THE SCRIPTURES STABILITY. OR, The Scripture cannot be BROKEN. Proved, Explained, and several ways applied, whereby all Scripture may with singular advantage come to be IMPROVED. Very seasonable and useful in these last and worst days, 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 God's Word, at DEANE in BEDFORDSHIRE.  
For ever O Lord, thy word is settled in Heaven,  Psal. 119. 89. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  2 Pet. 1. 19 
Verbum dei & Caelo praevalet & terrae,  Bernard. 
Scriptura pura absque omni cummixtione falsitatis, stabilis, etc.  Rivet. in Orat. ante Isag. ad S. Sacram. 
LONDON, Printed by S. G. for john Rothwell, at the Fountain in Cheapside, and john Hancock, in Popes-head-Ally, 1658.   

TO The truly PIOUS and Worthily Honoured Lady, the Lady Elizabeth Alston, wife of the Right Worshipful Sir Thomas Alston, Baronet, Grace, Mercy, and Peace.  
MADAM,  
THose many and great Obligations, wherein I stand engaged to your Ladyship, 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 testify 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 ways contribute to your Ladyship's spiritual advantage, I have made bold, to adventure to make tenders of this (what it is) to your Ladyship. 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 God's glory, and your Ladyships own encouragement, yea, and for the happy imitation of others of your Ladyship's Rank, that myself, 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 withal 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 Ladyship's earnest desire you cannot see reclaimed, and to mourn for what to your Ladyship's great grief you cannot see amended; your countenancing, and so much encouraging God's so much despised Ministry, in these last & worst days; God is not unrighteous to forget your work, and labour of love, which herein you have showed, and made manifest towards his name. Blessed be God for your love of, firm steadfastness 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 steadfastness, 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 follows unto your Ladyship, because it is that which indeed does so much, and so many ways, make for your Ladyship's comfort, and encouragement: for if the Scripture cannot be broken (as indeed it cannot) than your Ladyship 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, than your Ladyship is indeed blessed, being among those, whom the Scripture pronounceth blessed; then doth your Ladyship lean on a firm and strong prop, having made that word which cannot be broken your stay; then what infinite cause hath your Ladyship 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 Ladyship should enter into the Kingdom of heaven, when such of your Ladyship's Rank, do so hardly enter, hardlier than others, as the Scripture which cannot be broken, doth affirm, such having greater temptations, and hindrances 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 Ladyship should make one; 
* That though orta è magnis▪ yet ●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 Ladyship, that grace, and place, should meet together; and godliness, and greatness, should kiss each other: Truly this Madam, is the Lords wonderful, and gracious 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 Ladyship, the streams whereof, I hope shall much make glad your heart! But I shall not longer at present detain your Ladyship, but humbly refer you to that which follows, which that it may contribute to your Ladyship's 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 Ladyship's humble and much obliged Servant in the Lord, ROBERT PERROT.   

TO The CHRISTIAN READER.  
Reader,  
THou mayst probably wonder, as I do myself, that in these days, wherein 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 oppress the Press, that I, if thou knowest any thing of me, of what I know very much myself, namely of my own unworthiness, that I after so many already come, and still daily coming 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' tu istud ais? Ncmo hercule nemo, Aut duo vel nemo, etc. Persius Sat. 1.  the tediousness of transcribing what I had Preached, 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 scribbling age 
* Quis expedivit Psittaco suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? etc. 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 myself, but better far deserving than myself, should in these days be lyahle to, that should thus adventure. Truly, these and the like considerations did for some time, and had well nigh altogether impeded, and detained this work in the very Birth; out whether the forbearing upon these, or the like considerations, could countervail the loss 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 only give thee some account of the grounds, and reasons, of what I have at present undertaken.  
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 myself, 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 days) 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 thoroughly persuaded 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 threaten more awe us, promises, and prophecies more cheer 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 Country, but occasionally in the City: but of that I shall forbear to speak further.  
And lastly, I might further add the requests I have had from some, who were altogether unknown to myself, 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 satisfy, 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 impossibility 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 lie.  
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 several particulars.  
7. Because it was not, nor could not be broken, no not in reference to jesus Christ himself, as concerning what ever it had foretold he should suffer.  
8. Because if it should be broken, it would much and many ways 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. Threaten.  
5. In respect of what ever it affirms of persons & things.    
Two objections answered. 

