gates of hell shall not prevail against it so for our own particular Heb. 13. 5. for he hath said I will never leave thee nor forsake thee Rom. 8. 28. and we know that all things work together for good to them that love God to them who are the called according to his purpose John 10. 28. I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hands and so I might instance in many others but of these I shall speak more hereafter in the application of the point 4. In regard of what it threatens so 4. Threatnings the Scripture cannot be broken and indeed there are many sad and gricvous threatningsin the word against wicked and ungodly men Psa 9. 17. the wicked shall be turned into hell and all the Nations that forget God Psa 11. 6. upon the wicked he shall rain snares fire and brimstone and an horrible tempest c. Isay 3. 11. Woe unto the wicked it shall be ill with him for the reward of his hands shall be given him So 1 Sam. 2. 9 10. the wicked shall be silent in darkness and the adversaries of the Lord shall be broken to pieces Psa 68. 21. But God shall wound the head of his enemies and the hairy scalp of such a one as goeth on still in his
shall but only allude to it here and apply it in this sense O it 's a blessed thing when the Lord deals well with us and blesses us according to his word I mean in this sense as his word Judges and determines as concerning dealing well with and blessing and this is not when meerly he gives us wealth and riches and abundance or when he gives us health or â—ase when we are not in trouble as other men nor plagued like other men this indeed the world counts the only dealing well with but it may be ill enough with us and we may be far enough from being blessed for all this Psa 73. 3 4 12. Zach. 1. 15. that rich man in the 12th of Luke he no doubt thought it well with himself and therefore he sings a requiem to his soul v. 19. because he had heapt so much wealth together Soul thou hast goods laid â—p for many years take thine ease eat drink and be merry But what saith God to him thou fool this night thy soul shall be required of thee then whose shall those things be wch thou hast provided so is he that layeth up treasure for himself and is not rich towards God Thus for God meerly to give us wealth and riches or health and ease this is not to bless us according to his word but then the Lord blesses us and deals well with us according to his word when he gives us himself his Son his Spirit his Grace his Favour when he makes his face to shine upon us and teaches us his Statutes as David prayes Psal 119. 135. make thy face to shine upon me and teach me thy Statutes when he gives faith forgives us our sins turns us away from our iniquities makes us rich towards himself with 2 Cor. 8. 9. those riches which Jesus Christ became poor to inrich our souls withall then God deals well with us and blesses us according to his word and that is a dealing well with and a blessing indeed for the word cannot be broken It 's said in Isay 65. 16. that he who blesseth himself in the earth shall bless himself in the God of truth O it 's a blessed thing when we ground our blessedness upon God and his truth I am blessed because I am such a one whom Gods truth whom Gods word which cannot be broken pronounces blessed I such are blessed indeed And so I might adde that this point informs us gives us to see who are indeed excellent and honourable and noble and so who are indeed base vile and contemptible namely such whom the Scripture saith and affirms to be so for that cannot err or mistake and therefore such as the Scripture saith are excellent are indeed excellent and such as the Scripture saith are vile are indeed vile Now the Scripture saith and affirms that the Saints are excellent Psal 16. 11. Prov. 12. 26. that such as search the Scripture are Noble Acts 17. 11. that such as are pretious in Gods sight are honourable Isay 43. 4. and these now are indeed excellent noble and honourable the Scripture so affirming and we can never indeed be truly such till we come to be of the number of these the very heathens themselves had a kind of notion of this e Claudius his Motto Generis virtus nobilitas is virtue not Scutchions or images of Ancestors makes men noble Aemilias Motto Non gens sed mens non genus sed genius â—ot race or place but grace truly sets forth a man and Very observable to this purpose is that of Juvenal Satyr 8. Stemmana quid faciunt quid prodest Pontice longo Sanguine censeri pictosque ostendere vultus Majorum c. Tota licet veteres exornent undique cerae Atria Nobilitas sola est atque unica virtus So the Scripture saith and affirms of the wicked that they are vile though otherwise never so great high and honourable in the eyes of the world Psa 15. 4. 12. 8. when the vilest men are exalted vile though exalted thus Antiochus though otherwise great is called a vile person Dan. 11. 