we should not be saved the Scripture would be broken First I say let us be exhorted to be much in blessing and praising of God yea and in admiring and adoring his infinite wisdom mercy and goodness that the Scripture being that which cannot be broken he should contrive and find out a way so as for man to be saved and yet his truth the Scripture what he had said upon mans sinning be salved and not be broken man had sinned and man must dye for sin according to what God had said Gen. 2. 19. for in the day thou eatest thereof thou shalt surely dye i. e. not only spiritually and temporally but eternally and now God out of his infinite wisdom and according to his infinite goodness contrives and finds out such a way by his Son becoming man that as man had sinned so man he doth dye for sin his Son becoming man and dying yea suffers what was equivalent to the second death even to eternal death and the pains of hell for ever the whole wrath of God due to the sin of man being poured forth upon him those sufferings though only for a short time yet being the sufferings of such a one of him who was God as well as man were more than if all the world had suffered for ever and did countervail everlasting death and damnation And thus man is saved and yet Gods truth salved and his justice satisfied the Scripture not broken and this it was the Lords own doing the contrivement of his wisdom and the product of his goodness and mercy and it is that which should be very marvellous for ever in our eyes and provoke us to be much in blessing and praising of his name And the more to provoke and stir us up hereunto consider but these few particulars 1. That according to what God had said we were all upon sinning in a lost and undone condition c. 2. That if God could not have saved us and withall have salved what he had said but that must have been broken he would never have saved us no he would rather break a whole world yea were it ten thousand worlds than have his truth broken he is Iehovah and cannot but give being to what he speaks Heaven and earth shall pass away but his words cannot pass away Again 3. Consider that it was beyond the Wisedom and contrivement of all the Creatures in Heaven and in Earth to finde out such a way as that Man might be saved and yet withall what God had said be salved the Scripture not be broken We find in the 6th of Daniel that Darius there signes a Writing and a Decree That whosoever should ask a Petition of any God or man for 30. daies save of him should be cast into the Den of Lions Daniel yet when he knew that the Writing was signed prayed as he did aforetime thrice a day And now when the King hears of this he is sore displeased with himself and sets his heart on Daniel to deliver him and he labeured it is said Verse 14. till the going down of the Sun to deliver him but his Statute and Decree being that which might not be changed he could not do it but Daniel is cast into the Den of Lions No more could all the Creatures in Heaven or in Earth have found out a way for Man to have been saved and Gods Word be verified no but he must for ever had it been left to them have been cast into Hell the redemption of their Souls though never so pretious must have ceast for ever as concerning such Wisdom we might say as Job 28. 12. Where shall it be found and where is the place of it man knoweth not the price of it neither was it to be found in the Land of the living the depth saith it is not in me and the Sea saith it is not in me c. And then consider 4. Fourthly that God now after all this should find out a way so to save man as that what he had said should not be dissolved nor violated O what thanks can we render unto God for this that he should do it when all the Creatures in Heaven and Earth could never have done it and yet when as if it had not been done if such a way had not been contrived man must have been undone for ever and that God should now do it O what thanks can we I say render to God for this how admirable should this be in our eyes especially if we consider the way he contrived and took to do it that we might be saved and the Scripture not be broken he is pleased to break his Son to bruise him Isay 53. 10. Yet it pleased the Lord to bruise him he hath put him to grief c. That he might spare us he did not spare him no not his own Son his dear Son his beloved Son his onely begotten Son but delivered him up he comes down from Heaven becomes Man and being found in fashion as a Man humbles himself and becomes obedient unto Death even the Death of the Cross and all that we might live and Gods truth not be violated For God so loved the Word that he gave his onely begotten Son that whosoever believes on him should not perish but have everlasting life John 3. 16. And in this was manifested the Love of God towards us because that God sent his onely begotten Son into the World that we might live through him thus by the grace of God as the Apostle speaks Hebrewes 2. 9. Jesus Christ he tastes death for every man i. e. for all sorts of men for every of the Elect for every one who believes for every one who hath life and salvation he tastes Death he dyes for them in their place and in their stead Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us his Soul was in our Souls stead when he told his Disciples it was troubled and when he cryed What shall I say Father save me from this Joh. 12. 27. hour but for this cause came I to this hour my Soul is exceeding sorrowful Mat. 26. 38 even to Death And when he was in Luc. 22. 44 such an Agony as his sweat is said to be as it were great drops of blood falling to the ground then I say he was in our sted surely he hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne as a Porter bears an heavy burthen borne our griefs carried our sorrowes it was for our transgressions that he was wounded and for our iniquities that he was bruised they were laid upon him or else they must have lain upon us and sunk us to all eternity But by the grace of God that the Scripture might not be broken in our being delivered from everlasting breakings Christ he is broken and dies and by the grace of God his death stands for ours and his pains though for a short time yet being
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
my Soul and why art thou disquieted within me hope in God â—e will certainly be as good as his Word make good what he has said the Scripture sayes it and I will believe it and comfort my self in it for the Scripture cannot be broken Let us do as Abraham did the Father of the Faithful it is said of him Romans 4. 20. He staggered not at the promise of God through unbelief but was strong in Faith giving Glory to God As the promise was firm so was his Faith as the one could not fail so neither did the other In God sayes David I will praise his Word Let us do it really by relying thereon and so comforting our selves therein O what a singular means would this be to fill our Souls with joy as Gods promises are firm and cannot fail so to have our Faith firm to rest assured and fully perswaded of the accomplishment of what God hath premised why this is the very life of the Soul Is 38. 16. O Lord by these things men live and in all these things is the life of my spirit by these things what things why by or in through the proÌ„ises therefore some read it by these words and in all these is the life of my spirit i. e. the joy and comfort of my spirit the joy of the spirit being indeed the life of the spirit and the Dutch Anot do therefore interpret it a merry and a quiet life while I believe them seal to them rest assured and am fully perswaded of the accomplishment of them thus it is said the just shall live by Faith Hab. 2. 4. God having promised deliverance after such a time as appears in the foregoing verse it might be demanded but what shall the just do in the mean time do why they shall in the mean while live i. e. they shall still be comforted and cheared but how by Faith by a sweet and firm dependance on God for the fulfilling of what he had promised in due time by sealing to what God had said by believing and relying on the promises thus the just should live comfort and chear themselves and stay up their soules And thus David lived this was that which bore up and supported him in all his troubles he lived by faith in Gods promises a blessed sweet and comfortable life this is indeed Psa 119. 50. this is my comfort in my affliction for thy word hath quickned me i. e. what thou hast spoken and promised and unless thy word had been my delights I should then have perished in my affliction v. 92. and so often Psa 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the Land of the living Ps 28. 11. the Lord is my strength and my shield my heart trusted in him and I am helped so the people of God what comfort and help might they still have did they but trust in God and rely on his word The divine promises are saith Bernard panis cordis o Promissiones divine panis sunt cordis Scriptura sacra demulset animi affectus Bernard they are the bread of the soul and by Faith it is we do as it were feed on this bread and so come thereby to have our hearts strengthned Cant. 2. 