1. As concerning the Commandments, which are part of the Scripture, and yet are said to be broken.  
2. As concerning the threaten, which are part likewise of the Scripture, and yet many times have not been accomplished.    
The application of the point. 

1. Use of information, and instruction. 

If the Sripture cannot be broken, then there are several 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. Use of humiliation, that the Scripture being that which cannot be broken, we have so often, and so many ways at least really made, as if it could be broken, several ways instanced in.  
3. Use of Exhortation. If the Scripture cannot be broken, then there are several duties, which from hence we are to be exhorted and stirred up unto, as, 

1. Much to read it, and often to exercise ourselves in it.  
2. To believe this, that the Scripture cannot be broken.  
3. To live continually in the sense of it, which would be of singular use and advantage.  
4. To seal then, and assent to what ever it saith, and that really.  
5. To labour so to see and discern things as the Scripture saith of them, for that cannot be broken, that cannot err or mistake.  
6. To be much in blessing and praising God, the Scripture being that which cannot be broken. 

1. That God should contrive and find out a way for man to be saved; and yet what he had said and threatened upon man's sinning be salved, and not be broken, which if he could not have done, he would never have saved him, etc.  
2. That those things which are of so great importance, and of such infinite concernment, and afford so great cause & ground of comfort, yea, upon which our whole happiness and comfort depends, are according to Scripture, which cannot be broken.  
3. 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 we should not be saved, the Scripture would be broken.    
7. To try all doctrines by the Scripture, for that cannot err or be deceived.  
8. To judge so of things, as the Scripture saith of them.  
9 Not to be offended, not scandalised at the sufferings and afflictions of the Church and people of God.  
10. Several other duties which from hence we are to be exhorted, and encouraged unto.    
4. Use of warning, and admonition, to take heed of continuing in such an estate, in which there is no being saved, except the Scripture be broken. A five fold state, in which continuing therein, there is no being saved, except the Scripture be broken. 

1. A state of spiritual blindness, darkness, and ignorance.  
2. A state of unregeneracy.  
3. A state of unbelief.  
4. A state of impenitency.  
5. A state of fruitlesness, and unprofitableness.    
5. Use of terror and trembling. 

1. To all wicked and ungodly men in general.  
2. To several in particular.    
6. Use of Consolation to the Saints, and all such as are Heirs of the promises.      

THE SCRIPTURES STABILITY.  — John 10. 35. And the Scriptures cannot be broken. 