21. And man in honour and not having a saving understanding in the things of God is like the heasts that perish Psa 49. 20. Hence God is said to tread down the wicked even as mire in the street and to put them all away like dross the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scorias drosses that is vilest dross Pro. 10. 20. the heart of the wicked is little worth it may be his House Lands or Revenues are somewhat worth but his heart is little worth And so I might likewise add that this point it informs us also who are indeed wise and who foolish namely such whom the Scripture saith and affirms to be so for that cannot err or mistake and therefore such as that affirms to be wise are indeed wise and such as that pronounces to be foolish are indeed foolish now the Scripture saith such are wise That fear God and depart from evill Job 28. 11. Psal 111. 10. That understand and consider their latter end Deut. 32. 29. That hear Christs sayings and do them Matth. 7. 24. that walk circum spectly Eph. 5. 15. That foresee the evill and hide themselves Prov. 22. 3. That win souls Prov. 11. 30. Dan. 12. 3. And so the Scripture saith likewise of all wicked men that they are foolish Psa 5. 5. Job 5. 3. Prov. 9. 6. 10. 23. And so I might give you many other places but they are every where obvious more particularly such as hear Christs sayings and do them not Matth. 7. 26. That reject the word of the Lord Jer. 8. 9. that leave off to do good Psal 36. 3. That lay up treasure for themselves and are not rich towards Godâ— Luke 12. 20 21. that trust in their own heart Prov. 28. 26. And thus I might further dilate but this at present shall suffice 3. Again Cannot the Scripture be broken then this further informs us and gives us to see what a firm and strong prop such lean and rely upon that make the Word of God their stay that there trust and hope and bear up themselves that can say as David For I trust in thy Word and but I hope in thy Word Psalm 119. 49 81. I say if the Scripture cannot be broken if it cannot be unloosed or dissolved what a firm and strong prop do such lean and rely upon even such as cannot fail as is more firm than Heaven and Earth it self for Heaven and Earth shall pass away sayes Christ but my words shall not pass away For ever O Lord thy Word is setled in Heaven Solomon tells us the rich mans wealth is his strong City and an high Wall but it is but in his own conceit Prov. 18. 11. For he that trusteth in his riches shall fall Prov. 11. 28. But so shall never such do who trust in the Word no for all flesh is as grass and all the glory of Man
what ever it speaks shall certainly come to pass then this further informs us and gives us to see the Blasphemy and desperate folly and madness of those who walking after their own lusts profanely deride at the Scriptures and scoffingly demand as those in the 2 Peter 3. 4. Where is the promise of his comming i. e. the fulfilling of the promise and prediction of his coming for since the Fathers fell asleep all things continue as they were from the beginning of the creation thus they scoffingly demand and this demanding is no better than denying and what Blasphemy yea what desperate folly and madnesse is it thus scoffingly to question and deny that which being Scripture cannot but come to pass for the Scripture as hath most fully and abundantly been made good cannot be broken why the very Devils themselves in this shall condemn these for they believe and assent to the truth of this Scripture that the Lord will come yea and are so affected with it and so much under the dread of it as that they tremble at it Iames 2. 9. The Devils believe and tremble w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horrescunt Contremiscunt The word seemes to imply an extreme fear and horror which causes not onely trembling but also a roaring a shricking out or quiver and shake what do they believe why this the truth of Scripture among other that Christ will certainly come again and that there will be a day of Judgement which will occasion more torment unto them and therefore they tremble because of the fearful Judgements of God whereunto they are reserved 2 Peter 2. 4. And O what desperate folly and madness is this to be below even the very Devils to be such as even they shall condemn as all such prophane Scoffers are who laugh and slight and make light of that which the very Devils themselves believe and are so far under the dread of it that they shake and quake and thou art stupid and senseless they believe and fear the promise of his coming and thou jeeringly demand'st where is the promise of his coming this is not onely to come short of Felix for it is said he trembled when he heard of this Doctrine Act. 24. 25. but of the very Fiends the Psalmist saith Man that is in honour and under standeth not is like the Beasts that perish Psalm 49. 