5. stay me saith the spouse with flagons comfort me with apples now what are these flagons or apples but the pretious promises and comfortable doctrines of the Scripture and then do these flagons stay and support us when by Faith we do as it were drink of them and then do these apples comfort and chear us when by Faith we do as it were eat them And therefore to conclude this use yea and this whole discourse that which the Apostle prayes for in behalf of the Romans that shall I pray for in behalf of you Christians Now the Rom. 1â— 13. God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy Ghost why the Scripture-promises are full of joy and peace and they are such as cannot fail but are firm and shall certainly be performed and now the God of hope fill you with all joy and peace in believing for this is the way Christians to be fill'd with all Joy and peace to draw that joy and peace that is in the promises upon your selves it is to believe them to be thorowly perswaded of the truth of them and to rest fully assured of the accomplishment of them that they cannot be broken and the Scripture cannot be broken otherwise though the promises be full of joy and peace we may have little enough if we do not believe and seal to the truth of them if we believe 2 Tim. 2. 13. not saith the Apostle yet he abideth faithfull I but we may abide comsortless you know what the Prophet Isay said to Ahaz and his people Isay 7. 9. If ye will not believe ye shall not be established if ye will not believe i. e. the promise of God which I preach unto you if ye will not rest and rely on his good and gracious word whereby he ingages himself unto you surely ye shall not be established but your hearts and minds will still remain unsettled and disquieted though Gods word be for ever settled and established in heaven yet if you do not believe your hearts shall not be established much to the same purpose is that of Jehoshaphat 2 Chro. 20. 20. believe in the Lord your God so shall you be established believe his Prophets i. e. the truth of that word they deliver you from the Lord so shall you be established so shall you prosper And O fools saith our Saviour â—â—a slow of heart to believe all that the Prophets have spokâ—n O in being slow to believe what God hath said and promised is great folly for God hereby doth not only lose of his honour but we likewise of our peace and comfort what a foolish thing is it that God should say so much make so many sweet and gratious promises for to comfort and uphold us and we for want of believing them should both cause God to lose his glory and we our selves lose that comfort which otherwise we might have by them that he in and by the many gratious promises which he hath made should provide so abundantly for his peoples comfort and peace and they lose it for want of belief hence all the promises of God are said in Christ to be yea and in him Amen unto the glory of God by us p 2 Cor. 1. 20. Sicuti dixerat in Christo deum sanxisse omnium suarum promissionum sidem it a nunc nostrum officium esse admonet ejusmodi sanctioni accinere quod fit dum certa fide in Christo acquiescentes subscribimus signamus quod dens verax idque ad ejus gloriam quia hic finis est quo referri debent omnia Calâ— in locum i. e. while we believe them and seal to Gods truth in them else they are neither to the glory of God nor our comfort as it is said Rom. 4. 20. concerning Abraham he not staggering at the promise of God through unbelief but being strong in faith gave glory to God * Quod addit dedisse gloriam deo in eo Notandum est non posse deo plus honoris afferri quam dum fide obsignamus ejus veritatem Rursum nulla re gravins inhonorari quam diffidentia incertitudine Calv. in Rom. 4. 20. believing that God would and could do what he had promised and so setting to his seal that God is true and indeed as Calvin observes upon the place God cannot have more honour brought him than while by faith we seal to his truth and in nothing is he more dishonoured than by diffidence and unbelief q De promissionibus dei dubitare non aliud est quam deum vel mendacem vel infirmum facere Pet. Martyr in Rom. 4. 21. The God of hope therefore fill you with all joy and peace in believing that the word being that which cannot be made void for want of believing God may neither lose his glory nor you your comfort but that by believing and firmly relying on those promises which cannot fail but shall certainly in due time be fulfilled God may both have his glory and you live comfortably here till you come to live eternally hereafter Amen FINIS Some of the most material Faults escaped are thus to be corrected PAge 1 l. 2. for Scriptures read Scripture p. 54. l. 10. add a. p. 72. l. 21. for Stemmana r. Stemmana in the Margent 72. p. for Aemilias r. Aemilians p. 79. l. 16. for people joy ful read peoples joy full p. 91. l. 22. for Greeks r. Greek p. 93. Margent for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 93. l. 24. leave out the. p. 94. l. 25. add to to be p. 130. l. 3. for for r. sâ— p. 147. l. 11. after is add all p. 167. l. 21. â—ur our yet p. 177. l. 8. for eb read be
THE SCRIPTURES STABILITY OR The Scripture cannot be BROKEN Proved Explained and several wayes applied whereby all Scripture may with singular advantage come to be IMPROVED Very seasonable and usefull in these last and worst dayes wherein the Authority and Truth of the Scripture is now much oppugned and by few so improved as it ought By ROBERT PERROT B. M. and Minister of Gods Word at DEANE in BEDFORDSHIRE For ever O Lord thy word is settled in Heaven Psal 119. 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Pet. 1. 19. Verbum dei Caelo praevalet terrae Bernard Scriptura pura absque omni cummixtione falsitatis stabilis c. Rivet in Orat. ante Isag ad S. Sacram. LONDON Printed by S. G. for Iohn Rothwell at the Fountain in Cheap-side and Iohn Hancock in Popes-head-Ally 1658. TO The truly PIOUS and Worthily Honoured Lady the Lady Elizabeth Alston wife of the Right Worshipfull Sir Thomas Alston Baronet Grace Mercy and Peace MADAM THose many and great Obligations wherein I stand ingaged to your Ladiship for those many Favours and Respects vouchsafed to me since the happiness of my first acquaintance with you have made me very studious of taking all occasions whereby I might testifie my sensibleness thereof and well knowing there was nothing in which I could do it more acceptably than in the tender of that which might any wayes contribute to your Ladiships spiritual advantage I have made bold to adventure to make tenders of this what it is to your Ladiship Truly Madam I know not to give flattering titles to any in so doing my Maker would soon take me away But this I must needs acknowledge to Gods glory and your Ladiships own encouragement yea and for the happy imitation of others of your Ladiships Rank that my self and all that know you have much cause to bless God upon every remembrance of you when we consider your exemplary piety adorned with such remarkable humility * Magna rara virtus est ut magna licet operantem magnum te nescias manifestam omnibus tuam tibi solum latere Sanctitatem Mirabilem te apparere contemptibilem te reputare hoc ego ipsis virtutibus mirabilius judico Bernard your so singular pretiousness of spirit and yet being withall so poor in spirit your steeliness as to the truth and yet tenderness both to and for sin your great care and unwearied pains to promote Religion in your Family yea and in the place where you live having a heart to bewail what according to your Ladiships earnest desire you cannot see reclaimed and to mourn for what to your Ladiships great grief you cannot see amended your countenancing and so much encouraging God's so much despised Ministry in these last worst daies God is not unrighteous to forget your work and labour of love which herein you have shewed and made manifest towards his name Blessed be God for your love of firm stedfastness to and zeal for his truth against whatever is opposite thereunto in these times wherein so many have left their first love and are fallen from their stedfastness being like Children tossed to and fro and carried about with every wind of doctrine But blessed be God who hath kept you firm the Lord confirm and establish you still unto the end Madam I have the rather Dedicated what here followes unto your Ladiship because it is that which indeed does so much and so many wayes make for your Ladiships comfort and encouragement for if the Scripture cannot be broken as indeed it cannot then your Ladiship hath chosen that good part that shall not be taken away having chosen that part of which the Scripture so affirms And if the Scripture cannot be broken then your Ladiship is indeed blessed being among those whom the Scripture pronounceth blessed then doth your Ladiship lean on a firm and strong prop having made that word which cannot be broken your stay then what infinite cause hath your Ladiship to bless God that through grace you should have hopes upon good grounds of entrance into the Kingdom of heaven the Scripture that cannot be broken affirming that a rich man shall hardly enter into the Kingdom of heaven and the Scripture elsewhere thus speaking you see your calling brethren how that not many noble are called 1 Cor. 1. 