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
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
and is not communicable to any creature in heaven or earth and as it doth denote as concerning God that he hath his being of himself as also that he gives being to all creatures so likewise that he gives being to what he speaks and doth fully accomplish and make good the same that he is most true in his promises his threatnings and in his Prophecies and makes them as really in their time to be as if they were already as himself is so he makes all to be and to be brought about that he speaks and hence it is an ordinary thing in Scripture that when the Lord promises or threatens any great matter he useth to adjoyn thereto this name Iehovah as a firm Seal and pledge of performing it as in the 31. Ier. it is observed that in that Chapter where are made many great and pretious promises the name Iehovah is used above twenty times and so oft do we meet with these expressions thus saith the Lord and I the Lord have spâ—ken it and for the Lord hath spoken it and ye shall know that I am the Lord â—zek 6. 10. and they shall know that I am the Lord and that I have not said in vain that I would do this evill unto them a word is then in vain when it is not fulfilled but thus shall none of Gods words be but shall be accomplished because the Lord hath spoken them so v. 13. 14. So 7 4 9 27. 21. 17. 24. 14 27 c. Reas 4 Because it is the Scripture of that God who is unchangeable who is still in one mind and therefore what he saith he will do what he speaks shall certainly come to passe Mal. 3. 6. for I am the Lord I change not a Deus semper idem idem perpetuo manet and as God himself is unchangeable so all that is in God is unchangeable for this saith one is an attribute that like a Silken string thorow a Chain of Pearls runneth thorow all the rest God is un changeable in his essence in all his divine attributes in his purposes and decrees yea and in his promises and threatnings so as they cannot but be performed for I am the Lord I change not men they change their minds alter they are of one mind it may be to day and of another to morrow and so what they purpose is many times not performed but it is not so with God he changes not nay with him saith the Apostle Iames 1. 17 is no variableness nor shadow of turning he is still constant and continues the same yesterday to day and for ever and therefore he will perform and bring to pass what he hath spoken both according to his promises and according to his threatnings I am the Lord I change not therefore ye Sons of Iacob are not consumeâ— which some interpret thus b though ye Sons of Iacob a Duplex potest elici expositio quamvis nondum â—stis consumpti ego tamen non mutor vel superstiâ—es manetis quia rationem habeo naturae meae potius quam rependere vobis quod meriti estis Calv. in Locum are not consumed yet I change not I am the same Lord and ye shall find so in the end however because I forbear you long you may deem otherwise but at length know ye that all shall come to passe and not one thing shall fall to the ground howsoever it be not so speedily as you think executed yet it shall in its time others thus you have deserved over and over again to be consumed and considering your demerits it may seem a wonder I have not done it but that it is thus it is because of me and my nature that I am Iehovah and change not and so will perform what I have promised be as good as my word and this Balaam himself is forced to confess Numb 23. 19. God is not a man that he should lye neither the Son of man that he should repent hath he said and shall he not do it hath he spoken and shall he not make it good for he is in one mind saith Iob and who can turn him and what his soul desireth even that he doth this notes the Job 23 13 stability unchangeableness of God he is alwayes like himself fixt and constant to his own purposes and to the dictates of his own will and wisdom and therefore the Scripture being the Scripture of that God which is unchangeable it cannot be broken but as he continues still the same so likewise doth that Reas 5 Because it is the Scripture of that God who is every way able and hath full and all-sufficient power to accomplish what ever he speaks be it matter of promise or matter of threatning what ever it be he is I say every way able to accomplish it is any thing too hard for the Lord ah Lord God saith Jer. 32. 19 the Prophet Ier. thou hast made the heavens and the earth by thy great power and stretched out arm and there is nothing too hard for thee I know saith Iob that thou canst do every thing and that no thought can be with-holden from thee Iob. 42. 2. that is thou dost not want power to bring to pass what ever thou hast said or decreed no be it what it will seem it never so difficult thou art able to bring it to pass and no thought of thine can be hindred i. e. thou canst not be hindred from doing what ever thou purposest or intendest to do no the Councel of the Lord standeth for ever the thoughts of his heart to all generations for the Lord of hosts hath purposed and who shall disanul it and his hand is stretched out and who shall turn it back Isay 14. 28. Men indeed many times purpose and resolve and say what they will do I but cannot effect it cannot bring it about why because they are frail creatures and want power or are hindred by a greater so that their hands cannot effect what their heads have contrived a greater than themselves disappoints them Iob. 5. 12. he disappointeth the devices of the crafty so that their hands cannot perform their enterprise in the 23. Acts 12 we find there certain of the Jewes banding together and binding themselves under a curse saying that they would neither eat nor drink till they had killâ—d Paul and there were more than forty which had made this conspiracy I but their hands could not perform their enterprise if they had not eaten nor drunk till they had killed Paul they must have starved why because a greater force than themselves rescued and delivered him out of their hands but who can deliver out of the hands of God none as the Prophet Isay expresses it Isay 43. 13. yea before the day was I am he and there is none that can deliver out of my hands no not all the creatures in heaven and in earth should they joyn their power and force together and it follows I