20. But not to believe this is to below the Devils they shall condemn such at the great day Lord these came short of us that which we believed and trembled at that they denyed and laugh'd at and what blasphemy and desperat folly and madness is this Of such we likewise read Isay 5. 18 19. Wo unto them that draw iniquity with cords of vanity and sin as it were with a Cartrope that say let him make speed that we may see it and let the counsell of the holy one of Israel draw nigh and come that we may know it O horrid Blasphemy and desperate madness thus in a jeering flouting way as it were to mock at Gods word which cannot possible be made voyd as if they should have said you have oft told us of the holy one what he would do but when comes he when shall we see his work threatned men live long You threaten us but we see nothing effected of what you threaten but certainly such shall see it soon enough to their cost for the Scripture cannot be broken and then they shall discern whose word shall stand Gods or theirs as the Lord tells those in the 44. Jer. 28. That is they shall find shortly to their smart and by woful experience the truth and stability of my word which shall undoubtedly and unavoidably take effect and be fulfilled as also the folly and vanity of their own presumptions which shall be frustrated and disanulled as God tells those in the 5. Ier. 12 13 14. they have denyed the Lord or belyed the Lord and said it is not he neither shall evill come upon us neither shall we see the sword or famine And the Prophets shall become wind i. e. their Prophecy shall never be accomplished nothing shall come of them they are but wind the threats which they utter shall never hurt us but mark what follows in the 14. verse wherefore thus saith the Lord God of Hosts Because ye speak this word behold I will make my words in thy mouth fire and this people wood and it shall devour them such as esteem the word of God but wind shall find it to be fire and such as will not believe and give credit to it so as to be warmed by it shall be consumed by it and they shall know saith God Ezek. 6. 10. that I am the Lord and that I have not said in vain that I would do this evill unto them But we are sure saith the Apostle that the judgement of God is according to truth against them that Commit such things it is so if we interpret it of Gods adjudging to punishment as all profane scoffers shall at length find these things hast thou done saith God and I kept silence and therefore thou thoughtest that I was altogether such a one as thy Psa 50. 21 22. self but I will reprove thee and set them in order before thine eyes consider this thâ—refore ye that forget God and profanely slight and make light of his word lest he tear you in pieces and there be none to deliver They who now most Question and scoff at what God in his word threatens shall be forced another day to say as those Lament 2. 17. the Lord hath done that which he had devised he hath fulfilled his word that he had commanded in the dayes of old and as those Zach. 1. 6. like as the Lord of Hosts thought to do unto us according to our wayes and according to our doings so hath he dealt with us and as Dan. 9. 12. he hath confirmed his words which he spake against us Again is the Scripture that which Use 2. Humiliation cannot be broken then from hence is matter of much Humiliation that the Scripture being that which cannot be broken we have so often and so many wayes made as if it could or would be broken that we have not walkt nor lived up to this truth that our behaviours carriages and demeanors have been such as have as it were contradicted the truth of this point and made as if the Scripture were that which might be broken or did err or mistake it may be verbally we have assented to it and acknowledged it but really and practically have denyed it and how exceedingly should it humble us that we can give credence to the word of a man that we can really seal and assent to what they say as truth make their word firm if they promise we can rely upon it if they threaten we can dread it but we make as if the word of God would fail as if that were not firm the fool it