26. And hath not God chosen the poor of this world Rich in Faith and Heirs of the Kingdom James 2. 5. the poor of this world And yet that your Ladiship should enter into the Kingdom of heaven when such of your Ladiships Rank do so hardly enter hardlier than others as the Scripture which cannot be broken doth affirm such having greater temptations and hinderances than others * Plenitudo abundantia temporalium oblivionem inopiam facit aeternorum Bernard though greater Obligations to God and that though not many noble are called yet that your Ladiship should make one * That though orta è magnis yet â—na è paucis and that though the poor of this world are such as God usually and for the most part hath chosen rich in Faith and Heirs of the Kingdom yet that the Lord should choose you though rich in the world to be rich in Faith too and an Heir of the Kingdom and that that happy conjunction which is so desirable but so exceeding rare should yet unite in your Ladiship that grace and place should meet together and godliness and greatness should kiss each other Truly this Madam is the Lords wonderful and gratious doing and should be marvellous in your eyes it should be matter of praise and admiration continually here and it will be so to all eternity hereafter and all little enough In a word if the Scripture cannot be broken O what a River of consolation doth hence then flow to your Ladiship the streams whereof I hope shall much make glad your heart But I shall not longer at present detein your Ladiship but humbly refer you to that which followes which that it may contribute to your Ladiships comfort and spiritual benefit as also to the benefit of others yea of all who shall read it is and shall be the Prayer of him who is MADAM Your Ladiships humble and much obliged Servant in the Lord ROBERT PERROT TO The CHRISTIAN READER Reader THou maist probably wonder as I do my self that in these dayes wherin such throngs of Books still daily come forth some of which indeed are of so great and singular worth though others do but as it were weary and oppreâ—â— the Press that I if thou knowest any thing of me of what I know very much my self namely of my own unworthiness that I after so many already come and still daily comming forth should appear amongst them truly there were several things that long retarded what I have been at length prevailed with to do as the multitude of Books that still daily come forth * Quis leget haec min
ever setled in heaven however the effects thereof through the over-cloudings of manifold troubles and temptations may not sometimes appear on earth yet O Lord for ever thy word is setled in heaven there it s established and is not subject to those It a amplum ut omnes terminos metas superet ad omnia tempora aetates se extendat id est ut sit durabile firmum perpetuum nec unquam aboleri queat Moller in locum Ita ut finis illius viderâ— non potest i. e. infinitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Junius mutations as things on earth are so Psal 119. 96. I have seen an end of all perfection but thy Commandement is exceeding broad or large that is it lasteth for ever it reacheth and extendeth to all eternity I can see an end of all other things even the perfectest that are I can see they shall have an end but I cannot see an end of thy word that shall never have an end that 's so broad as it reacheth beyond all limits and bounds and perpetually abides so Matth. 24. 34 35. verily I say unto you this generation shall not pass till all these things be fulfilled You may probably think that what I have spoken shall not come to pass at least in all the circumstances thereof but there are some now alive shall see every whit fulfilled that I have spoken as concerning the destruction of Jerusalem heaven and earth shall pass away but my word shall not pass away * Promissiâ—num certitudo constat verbo dei quo nihil potest esse constantius aut firmius Pet Mart. in Rom. 4. these words may be taken and understood as spoken either comparatively or possitively 1. Comparatively the heavens and the earth shall sooner pass away than any of my words pass away or prove false and so Luke expresses it Luk. 16. 18. and it is easier for heaven and earth to pass than one tittle of the Law to fail 2. Or secondly positively thus heaven and earth shall indeed pass away as at the end of the world as the Apostle Peter expresses it 2 Pet. 3. 10. but the day of the Lord will come as a thief in the night in the which the heavens shall pass away and verse 12. wherein the heavens being on fire shall be dissolved and v. 11. seeing then that all these things shall be dissolved he speaks of the heavens and the earth and the works that are therein these all shall pass away Pâ—â— 75. 3. 1 Cor. 7. 31. 1 John 2. 17. and be dissolved but the word shall not pass away or be dissolved but shall have its full and perfect accomplishment The earth saith the Prophet Isay is utterly broken down the earth is clean dissolved the earth is moved exceedingly the earth shall reel to and fro like a drunkard and shall be removed like a Cottage c. Isay 24. 19 20. But now the Scripture never is nor can be broken at all or dissolved or be removed but remains most firm Thus the Scripture the word that which God hath said is more firm than the Fabrick of heaven and earth it self and shall remain firm and inviolable for ever for the mountains shall depart and the hills shall be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Isay 54. 10. So Isay 55. 11. So shall my word be that goeth out of my mouth it shall not return to me void but it shall accomplish that which I please and it shall prosper in the thing whereto I sent it I will accomplish and make it good it shall not be without effect nor fall to the ground God may as well cease to be as his word be broken disanull'd and not effected and hence are those frequent expressions in Scripture that it might be fulfilled which was spoken Matth. 1. 22. 4. 14. 8. 17. 12. 17. 13. 35. 21. 4 c. implying that God will have what he hath spoken fulfill'd 2. From Reason The Scripture cannot be broken Reas 1 Because all Scripture as the Apostle speaks in the 2 Tim. 3. 16. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinitus inspirata given by the inspiration of God it is divine as is likewise exprest elsewhere Heb. 1. 1. God who at sundry times and in divers maners spake in time past unto the Fathers by the Prophets mark it was God who spake by them so Hosea 8. 12. I have written to him it is Gods writing so 2 Pet. 1. 21. Luk. 1. 70. Acts 4. 24. 25. And therefore it cannot be broken or made void because it is divine and that in a proper and more peculiar sense being immediately revealed from God what indeed is humane is subject to mutation and change as man himself is it s like himself his breath goeth forth he returns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic titulus etsi omni veritati de quacunque re sit significatione largiori possit tribui quoniam spiritus est in hominibus inspir at io omnipotentis dat intelligentiam Job 32. 8. attamen immediatè à Deo revelata doctrina merito titulum illum sibi proprie vendicat River in Isagog pag. 9. to his earth in that very day his thoughts perish but the Scripture being divine and that which in a proper and peculiar way is the writing of God that cannot alter or change or be dissolved 2. Because as it is given by inspiration of God so it is the Scripture of that God who is a God of truth and faithfulness and cannot lye 1 Tit 2. In hope of eternal life which God that cannot lie promised before the world began and therefore the Scripture cannot be broken being the Scripture of such a God who cannot lye whose Psal 36. 5 57. 20. faithfulness and truth reacheth unto the clouds and is great unto the heavens yea above the heavens that is it cannot be traced who though we believe 2 Tim. 2. 13. not yet abides faithful and cannot deny himself and also the strength of Israel 1 Sam. 13. 29. will not lye nor repent for he is not a man that he should repent and thus David makes the Stability of Gods word to depend on the Stability of Gods truth and faithfulness because he is most faithful his word is most stable and firm Psa 119. 89 90. thy word for ever O Lord is setled in heaven thy faithfulness is unto all generations Gods truth and faithfulness being firm his word is so likewise thus the Scripture cannot be broken because of Gods truth and fidelity which is infinite yea he is truth it self 3. Because it is the Scripture of that God who is Iehovah who is the Lord as he proclaimed his name before Moses Exod. 34. 6. and the Lord passed by before him and proclained Iehovah Iehovab which we render the Lord the Lord now this name properly belongs unto God