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
words and my statutes which I commanded my servants the Prophets did not they take hold of your Fathers they returned and said 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 q. d. your Fathers indeed are not and the Prophets are not no they are dead I but did my words dye with them they failed indeed but did my words fail with them or rather have they not all been fulfilled was I vain in my threatnings did I not put in execution what I spake by my Prophets felt not your Fathers the effect of my words the word notes to take hold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overtake and catch them as hunters their prey or as one enemy another in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flight they would have escaped indeed they sought means to make an escape but they could not and this they were forc'd to acknowledge at last and they returned and said Like as the Lord c. and so shall all at length be forced to say they may think to make an escape but one time or other Gods words will catch them very observable to this purpose is that in the 21. Iosh 45. there failed not ought of any good thing which the Lord had spoken to the house of Israel all came to passe and concerning this Ioshua appeals to Israel Chap. 23. 14. and behold this day I am going the way of all the earth and yea know in all your hearts and in all your souls not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof Ioshua he appeals to what they knew in all their hearts and in all their own souls that not one thing failed he does not say that but some things or a few things but not one thing failed So Psal 116. 11. Ask Davids experience and he saith that God to him was as good as his word Psa 119. 65. thou hast dealt well with thy servant O Lord according to thy word I said indeed in my hast saith he all men are lyers Samuel and others yea all who in Gods name promised me the Kingdom I the Kingdom no I am like rather to be cut off I but this was in a fit of inconsiderate passion and temptation and this he confesses as a fault and infirmity for in the very next verse he breaks out and saith What shall I render unto the Lord for all his benefits towards me he was so much the more comforted and excited to thankfulness by how much the more improbable that seemed which was effected Thus the word of the Lord is tried Psa 18. 30. It hath the triall of several ages Experience hath still at all times and in all ages proved it most true thus it is said 1 Sam. 3. 19. and Samuel grew and the Lord was with him and did let none of his words fall to the ground f Decidere in terram i. e. perire evanescere non impleri metaph ducta a re quapiam puta a vitro quae è manu decidens corrumpitur-Piscat in locum or not one of all his words i. e. the Lord performed effectually whatsoever he had foretold by Samuel to fall to the ground is as much as to come to nothing a metaphor from things which by falling perish as glasses or water spilt on the ground for words cannot properly be said to fall to the ground hereby is meant that what he spake or prophesied came to pass and proved true in the event and nothing vain and of no effect again Acts 13. 32 33. and we declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same to us his Children c. And this made Solomon bless God because there had not failed one word of all his good promise which he had promised by the hand of Moses his servant 1 Kings 8. 56. blessed be the Lord who hath given rest unto his people Israel according to all that he promised there hath not failed one word and so in the 15. vers And he said blessed be the Lord God of Israel which spake with his mouth unto David my Father and hath with his hand fulfilled it So v. 24. Reas 7 The Scrâ—pture cannot be broken because it was not nor could not be broken no not in reference to Jesus Christ himself though the only begotten and dearly beloved Son of God and that as concerning what ever it had foretold of those heavy sufferings which he was to undergo yet it was not nor could not be broken no not so much as in the least circumstance of them that it had foretold but they were all fulfilled in every point and puntillio of them there was not any the least thing that sailed or fell to the ground and surely if the Scripture was not nor could not be broken as in reference to him no not as to the least abatement of those heavy sufferings which he was to undergo though the Son of God himself surely then it never will nor can be broken as in reference to others this is a most powerful and impregnable argument for the Scriptures impossibility of being broken in that it was not nor could not be broken no not in reference to Jesus Christ not in reference to the Son of God himself hear what himself saith Luke 18. 31 32. then he took unto him the twelve and said unto them behold we go up to Jerusalem and all things that are written by the Prophets concerning the Son of Man shall be accomplished for he shall be delivered to the Geâ—tiles and shall be mocked and spitefully â—â—treated and spit on and they shall scourge him and put him to death Now these were very heavy and sad things for the Son of God to suffer and undergo what for the eternal Son of God to be mocked to be spitefully intreated to be spit on to be scourged c. I but as heavy as sad as they were the Scripture having foretold them they shall all saith Christ be fulfilled so Luke 24. 44. And he said unto them these are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalmes concerning me and these things saies Peter Acts 3. 18. Which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled and when saies Paul they had fulfilled all that was written of him they took him down from the Tree c. All nothing was abated God spared not his own Son as concerning any thing no not the least thing or circumstance of thing that the Scripture had foretold and all is said still to be done that the Scriptures might be fulfilled all
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
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