is said hath said in his heart there is no God and so Psal 14. 1. how often have we and do we say in our hearts and say in our behaviours there is no truth as it were in Gods word we make as if it was of no force of no effect and how sad is this shall man be more credited than God a creature more than the Creator who is blessed for ever if we recâ—ive saith the Apostle John the witness of men the 1 John 5. 9. witness of God is greater but how do we make it less how long saith thâ— Lord will this people provoke me how long will it be ere they believe me O it much provokes the Lord when he is not believed when we make at least really as if his word was not true but did lye and what do we lesse when God threatens and we do not fear neither are affected therewith or warned thereby O Lord saith the Prophet Habakkuk I have heard thy speech and was affray'd he â—â—ally assented to what God by his word threatned so when we professe our selves to be heires of the promises and yet do not rely on them nor comfort our selves in them what is this but really to make as if what God speaks should never come to passe O there are many wayes as I might shew you and O that it might humble us that we really at least cross and contradict this truth and make as if the Scripture could be broken as to instance in some As first when we do not fear noâ— stand in awe of God but go on to provoke him what do we but really make as if the Scripture could be broken and as if it were not true as concerning what it saith and affirms of the absolute and irresistable power of God of his infinite Majesty greatness and dreadfulness 1 Cor. 10. 22. Heb. 12. 29. Matth. 10. 28. So when we do not love God and are not much in praysing of God and still give thanks to God what do we lesse than really make as if the Scripture could be broken as if it did err and was false as concerning what it saith and affirms of the bounty and great goodness of God and of his beauty amiableness and sweetness Psal 145. 9. Zac. 9. 17. So when we do not depend nor rely on God when we do not cast our care on him what do we less than really make as if the Scripture was false as concerning what it affirms of his care for us and of that respect which he hath to us 1 Pet. 5. 7. Matth. 6. 30. So when we do not walk before God and are upright keep close to him and not turn aside from him what is this but really to make as if the Scripture did err as concerning what it saith of Gods all-sufficiency Gen. 17. 1. So while we make not God our happiness and chief good what is this but to make as if what the Scripture testifies of his being so was not true So when we love and embrace this present world what is this but to make as if the Scripture did err concerning what it speaks of the vanity of it and the danger of adhering to it and so when we do not hate and abhor sin what iâ— this but to make as if the Scripture did err concerning what it speaks of its vileness so while we refuse to walk or do not delight in wisdomes wayes what is this but to make as if the Scripture did err as concerning what it saith of their pleasantness and peace Prov. 3. 17. So while we do not make out after heaven nor dread hell what do we but make as if the Scripture was false as concerning what it assirms of the glory and excellency of the one and of the horror and terror of the other In a word while we neglect Faith Repentance Regeneration Holiness and the like what do we but really make as if the Scripture was not true but false as concerning what it affirms of the indispensable necessity of these John 3. 36. 8. 34. Mark 16. 16. Luke 13. 3 5. John 3. 3 5. Heb. 12. 14. And so I might dilate my self and run forth into many other particulars but these shall at present suffice and O that they might suffice exceedingly to humble us for which of us have not in some of these wayes crost and contradicted this truth and made as if the Scripture could be broken yea and many other wayes but I shall leave it to your own meditations to inlarge herein Again cannot the Scripture be broken then there are several duties which from hence we are to be exhorted and stirred up unto as 1. Cannot the Scripture be broken Use 3. Exhortation can it not err nor mistake nor be deceived then let the consideration hereof ingage us and prevail with us much to read it and often to excercise our selves in it why why because it cannot be broken it cannot err or mistake there 's nothing in it but what is true nothing that is false or erronious and this is that which prevailed with David so much to love it and delight in it and excercise himself in it Psa 119. 140. thy word is very pure therefore thy servant loveth it it 's clear from all mixture of falshood the Hebrew word which we render pure signifies tryed purged or purified and so renderd in the margin x Tzerufhah a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He melted Metal or he purified or purged in the fire as Goldsmiths do Gold c. tryed or refined and Ainsworth renders it thy saying is fined vehemently Iunius Purgatus est Sermo tuus valde and so Piscator a metaphorical expression implying there is not the least mixture or dross of falshood or deceit therein suitable to that in Psal 12. 6. the words of the Lord are pure words as Silver tryed in a Furnacé of Earth purified seven times and Psal 119. 160. thy word is true from the beginning c. y A principio id est à seculo quasi dicat semper verbum tuum fuit verum i. e. The whole Scripture from the beginning to the ending is nothing but truth truth and all truth is the short sum of it or since thou first spakest or promisest even to the end all thy sayings are true hence David did so love them and delight in them and still converse with them and excercise himself in them he made them the men of his Counsel verse 24. thy testimonies also are my delight and my Counseltors Hebrew men of my Counsel z they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri consilii mei with whom I still consult here was no deceit or falshood mens writings indeed are many times full of falshood and error and for the most part are but mixt but here 's all truth and nothing but truth and how should we then be provoked much to use them and often to converse with them O let not God have cause to