will Work and who shall let it or turn it back or reverse it who indeed certainly none no all the power in heaven and carth cannot in the least hinder him from accomplishing his work what he hath spoken in his word no he is above all obstacles of men or devils there is no putting of a barr in his way so as that there should not be an accomplishing of his word c He hath broken the gares of Brass and cut the barrs of Iron assunder Psa 107. 16. Amos. 4. 5 Isay 40. 17. no I will work and who shall let none could ever take up this challenge and say I I will let no for lo it is he who formeth the Mountains and createth the wind and declareth unto man what is his thought that maketh the morning darkness and treadeth upon the high places of the earth the Lord the God of Hosts is his name all Nations before him are as nothing and they are counted to him less than nothing and vanity so that by the greatness of his might for that he is strong in power not one of his words shall fail the greatest Mountains before him shall become a plain Psal 2. 6. there was a great combination of the Princes and potentates of the earth to keep Christ from the throne yet for all that saith God I have set my King upon my holy Hill of Zion And secondly as men are frail so they quickly fail and so their enterprises fail with them Psal 146. 4. his breath goeth forth he returneth to his earth in that very day his thoughts perish and therefore put not your trust in greatest in Princes for what ever their thoughts and intentions promises or purposes may be to do this or that alas their breath goeth forth and they immediately perish and therefore cease ye saith the Prophet from man whose breath is in his nostrils for wherein is he to be accounted of or what can he do his breath goeth forth and he soon perisheth But now the Lord as he is the mighty God so he is the living God I lift up my hand to heaven and say I live for ever Deut. 32. 40. He lives for ever to see what he hath said accomplished and therefore saith the Apostle it is a Heb. 10. 30 fearful thing to fall into the hands of the living God as an adversary as one against whom God threatens indignation and wrath vengeance and woe why because he is a living God and so for ever lives to execute what he hath threatned as Gods eternity his living for ever doth exceedingly sweeten and make pretious and most comfortable the promises so it makes as terrible his threatnings thus the Scripture cannot be broken because it is the Scripture of that God who is of so great and infinite power every way able to accomplish what he speaks and this was the ground of Abrahams not staggering at the promise of God through unbelief his being fully perswaded that what he had promised he was able also to perform Rom. 4. 20 21. he staggered not at the promise of God through unbelief but was strong in faith giving glory unto God and being fully perswaded that what he had promised he was able to perform and upon this ground happy is he pronounced that hath the God of Jacob for his help and whose hope is in the Lord because of his power and ability as well as his truth and faithfulness to perform what ere he promises Psal 146. 5 6. Reas 6 That the Scripture cannot be broken it appears and is proved from experience and by an induction of several particulars this is that which experience in all ages hath and still doth evidence to the truth of to which we may appeal As concerning that destruction of the old world did not God do what he said was he not as good as his word so concerning bringing Israel out of Egypt that 's very observable to this purpose which we read Exod. 12. 40 41. now the sojourning of the Children of Israel which dwelt in Egypt were 430. years and it came to pass at the end of the 430. years even the self same day it came to pass that all the Hosts of the Lord went out from the Land of Egypt So I might instance as concerning Iudahs bringing into Babylon was not God as good as his word as themselves were forc'd to acknowledge Lam. 2. 17. the Lord hath done that which he had devised he hath fulfilled the word he had commanded in the dayes of old and Lam. 4. 12. the Kings of the Earth would not have believed the enemy should enter into the gates of Ierusalem but no matter for that God having said it though they would not have believed it yet it was accomplished And so for Iudahs bringing out of captivity out of Babylon which he promised Ier. 29. 10. And this seemed so difficult and a thing so hard to be effected that the Lord appeals to his own heart the more to assure them of it v. 11. for I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evill to give you an expected end and Psal 126. 1. when the Lord turned again the captivity of Zion we were like them that dream we could scarce believe we were delivered though we were delivered I but how difficult and unlikely soever it seemed yet being promised it was performed and so as concerning the ruine of Ierusalem afterward Luke 19. 43 44. was not all fulfilled Thus the proof of this point is proved by long experience d Scripturae si verae fuerunt praedictiones rerum futurarum ut eventus comprobavit cur vera non sint rerum praesentium testimonia Rivit page 20. Isag c. it was never yet known in any age but what God spake came to pass there is no instance to be given to the contrary and this is that which indeed God himself appeals unto Zachary 1. 5 6. your Fathers where are they and the Prophets do they live for ever this seems to be spoken by way of concession e Quod dicit patres vestri ubi sunt prophetae an in perpetuum vivunt per concessionem positum est quasi diceret fateor patres vestros prophetas meos jam mortuos esse sed verba mea an mortua sunt distinguit in summum deus naturam verbi sui ab hominum conditione quasi diceret hominum vitam caducam esse finiri paucis annis sed doctrinam suam nunquam intermori Calv Zach. 1. 5 6. Quum ergo effectū doctrinae meae senseritis in vestris patribus cur non statuitis apud vos quum idem semper sim non posse fieri ut hodie verba mea frustra diffluant careant omni effectu Idem ibidem your Fathers indeed as also the Prophets are dead and gone they have made their beds in the grave I but mark what followes v. 6. but my
which shewes that it cannot be but the Scriptures must be fulfilled they cannot be broken hence we often read this was done that the Scripture might be fulfilled and that and the other as Matth. 26. 55 56 and Mar. 14. 49. But the Scriptures must be fulfilled and hence is it said such and such things must be done as concerning Christ he must suffer this and that John 3. 13. So must the Son of Man be lifted up so Matthew 26. 21. From that time forth began Jesus to shew unto his Disciples that he must go unto Jerusalem sufter many things of the Elders and chief Priests and Scribes and be killed and raised again the third day so Luke 22. 37. For I say unto you that this that is written must be accomplished in me and why must it why surely upon this ground and for this cause among others because the Scriptures had said it had foretold it and they cannot be broken no rather must the Son of God himself be broken and this had Christ a special eye unto thinkest thou saies Christ to Peter Matth. 26. 53. that I cannot now pray to my Father and he shall presently give me more than 12. legions of Angels but how then shall the Scriptures be fulfilled that thus it must be Verse 54. Implying they must be fulfilled they could not be broken no he must rather be broken himself and surely if they were not nor could not be broken as in reference to him they never can nor will be broken as in reference to us if God for fulfilling of Scriptures that they might not be broken did not spare his Son much less will he spare others surely if it could have been dispenc'd withall for any it would have been dispenced withall for him especially when he was to suffer such horrid things but not being dispensed with for him surely it cannot be dispenced with for any Reason 1 And lastly the Scripture cannot be broken because if it should be broken it would much and many wayes redound to Gods dishonour and God stands much upon his honour nothing is dearer to him than that as it is written My glory will I not give unto another Isa 42. 8. and now it was against his honour if he should not perform what he speaks if he should not make his Word good why it is a dishonour and a discredit to a man to break his word not to be as good as his word not to perform what he promises and how much would it be to Gods Dishonour whose Fidelity and Truth is infinite if the Scripture should be broken it would be a dishonour to all Gods Attributes to his power to his wisdom to his goodnesse to his faithfulnesse yea and to his righteousnesse for one special part of Gods Justice and righteousnesse appears and is manifested in keeping his word and performing his promises Nehem. 9. 8. And hast performed thy words for thou art righteous And if we confesse our sins he is faithful and just to forgive us our sins i Joh. 1. 