then we judge righteous judgement when we judge of things according to the righteous and unerring judgement of the word of God for we are sure that is according to truth and not according to the world or outward appearance There is a woe denounced against them that câ—ll evill good and good evill that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Isaiah 5. 20. That call that evill which the Scripture calls good and call that good which the Scripture calls evill that put that for darkness which the Scripture calls light and that for light which the Scripture calls darkness that put that for bitter the Scripture calls sweet that for sweet the Scripture calls bitter Woe to such because they say of things quite contrary to the Scripture which cannot be broken which cannot err and so judge not righteous judgement According to outward appearance such as are poor seem miserable and so the world judges of them but now let us judge of such as the Scripture saith of them for that cannot err and judging according to that we may judge of them as such as may be happy for all their poverty Luke 6. 20. Blessed be ye poor for yours is the Kingdom of God Jam. 2. 5. Hearken my beloved hath not God chosen the poor of this world rich in Faith and Heirs of the Kingdom which he hath promised to them that love him So according to the outward appearance and as the world judges such seem the only happy men who are rich and great and in high place and in health and at ease but now judge we of such as the Scripture saith of them which cannot err and that tells us they may yet be miserable enough for all their riches and outward greatness as Luke 6. 24 25. But woe unto you that are rich c. James 5. 1 2 3 Go to now ye rich men weep and howl for your miseries that shall come upon you your riches are corrupted c. Job 20. 22 in the fulness of his sufficiency he shall be in straights c. Zach. 1. 15. And I am very sore displeased with the heathen that are at ease c. So Amos 6 1 4 5 6. Job 20. 6 7. 5. 3. c. So according to the outward appearance and as the world judges it seems long before the Lord fulfills his promises prophecies threatnings but now judge hereof according to the Scripture and it is but a little while for yet a little while and he that shall come will come c. Hebr. 10. 37. surely I come quickly Rev. 22. 20. Rom. 16. 20. And the God of Peace shall bruise Satan shortly under your feet Rev. 1. 1. which must shortly come to pass and v. 2. for the time is at hand Psal 90. 5. for a thousand years in thy sight are but as yesterday when it is past and as a watch in the night Psal 37. 10. for yet a little while the wicked shall not be So Job 20 5. 24. 24. So according to outward appearance and as the world judges such seem enemies that reprove others and it is deemed hatred but let us judge of such as the Scripture judges of them and that speaks them friends that their reproof is love and the contrary hatred Lev. 19. 17. Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him So to cause offences to lay stumbling blocks in peoples way heaven-ward to scandal such as are weak and infirm this seems as the world judges of it no great matter but let us judge of this as the Scripture judges of it and that saith woe to such a one and it was better a Milstone were hanged about his neck and he cast into the Sea than that he should offend any of Christs little ones Luke 17. 1 2. So to be saved to go to heaven this as the world judges of it and as men generally think is no such great matter it is no such difficult thing what needs all this ado say some I but let us judge hereof as the Scripture judges and saith of it and then we shall see it is otherwise for that saith strive to enter in at the straight gate for many I say unto you will seek to enter in and shall not be able Luke 13. 14. and if the righteous scarcely be saved where shall the sinner and ungodly appear scarcely not but that the righteous are wholly and altogether saved saved to the utmost Heb. 7. 25. but the meaning is not without much difficulty and much ado not without great pains labour and lassitude not without many trials afflictions the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of such things as not without much labour and difficulty are brought about as Acts 27. 7. and scarce were come over against Guidus scarce the Greek is the same as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce signifies not without a great deal of labour and difficulty so Hâ—b 4. 11. let us labour therefore to enter into that rest labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is very emphatical let us labour or study it notes both care labour and expedition setting our heads a work and hands a work all a work with all expedition too So Luk 21. 36. Watch yea therefore and pray alwayes that ye may be accounted worthy to escape all those things that â—â—all come to pass and to stand before the Sâ—â— of man 1 Cor. 9. 24. Know ye not that they which run in a race run all but one receives the prize so run that ye may obtain So that there must not be only running but such running 9. Again cannot the Scripture be broken then let us be exhorted from hence First Not to be offended nor scandalized nor overmuch troubled at the sufferings and afflictions of the Church and people of God when it seems to go ill with them as to their outward state and condition why because this is no other than what the Scripture hath spoken and foretold shall be and the Scripture cannot be broken Many are the afflictions of the righteous Psa 34. 19. and we must through many tribulations enter into the Kingdom of God Acts 14. 22. and in the world you shall have tribulation John 16. 33. yea and all that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3. 12. and if any man will come after me let him deny himself and take up his Cross and follow me And the rather we should not be offended nor scandalized at them not only in regard that the Scripture which cannot be broken hath foretold them but likewise in that the Scripture which cannot be broken hath spoken so much of the good and comfort and benefit of them Rom. 8. 28. and we know that all things work together for good to â—hem that love God to them who are the called
as the flower of the grass the grass withereth and the flower thereof falleth away but the Word of the Lord endureth for ever The Words of the Lord are pure Words as silver tryed in a fornace of earth purified seven times that is many times â—ully sufficiently seven being a perfect number 1 Sam. 2. 5. The baren hath born seven that is many all contain'd therein is firm and solid there is not in them the least dross of vanity or falshood David seals to this Psal 119. 65. Thoâ— hast dealt well with thy Servant O Lord according to thy Word as if he should have said O Lord I have found thee as good as thy Word to me thou didst not fail in performing what thou promisedst what thou spakest came to pass thy Word was not violated or made void and hence sayes David Psa 56. 4. In God will I praise his Word and again in the 10. Verse in God will I praise his Word in the Lord will I praise his Word that is as I suppose we may â—â—terpret it among other things in God that are so observable and praise-worthy I will praise his Word I will observe and take notice of that and praise and extol that which is so true so firm so solid so indissoluble this Faith especially looks at in God and there leanes and relies and well it may it being so firm being that which cannot fail hence sayes David Psalm 119. 74. They that fear thee will be glad when they see me because I have hoped in thy Word I and well they might there is great cause why we should rejoyce and be glad when we see such as hope in Gods Word O that there were more such that did it in truth because such hope well they fix their hope upon what is most firm upon what will hold and they cannot place their hopes better such shall never be ashamed of their hope Heaven and Earth shall pass away but that Word in which they hope shall never pass away for the Mountains shall depart and the Hills be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee God may break his peoples estates he may break their relations yea he may break their bones break their limbs break their loines break them with breach upon breach as he did Job Job 16. 14. God brake his estate his relations laid waste his family made desolate all his company Job 16. 7. 29. 5. 1. 18 19. and brake his body 7. 5. So Isay 38. 13. I reckoned sayes Hezekiah till Morning that as a Lion so will he break all my bones from Day even to Night wilt thou make an end of me But though God break all else he never doth nor will nor can break his Word and therefore sayes Job still though he slay me yet I will trust in him Job 13. 15. And Hezekiah Isay 38. 16. O Lord by these things men live i. e. by the promises and therefore as Elizabeth told Mary Luke 1. 