9. Why faithful and just to forgive them because he hath promised to forgive them and it is but faithfulnesse and justice having promised to perform what he hath promised so that if the Scripture should be broken and Gods Word fail it would be a dishonour to his faithfulness and justice and righteousness not that confession of sins according to Gods justice deserves forgiveness of sins but justice requires that even a Man performs that which he hath promised hence David prayes Psalm 141. 1. In thy faithfulnesse answer me and in thy righteousness and 2 Pet. 1. 1. Through the righteousness of God i. e. his truth and faithfulness and constancy in keeping promises that at his coming in the flesh he would effectually call some of the Israelites so Micah 7. 20. Thou wilt perform the truth to Jacob and the mercy to Abraham mark it it was mercy to Abraham to make the promise but truth to Iacob to perform what was promised so that if the Scripture should be broken Gods faithfulness and righteousness and truth yea and all his Attributes must suffer and his honour in all these And therefore upon this and all the former grounds the Scripture it cannot be broken In what respects and particulars the Scripture cannot be broken 1. More generally in regard of its 1. In regard of its power and authority power and authority so it cannot be broken nor dispenc'd with O there is a wonderful and dreadful authority for which it ought to be believed and obeyed which depends not on the Testimony of man but wholly on God the Author and giver thereof it is the Word of God as the Thessalonians are said to receive it 1 Thess 2. 13. And thus now in respect of this the Scripture cannot be broken i. e. it cannot be dissolved loosed frustrated nor made void none can weaken or violate it no look what power and authority it had it still hath and shall have and therefore should accordingly be received believed and obeyed Psal 110. v. 4. Thou hast Commanded us c. Ther 's a great Emphasis in that pronown Thou it hath the stamp of Gods authority in it and this authority is ever the same and cannot be dispenced with by any And in this respect the Scripture cannot be broken i. e. lose its power a So the Dutch Annotations interpret it in part none can dissolve or abolish the authority of it or free and disoblige us from it Again 2. more particularly in regard 2. Prophecies of its prophecies so can it not be broken but what ever it foretells it shall certainly be fulfilled whatever it prophesies it shall certainly be performed b How was that antient prophecy prophesied long before as concerning Judas fulfilled Act. 1. 16. Men and Brethren this Scripture must needs have been fulfilled c. Rev. 1. 3. Blessed is he that readeth and they that hear the words of this prophecy and keep those things that are written therein for the time is at hand That is when these things shall begin to be fulfilled thus when the Spirit of God speaks of the destruction of Babylon it is said there came a great voice out of the Temple of Heaven from the Throne saying It is done Rev. 16. 17. i. e. it is as certain as if it were already done that Babylon shall be undon c Adeo vera sunt quae Deus praedixit ut prius mundi machina casura sit quam verbis ejus aliquid defuturum Aretius So Rev. 21. 6. And he said unto me It is done I am Alpha Omega the beginning and the end that is all that hath by the prophecies been fore-told of the Churches deliverance and the destruction of her enemies shall as certainly be done and accomplished as if already done Rev. 22. 6. and he said unto me These sayings are faithful and true c. i Hoc non tam in gratiam
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
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
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
in the least circumstance of those sufferings which it had fore-told he should undergo but in every thing were they all perfectly fulfilled Then it being a thing so sure that the Scripture cannot be broken O be admonished warned from hence to take heed of continuing in such a state and condition in which you cannot be saved except the Scripture be broken or in which if you be saved the Scripture must be broken I say be admonished and warned of continuing in such an estate and condition and is there not infinite cause and ground when as you have heard and had it made out so abundantly unto you that the Scripture can by no meanes be broken and therefore to continue in such an estate in which you cannot be saved except the Scripture be broken is indeed to continue in such an estate in which abiding you cannot possibly be saved For the Scripture cannot be broken that 's the poynt in hand and that which hath been so abundantly proved No God never did nor never will break one jot or tittle of his Word were it to save a whole World yea ten thousand Worlds were there so many extant yet will he not to save them break his Word and hereof hath he given full and certain assurance unto all men in that he suffered not any thing to fall to the ground or to be broken that was foretold as concerning those heavy and grievous breakings of his dear Son but all were fully undergon by him And he that would not have the Scripture broken or dispenc'd with for his Son his dear and blessed Son will he have it broken or dispenc'd withall for thee no never expect it he that would not have the Scripture broken no not for Jesus Christ he will never have it broken for the Creature he that would not have it broken for the Son of his love for him in whom his Soul delighted will never have it broken for thee with whom he is daily provoked if he did these things in a green Tree that the Scripture might not be broken O what shall be done to the dry Tree rather than the Scripture be broken And therefore O how much doth it concern every one to see to it that they do not continue in such an estate in which they cannot be saved except the Scripture be broken the Scripture being that which cannot be broken But you will say what estate is that in which I cannot be saved except the Scripture be broken in which if I must be saved the Scripture must be broken I shall instance at present only in five that the Scripture makes mention of 1. First if continuing in a state of spiritual blindnesse darknesse and ignorance you be saved the Scripture must be broken You cannot continuing in such an estare be saved except the Scripture be broken for the Scripture in several places speaks quite contrary as to such continuing such being saved Isa 27. 11. It is a people of no understanding and therefore he that made them will not have mercy on them but will destroy them and he that formed them will shew them no favour because a people of no understanding such as were blind and ignorant that knew neither God nor themselves nor any thing of God as they should and ought Pray observe it that which poor Creatures are wont to make use of for to plead for themselves and to produce in favour of themselves as because they are ignorant and not Book-learned as they term it therefore they think to find mercy and favour at Gods hands but that here God produces against them It is a people of no understanding therefore c. Their ignorance aggravates their woe and is a bar to the mercy and favour of God and then it s said he that made them will shew them no mercy whereas this uses to be a poor ignorant Souls plea God that made me will have mercy on me and he that formed me will shew me favour I am his Workmanship I but no matter for that if thou continuest still in a state of blindnesse and ignorance so livest and so dyest if he that made thee has mercy on thee or he that formed thee shew thee favour the Scripture must be broken so 2 Thess 1. 7 8. It is there said The Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God f Ex defectu notitiae Dei sequitur Dei contemptus tandem Mors Calv. in Loc. i. e. aright so as his Word has revealed him as they ought so as to love him honour him trust in him and obey him g Verba notitiae in Scriptura affectus comprehendunt Now we are ready generally to think when Christ shall be revealed in such a way as this from Heaven with his mighty Angels and in flaming fire O then woe be to Cain who slew his Brother to Judas that betrayed his Master these and such like as these Christ will take vengeance on I but the Scripture saies he will take vengeance on thee that knowest not God I and thou continuing such a one as is ignorant of God and knowest not God if Christ should not when he shall so be revealed take vengeance on thee the Scripture must be broken and therefore when the Apostle speaks 1 Tim. 2. 4. That God will have all men to be saved i. e. some of all sorts he adds as the meanes conducing thereunto and to come unto the knowlege of the truth and when Paul is sent to the Gentiles that they may receive forgivenesse of sins and inheritance amongst them which are sanctified the way is by opening their eyes and turning them from darknesse to light and for this end has the day-spring from on high visited us to give light to them that sit in darknesse and in the shadow of death and to guide our feet in the way of peace Luc. 1. 78 79. And if the Gospel be hid it is hid to them that are lost sayes the Apostle 2 Cor. 4. 3. And my people are destroyed for lack of knowledge Hosea 4. 4. So that Ignorance is a far greater evil than people ordinarily are aware of It is so great an evil that if thou continue such thou canst not be saved except the Scripture be broken and therefore how should we labour after Knowledge saving Knowledge that the Soul be without Knowledge saies Solomon Prov. 9. 2. it is not good nay it is not only not good but exceeding evil and pernitious For without Knowledge we cannot be saved except the Scripture be broken And therefore it is good as Solomon speaks to cry after Knowledge and to lift up the voice for Vnderstanding Prov. 3. 4. to seek her as Silver and to search for her as for hid treasures and how much better is it to get Wisdom than Gold and to get Vnderstanding rather than choice Silver and Wisdom is the
into the fire or into the water would he stand to deliberate whether he should recover himself yea or no no he would not and thou art in such a condition as that thou art falling into the fire of hell into everlasting fire and wilt thou stand to deliberate whether thou should'st get out of such a condition or no no what thou dost do do speedily lest thy self be broken before thou gettest out of that estate in which thou canst not be saved except the Scripture be broken Again cannot the Scripture be broken Use 5. Of Terror but what ever it speaks will it certainly come to pass then here 's matter and ground of terror and trembling First to all wicked and ungodly in general to all such as are enemies to God and persist and go on still in their sins for if the Scripture cannot be broken then look what ever the Scripture threatens against them they continuing such it shall certainly be fulfill'd upon them and made good to them and truly the Scripture threatens such heavy and sad things which being such they continuing such as cannot but be fulfill'd for the Scripture cannot be broken may well fill their hearts with horror and amazement As there is great cause why the Saints the Scripture being that which cannot be broken should be comforted in regard of what is promised so upon the like ground there is as great cause why the wicked should tremble and be terrified in regard of what is threatned it being that which shall as certainly be fulfill'd as if it were already fulfill'd We find in the prophecy of Hab that Hab. 3. 2. the Prophet there though he had matter enough of joy in the Lord himself yet he fears and trembles at what was threatned against others for their invincible obstinacy in their sins O Lord I have heard thy speech and was afraid at thy threatnings and v. 16. when I heard my belly trembled my lips quivered at thy voice rottenness entred into my bones and I trembled in my self c. here are various expressions to shew how deeply he was affected and afflicted with Gods threatnings why because he knew they would be fulfilled and if the holy Prophet thus trembled and was affected how much more cause was there for the sinners themselves to tremble and be fill'd with terror upon whom they were certainly to be fulfill'd O let all wicked and ungodly men take a survay of the threatnings God hath made in his word let them look over them and that from one end of the Bible to the other and look how many or grievous soever they be they continuing such they shall none of them all fall to the ground but shall all certainly be performed and fulfill'd which might well fill their hearts with terror and amazement so as to cause with Belshazzar the joints of their loins to be loosed and their knees to smite one against another And they shall know saith God that I am the Lord and that I have not said in vain that I would do this evill unto them no but I will do it I will not leave what I have threatned unfulfilled and Eze. 12. 25. for I am the Lord I will speak and the word that I shall speak shall come to passe some expound these words I am the Lord as being an asseveration or an Oath and the sense to be this As sure as I am Jehovah the Lord that have my being of my self and give being to all others so sure will I give being to my promises and threatnings so that not only heaven and earth must pass away before any tittle of any truth of the Lords shall fall to the ground But even the Lord himself must cease to be before his word shall be without effect If the Scripture cannot be broken then many sorrows shall be to the wicked for this is part of the Scripture one of the Scripture threatnings and so cannot be broken Psal 32. 10. If the Scripture cannot be broken Proâ— 11. â—1 then though hand joyn in hand the wicked shall not go unpunished Then it shall Eccl. 8. 13. not be well with the wicked nay it shall be ill with the wicked the wicked shall 1 Sam. 2 9 10. be silent in darkness and the adversaries of the Lord shall be broken in pieces out of heaven shall be thunder upon them Then destruction shall be to the workers Prov. 10. 29. 11. 3. 19 16 29. 1. of iniquity and the perversness of transgressors shall destroy them Then he that despiseth his wayes shall dye Then he that being often reproved hâ—rdneth his neck shall be suddenly and that without remedy Then God shall wound the head of his Psa 68. 21. enemies and the hairy scalp of such a one as goeth on still in his trespasses Then upon the wicked he shall rain Ps 11. 6. snares fire and brimston and an horrible tempest this shall be the portion of their cup. Then the wicked shall wring out and Psa 75. 8. drink the dreggs of that cup that is in the hand of the Lord the wine of which is red and full of mixture Then the wicked shall be turned into Psa 9. 17. hell Then as the tares are gathered and Matth. 13. 40 41 42. burnt in the fire so in the end of the world the Son of man shall send forth his Angels shall gather out of his Kingdom all things that offend and them which do iniquity and shall cast them in a furnace of fire there shall be wayling and gnashing of teeth For the Scripture cannot be broken and all these are Scripture and therefore cannot but be fulfill'd and so I might instance in many others but these may â—uffice to let all wicked and ungodly ones see what matter of terror and trembling this truth is to them that the Scripture cannot be broken for if it cannot then these and all other threatnings in the Word against them shall certainly be fulfilled they not getting reform'd Indeed at present they are as secure as if they had made a Covenaut with Death and as if Hell and they were at an agreement and they promise themselves when as the overflowing Scourge shall passe through it shall not come unto them for they have made lies their refuge and under falshood have they hid themselves but God tells such their Covenant with Death shall be disanulled and their agreement with Hell shall not stand No but Gods Word shall stand for it is said when the overflowing Scourge stall pass through then they shall be trod down by it and it shall take them Isa 28. 15 18 19. And as this that the Scripture cannot be broken is matter and ground of terror and trembling to wicked men in general so to several in particular As 1. First to all unregenerate ones for if the Scripture cannot be broken then all such continuing such cannot enter into the Kingdom of Heaven for this
' tu istud ais Ncmo hercule nemo Aut duo vel nemo c. Persius Sat. 1. the tediousness of transcribing what I had Preacht the brand of Ambition to be in Print which together with Avarice is that which hath it is to be feared set too too many a work in this scribling age * Quis expedivit Psittaco suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem in prologo ad satyras the being silent of so many others far better able to write yea and the well knowing what censures and calumnies not only my self but better far deserving than my self should in these dayes be lyahle to that should thus adventure Truly these and the like considerations did for some time and had well nigh altogether impeded and deteined this work in the very Birth out whether the forbearing upon these or the like considerations could countervail the losse of that good and benefit which through the blessing of God souls might gain by what is done I shall leave to others to judge And onely give thee some account of the grounds and reasons of what I have at present undertook First One was the rarity of the Subject especially in such a practical way as is here held forth Indeed in viewing of several Authors among all I have yet seen or met with I have not met with any that do write ex professo of this subject and this rarity is not only observed by my self but hath likewise been acknowledged to me by others A second was the usefulness of the subject and that as to the Scripture that Book of Books which it is well if the great multitude of other Books doth not