45. Blessed is she that believeth for there shall be a performance of those things which were told her from the Lord thus Elizabeth by the instigation of the Holy Ghost pronounces Mary and all such as believe and rely on Gods Word blessed upon this ground because the Word of God cannot be broken but shall certainly be performed Blessed is she that believeth yea blessed are all that believe and rely on the Word but woeful is their estate that rely on any thing else for they shall come down wonderfully we may say of all other things that people trust in or leane on let them he what they will as is said of Egypt they trust but in the staff of a broken reed whereon if a man lean it will go into his hand and peirce it so are all other things to all those that trust in them and lean on them but the word is most firm and abideth for ever and therefore on a most firm prop do such lean and rely that stay themselves thereon 4. Again cannot the Scripture be broken nor Gods word therein fail or be found false then this it further informs us and gives us to see how exceeding abundant God is in his goodness and gratious condescention to his people p Consideranda exosculanda dei immensa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasese ad nostram infirmitatem in tantum demisit ut quasi aliquis nostrum verbis suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam jure jurando aâ—thoritatem conciliare voluerit Pareâ—s in Locum and how exceeding tender he is of their comfort and consolation who as concerning what he hath promised hath not only given his people his word though that cannot be broken as you have heard proved but hath likewise added his oath hath not only spoke but sworn O how abundant herein doth appear the goodness of God and his tenderness of his peoples comfort and consolation as the Apostle expresses it in the Heb. 6. 17 18. wherin God willing more abundantly to shew unto the hâ—irs of promise the immutability of his Counsel confirmed it by an Oath That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us q In Deo tam dicere quam jur are immutabile est hominum longe alia est ratio c. Sermo vero dei certa est veritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum vero additur jus jurandum quasi câ—mulus ad plenam mensurâ—m aâ—â—â—dit hinc nobis valida consolatio quod deus qui fallere lo◠〈◊〉 â—oâ— potest promittere non contentus etiam jurat Calv. in loc For God saith Calv. to add his Oath to his promise is as when a heap is put to a full measure by two immutable chings that is his immutable promise and his immutable Oath we might have strong consolation God would have his people joyful Iohn 15. 11. and their consolation strong the ground there of being so firm and strong and solid O let us admire and adore Gods wonderful goodness and gratious condescention herein that we should have two such immutable things that God should both say and swear God cannot lie nor deceive whether he say or swear his nature makes it impossible and yet he is pleased to do both both to say and swear such is his wonderful goodness and condescention and if yet notwithstanding both these we shall so far dishonour God and be wanting to our own comfort as not to believe and rely on both these how sad and unworthy a thing will it be how derogatory to Gods glory as well as to our own comfort Nudis ejus promissis fidem haberi oportuit c. we ought saith Pareus upon the place to give credit to his bare promises because he is truth it self and goodness it self wisedom it self and power
it self wholly void of all falshood and fraud yet because by reason of our infirmity he hath not doubted to his most true promises over and above to add his Oath and that that we might be thorowly perswaded in our hearts of his immutable truth and great kindness towards us and from thence might have strong consolation both in life and death it would be more than barbarous inhumanity and ingratitude for us by our infidelity not to give credit to his promises being so confirmed 5. Cannot the Scripture be broken then from hence are we further informed and given to see whence it is that there is yet a Church and Ministry in the world 1. A Church surely from hence it is because there are in the Scripture so many gratious promises as concerning its continuance and being upheld and the Scripture cannot be broken as that in the 16. Matth. 18. that the gates of hell shall not prevail against it i. e. neither the power nor policy of hell neither the force nor subtilty of the devill nor all his instruments For in former time the gates were the Seat both of strength and counsel the Senate-Houses Fortresses being there so that that there is yet a Church in the world it is not that Satan or his instruments have been wanting to excercise all their power and policy to subvert it and utterly to overthrow it but because Gods word cannot be made voyd because this and other the like Scripture-promises cannot be broken the Scripture cannot be broken and therefore let the Churches enemies associate themselves and they shall be broken Isay 8. 