occasion too too much to be neglected and laid aside in these dayes I say the usefulness of the subject and that as to the Scripture which indeed is very great for what of the Scripture is here held forth out of this one Scripture I hope will help much to profit more by all Scripture O did we but believe this were our hearts indeed but thorowly perswaded of this and did we but walk daily in the sense and consideration of this that the Scripture cannot be broken how much more should we profit by the Scripture than we do how would threatnings more awe us promises and prophecies more chear us in a word all Scripture more advantage us A third was the acceptance this subject found in the preaching thereof and that not only in the Countrey but occasionally in the City but of that I shall forbear to speak further And lastly I might further adde the requests I have had from some who were altogether unknown to my self that I would oft preach of this Subject which desires I doubt not proceeded not only from what use and advantage they found it to be of as to themselves but likewise from the sense of what use and benefit it might be unto others but not being capaple of preaching it to many nor to those I do of much thereof what I could not do that way I mean by preaching I was willing at length should be supplied by Printing And this account I thought good to give of what I have done and if this will not satisfie as I suppose scarce any thing will some in this carping age I shall say no more but only desire first to read and then judge and my souls desire and Prayer to God shall be this that all who shall read what is here written may find that profit by it that others have done in its preaching and that instead of carping at it or cavilling against it they may have cause for ever to bless God for it and so I rest Thine and the Churches to serve in the things of the Gospel ROBERT PERROT The Contents of the ensuing Treatise of the Scriptures impossibillity of being broken THe occasion of this discourse upon these words The coherence scope and explication of the words themselves The Doctrine the Scripture cannot be broken The proof of the point 1. By Scripture 2. By reason the Scripture cannot be broken 1. Because all Scripture is given by divine inspiration 2. Because it is the Scripture of that God who is a God of truth and faithfulness and cannot lye 3. Of that God who is Jehovah and so gives being to what he speaks 4. Of that God who is unchangeable 5. Of that God who is every way able and hath all sufficient power to effect what ever he speaks 6. It appears and is proved from experience and by an induction of severall particulars 7. Because it was not nor could not be broken no not in reference to Iesus Christ himself as concerning what ever it had foretold he should suffer 8. Because if it should be broken it would much and many wayes redound to the dishonour of God Five several respects and particulars wherein the Scripture cannot be broken 1. In respect of its Power and Authority 2. Prophecies 3. Promises 4. Threatnings 5. In respect of what ever it affirms of persons things Two objections answered 1. As concerning the Commandements which are part of the Scripture and yet are said to be broken 2. As concerning the threatnings which are part likewise of the Scripture and yet many times have not been accomplished The application of the point 1. Vse of information and instruction If the Sripture cannot be broken then there are severall Truths of great consequence and concernment that this point doth inform us of and instruct us in as 1. This informs us and gives us to see what a desperate hazard most people run and what a desperate course most people take who if the Scripture cannot be broken must certainly and unavoidably continuing such be broken 2. Who are indeed blessed who cursed and who are indeed happy and who miserable namely such whom the Scripture saith and pronounceth to be so for that cannot be broken and hence we may come to know and discern whether or no we be blessed 3. What a firm Prop such rest and rely upon that make the word of God their stay for they rest and rely on that which cannot be broken 4. How exceeding abundant God is in his goodness who hath given us not only his word though that cannot be broken but his Oath likewise 5. Whence it is there is yet in the world a Church and Ministry 6. It informs and gives us to see the blasphemy and desperate folly and madness of those who profanely deride at the Scripture and scoffingly question the fulfilling thereof 2. Vse of humiliation that the Scripture being that which cannot be broken we have so often and so many wayes at least really made as if it could be broken several wayes instanc'd in 3. Vse of Exhortation If the Scripture cannot be broken then there are severall duties which from hence we are to be exhorted and stirred up unto as 1. Much to read it and often to exercise our selves in it 2. To believe this
being stiled Gods surely it beseemeth them to act as God and now that Princes and Magistrates are in some sense Gods Christ here proves it because the Scripture saith so of them being that which cannot be broken it must needs be so that in some sense they are Gods But to close with the words themselves And the Scripture cannot be broken in which as considered of themselves we have two things observable 1. The Subject 2. The Predicate 1. The subject or thing spoken of and that is the word of God called here and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scriptura the Appellantur divinae literae nomine communi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturae aut Scriptura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam etsi quicquid scribitur scriptura vocetur hoc tamen commune nomen scripturis sacris aptatur per excellentiam Rivet in Isagoge c. Pag 1. Scripture or writing and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and excellency as if it was the only writing and indeed what are all other writings in comparison of this or but as they tend to explain this or as they refer to this the word of God is the writing the main the chief the prime the principal the writing of writings it hath the preheminency of all writings in comparison whereof others deserve not the name of writings this is the writing which contains in it great things a Hosea 8. 12 excellent things b Prov. 8. 6. 22. 20. admirable things c Psal 119. 18. even such as the Angels desire to pry into d 1 Pet. 1. 12. this is the writing that Kings are commanded to write a Copy of and that it shall be with them and that they shall read therein all the dayes of their life e Deut. 18. 17. yea and the more any search into this writing the more does it enoble them f Acts 17. 11. 2. The Predicate or what it is that is spoken of the Scripture and that is this this that it cannot be broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest solvi He does not say should not be broken or ought not to be broken no but cannot be broken our Saviour puts an impossibility upon it and the Scripture cannot be broken be broken that is according to the Greek unloosed dissolved or destroyed thus the word is rendred elsewhere Iohn 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unloose Iohn 2. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy 2 Pet. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be dissolved c. and thus the Scripture cannot be broken that Non potest solvi scriptura hoc est Minime fieri posse quin impleatur Pet Martyr in Rom. 9. is unloosed dissolved destroyed violated or made void as to that it saith or affirms but continues most firm and shall certainly be fulfilled other things indeed shall be dissolved even the firmest and solidest that are the heavens and the earth 2 Pet. 3. 11 12. Seeing then that all these things shall be dissolved wherein the heavens being on fire shall be dissolved but the Scriptures never can nor shall be dissolved unloosed or destroyed Or secondly The Non falsum esse potest quod in divinis literis proditum est Eraimus Nihil absurdi dixit nihil falsi babet Aretius Scripture cannot be broken i. e. It cannot be mistaken it cannot err or be deceived so Rollock on the place Ferus non potest solvi hoc est non errare potest that is it cannot err it cannot be deceived or be found false in what it saith it cannot lose its truth as the Dutch Anotat expound in part The Doctrine Now the words being thus opened and explained are as you see an intire proposition of themselves and that proposition in the verysame words that it is being explained as you have heard shall be the point which I shall at the present prosecute viz. this that Doct. The Scripture cannot be broken it cannot be unloosed dissolved or destroyed the word of God cannot become void neither can it mistake err be deceived or prove false no look whatever the Scripture saith or affirms of persons or things certainly so they are as the Scripture saith of them for the Scripture cannot be broken if the Scripture saith of Princes or Magistrates that they are Gods certainly in some sense so they are because the Scripture saith so of them and that cannot err Deus non projicit vâ—nas ampullas neque efflat sermonem aliquem fine effectu sed exequitur quicquid Mandavit suis Prophetis or mistake and look whatever the Scripture speaks either by way of Prophecie Promise or Threatning it shall certainly come to pass it shall be fulfill'd and cannot be disanull'd or broken no what God hath written he hath written he will not change nor alter the thing that is gone out of his mouth what is said of God himself that may be said of his word with it is no variableness nor shadow of turning neither Calv. in Zach. 1. 5. 6. is there any possibility of its being dissolved no we our selves indeed shall be dissolved we shall be broken our James 1. 17. bodies and souls shall separate and fall asunder each from other for we know that if our earthly house of this Tabernacle were dissolved 2 Cor. 5. 1. Yea those very parts which are most compact and most of all firm and vital shall fail shall suffer a dissolution and be broken the Silver Cord shall be loosed and Eccl. 12. 5. the Golden Bowl be broken the Pitcher shall be broken at the Fountain and the Wheel stall be broken at the Cistern yea all flesh shall resolve into dust but the Scripture still endures and stands firm and cannot be broken all flesh is grass and all the goodliness thereof is as the Isay 40. 6. 7 8. flower of the field the grass withers the Quaemvis evanescant homines vel tollaâ—tur post exiguum tempus è medio tamen caelestis doctrina semper est stabilis retinet suum effectuÌ„ Calv. in Zac. 1. 5 6. flower fadeth but the word of our God shall stand for ever men they are frail and infirm creatures they and their designes quickly fail and are frustrate but Gods word still stands firm and inviolable my Counsel shall stand saith God and I will do all my pleasure the Counsel of the Lord standeth for ever the thoughts of his heart to all generations Psal 33. 11. The proof of the point 1. From Scripture And here I might multiply many but three or four shall suffice besides those I have hinted already 119. Psal 89. for ever O Lord thy word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setled in heaven or stands continues Stans Permanet Montan abides is established how ever things go in earth or what ever changes and alterations there are in the world Gods word is for ever setled in heaven thy word is for
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
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
complain of us as sometimes he did of Ephraim I have written to him the great things of my Law but they were counted as a strange thing Hosea 8. 12. they slighted them as if they did not concern them they scarce lookt into them but delighted more in their own fancies and devices other Books and writings of men we may indeed read but it is sad when the multitude of them hinders from reading the Scripture which is that which is so infinitely above all other Books and writings memorable to this purpose is that which I have sometimes read of Luther that he said he could wish those Books set out by himself utterly abolished because that he feared that by reading of them some might be hindred from spending their time in reading the Sacred Scriptures but this they should not do the Bible should be too us above all other Books and more perused than any other Book or Books for that cannot be broken we have also saith the Apostle Peter a more sure word of Prophecy whereunto ye do well that ye take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I we do well indeed while we take hced and converse much with that sure word which cannot be made voyd ye do well or worthily famously honourably Acts 17. 11. these were more noble than those of Thessolonica for they searched the Scriptures daily that man is pronounced Psa 1. 1 2. blessed who delights in the Law of the Lord and meditates in it day and night 2. Again cannot the Scripture be broken let us then believe this as concerning the Scripture that it is that which cannot be broken we have heard how abundantly it hath been proved both by Scâ—ipture and reason and from experience and therefore let us after all I say believe this that the Scripture is that which cannot be bâ—oken O that we could in truth say as the Apostle Paul does Act. 24. 14. That we believe all things which are written in the Law and the Prophets ther 's great cause we should do so being that which cannot be broken And therefore our Saviour sharply reproves those 2. Disciples for their slowness of heart to believe all that the Prophets have spoken Luke 24. 25. O Fooles and slow of heart to believe all that the Prophets have spoke Fooles because slow of heart to believe it being that which must be and cannot be broken 3. And Thirdly Let us not onely believe this but walk daily and continually under a sense and apprehension of this with this firmly fixt upon our Spirits and still in our minds that the Scripture cannot be broken and surely there is no one thing as concerning the Scripture that would or could be of greater use or more singular advantage to us than this to believe and daily to live in the sense and apprehension of this truth of the Scriptures impossibility of being broken O what a singular and sovereign way and meanes would this be to bring us much to profit by all Scripture by Prophecies by Promises by Threatnings yea by what ever it saith or affirmes As the Scripture saies and affirmes yea as good as sweares that except a Man be born again born of Water and of the Spirit he cannot enter into the Kingdom of God John 3. 3 5. And now this being Scripture and so that which cannot be broken did we but believe this and were our hearts but throughly perswaded of this and did we but daily walk in the sense and apprehension of this could we neglect this great work of Regeneration of being born again as we do And so I might instance as concerning Knowledge Isay 27. 11. Concerning Faith Iohn 8. 24. 3. 36. Marke 16. 16. Concerning Repentance Luke 13. 3 5. Concerning holiness Hebrewes 12 14. Iohn 13. 8. O did people but believe that in what the Scripture saies of the necessity of these it could not be broken could they slight and neglect them as they do So when the Scripture affirmes that every idle word that Men shall speak they shall give account thereof in the day of Iudgement Matthew 12. 36. O did Men but believe this and walk continually in the sense and apprehension of this that in this the Scripture cannot be broken Would they not be more circumspect in their words Would they be vain and frothy in their discourses as many times they are so when the Scripture affirmes that we must all appear before the Iudgement Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5. 10. Would they not have a greater Care what they did So the Scripture sayes straight is Mat. 7. 14. 1 Peter 4. 18. the gate and narrow is the way that leads to life and few there be that find it and the righteous scarcely are saved and now the belief and perswasion of this in the Heart and sense of it upon the Spirit would it not make people more studious and more industrious to be saved So it saies that a rich Mat. 19. 23 Man shall hardly enter into the Kingdom of Heaven and were there a belief and sense of this upon the Spirit that herein the Scriptures cannot be broken would Men be so studious and desirous to be rich as they are or having riches would they be less solicitous of entring into the Kingdom of Heaven than others who can hardlier enter in than other men And so I might very much inlarge my self herein to shew and demonstrate unto you of what singular use and advantage it would be unto us did we believe and withall walk in the sense apprehension of this truth that the Scriptures caÌ„not be broken how would Threatnings more startle terrifie the wicked and how would Promises more comfort and cheer the godly The God of hope saies the Apostle fill you Ro. 15. 13. with all joy and peace in believing I this is the way indeed for Christians to have their souls filled with joy and peace as concerning the promises by believing them and by walking in the sense and apprehension of this that they are such as cannot be broken this was the way indeed to suck and draw out the sweetness of them But of this I shall speak more afterward in the use of Consolation 4. Cannot the Scripture be broken can it not err or be deceived but is every thing so as the Scripture saies and affirms Let this prevail with us then to seal and assent to what ever it saies though it seemes never so strange unlikely or improbable to carnal sense and reason or cross and contrary to our own corrupt judgements and opinions for the Scripture cannot be broken as that in Luke 16. and the 31. verse It is said if they hear not Moses and the Prophets neither will they be perswaded though one rise from the dead No the world thinks otherwise O did but a Man rise from the dead did but a
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