9 10. apieces let them gird themselves and they shall be broken a pieces and again let them gird themselves and they shall be broken apieces let them take Counsel together and it shall come to nought speak the word and it shall not stand because the word of the Lord that must stand and cannot fall to the ground So in the 12. Zach the Churches preservation there and victory over all her enemies is notably and most elegantly set forth under a threefold Metaphor of what she should be to all her enemies First a Cup of trembling Secondly a burdensome Stone Thirdly as an hearth of fire amongst the wood and a Torch of fire in a sheaf Verse 2 3 6. behold I will make Jerusalem a Cup of trembling unto all the people round about when they shall be in the Siedge both against Judah and against Jerusalem and in that day I will make Jerusalem a burdensome stone for all the people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered together against it And v. 6. In that day will I make the Governors of Judah like a hearth of fire among the wood and like a torch of fire in a sheaf and they shall devour all the people round about on the right hand and on the left and Ierusalem shall be inhabited again in her own place even in Jerusalem these are Metaphors and all exceeding apt and appropriate for to shew and illustrate not only how bootless and fruitless but likewise how pernicious to themselves all the enemies attempts should be against the Church it is not for me at present to stand to open and explain each of them it would take up too long time and therefore to speak only a little of the second of them v. 3. and in that day will I make Ierusalem a burdensom stone for all the people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered together against it the enemies of the Church are here compared to such who going about to shew their strength by lifting up some great and heavy stone that is above their strength come to be overborn and crushed by its weight r Comparat at hostes Jerosolymae homini qui lapidem tollere conatur ubi vires non sufficiunt ille ergo concidit sibi nervos c. Calv. in locum and so shall it be with all those who go about to subvert and overthrow the Church of God they shall find it too burdensome a stone for them and instead of overthrowing that shall be destroy'd and overthrown themselves Å¿ Ecclesia huc usque tanquam scopulus ad quem undique fluctus maris alliduntur perstat firma immota nec delebitur unquam it is supposed to be a Metaphor borrowed from an excercise or game frequent in dayes of old viz to take up a great round stone to try their strength lifting it up from the ground sometimes to their knees sometimes to their middle sometimes to their shoulders and sometimes as high as their heads at which sports in so lifting they did sometimes grievously hurt themselves but what ever it be the Metaphor is borrowed from the meaning is this that all the attempts of the Churches enemies be they never so many or mighty be they what they will or of whom they will they shall all certainly not only be vain and invalid as to the Church I mean as to the utter overthrowing and ruining thereof but pernicious and destructive as in reference to themselves the Church shall be too burdensom a stone for them all and all their attempts whether by power or policy by strength or stratagems they set upon it O how many have still in all ages been heaving at this stone trying by all wayes and means for to evert it the devill hath still in all ages found such fools as to be lifting at it some by their power others by their policy some one way some another but blessed be God it hath hitherto been too heavy and burdensom a stone for them all and so shall be to the end for these and the like are Scripture-promises and the Scripture cannot be broken Psa 129. 1 2. Many a time have they afflicted me from my youth may Israel now say Many a time have they afflicted me from my youth yet they have not prevailed against me t Est hactenus mirabiliter defensa servata ecclesia servabitur de inceps frustra frementibus contra nitenâ—ibus diabolis toto mundo Mollâ—r in loc it hath still been indeed the way of the devill and his wicked instruments in all ages to afflict the Church and their endeavour in all ages to destroy the Church I but yet they could never effect it yet they have not prevailed against me faith the Church 2. From hence we are informed and given to see whence it is that there is yet a Ministery in the world surely it is from hence because there are in the Scripture so many gracious promises made as concerning the continuing and upholding the same and the Scripture cannot be broken and therefore is not at this day the Ministery broken and utterly extinct because the Scripture cannot be broken Truly it is marvellous and may seem strange that there