The occasion of this discourse on these words.  
THese words are brought in here only occasionly, and are as it were but a Parenthesis, and yet I think I may safely say of them, that they are such as are (as I hope afterwards to make appear) of as great consequence, and of as infinite concernment, as any whatsoever; Nay, what indeed were all other Scripture? were it not for what is said of it, in this Scripture, what is this, but that which gives life, and, being to all that it speaks, whether it ●e that which it promises, or that which it threatens, or that which it foretells, or Prophecies, that what ever it be, it is that which cannot be broken, but shall certainly come to pass▪ and therefore expounding upon John, and meeting with this Scripture▪ and finding, on a more slender view thereof, to be of so singular use, and concernment, I afterward resolved, for to take a more thorough view, and to frame a more large discourse thereof, which accordingly I did, and that I must needs acknowledge, not without much acceptance, and I hope not without some success; and so much briefly for the first occasion of this discourse▪  
The coherence scope and explication of the words themselves.  
It is said in the 31. verse, than the jews took up stones again to stone him, again to stone him,— they are at their old trade as formerly, john 8. 59 they 
Haben●es corda lapidea, ad lapides currebant & 〈◊〉 lapidem ●ngularem imping●b●nt. Tossan▪ in locum.  had▪ stony hearts, and the stones in their hearts, were they which put the stones into their hands against him who is the corner stone, v. 32. jesus answered them, many good works have I shown you from my Father, for which of these works do you stone me? as if Christ should have said, seeing you can justly object no evil against me, for what good is it, that you thus deal with me? many good▪ works have I done, for which of them is it that ye stone me? and thus may God say to every impenitent sinner, that goes on still by his sins, as it were to stone God, and to vex and grieve him, and even as it were to cu● him to the heart, as Psal. 95. 10. Forty years long was I grieved, or vexed, and cut with this generation, as some render the Hebrew, they did as it were 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cut the Lord to the heart, and now may God say, for which of my kindnesses, for which of my good works, do you thus deal with me? behold I at first made you, and gave you your▪ being, and ever since have I preserved you, and sustained you, and taken care of you, daily multiplying my benefits upon you, and for which now of my good works do you stone me? O me thinks the serious consideration hereof, should help to melt the hardest hearted sinner. Jer. 18. 20. Shall evil be recompensed for good? Deut. 32. 6. Do you th●s requited the Lord, O foolish people and ●nwise? etc. Prov. 19 6. Every man is a friend to him that giveth gifts▪ Rom. 2. 4. or despisest thou the riches of his goodness? etc. Even sinners do good to those that do good to them, Luke 6. 33. Many good works have I shown you from my Father, or as some of my Father, whereof my Father is the first Author, I, many good works indeed hath Christ showed us of his Father, many good works, or excellent, glorious works, as the Greek signifies, as his work of election 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to life and salvation, before the world was, his work of infinite great and unparallelled love, in giving ●is only begotten Son, that whosoever believes in him should not perish, etc. his work of justifying us freely from our sins, of reconciling us to himself, of adopting us to be his Sons and daughters, of sanctifying us by his Spirit, of glorifying us for ever with himself▪ good works indeed, yea stupendious, such as will be matter of admiration, and exultation to all eternity.  
But it follows, v. 33. The J●●s answered him saying, for a good work we stone theriot, but for blasphemy; and because that thou▪ b●ing a man, makest thyself God. The foulest practices want not a show of fair pretences; But v. 34, 35, 36. Jesus answered them, is it not written in your law, I said ye are Gods. If he called them Gods unto whom the word of God came, and the Scripture cannot be broken; Say ye of him whom the Father hath sanctified, and sent into the world, thou blasphemest, because I said, I am the Son of God? Princes and 
Psal. ●●. 6▪  Magistrates are said in some sense to be Gods, not truly and properly, but allusively; not by nature, but by office, and because of their superiority; and being styled 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, scriptures sacris aptatur, per excellentiam, Rivet. in Isagoge, etc. 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 preeminency 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 days of their life 
e Deut. 18. 17. , yea, and the more any search into this writing, the more does it ennoble 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 rendered elsewhere, john 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— to unloose, john 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy, 2 Pet. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be dissolved, etc. 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 entire 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 v●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 Prophecy, Promise, or Threatening, it shall certainly come to pass, it shall be fulfilled, and cannot be disannulled, 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 ourselves 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 tolla●tur post exiguum tempus, è medio tamen caelestis doctrina semper est stabilis, & retinet suum effectum. 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 designs quickly fail, and are frustrate, but God's 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  settled in heaven, or stands, continueth, 
Stans, Permanet: Montan:  abides, is established; how ever things go in earth, or what ever changes, and alterations there are in the world, God's word is for ever settled in heaven; thy word is for ever settled in heaven; however the effects thereof, through the overcloudings of manifold troubles, and temptations, may not sometimes appear on earth, yet O Lord for ever thy word is settled 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 vider● 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 Commandment 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; 
* Promissi●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 positively.  
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, 
P●●. 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, etc. 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 Fabric of heaven and earth itself, and shall remain firm and inviolable for ever, for the mountains shall departed, and the hills shall be removed, but my kindness shall not departed 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, disannulled, 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, etc. implying, that God will have what he hath spoken fulfilled.  
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 expressed elsewhere, Heb. 1. 1. God who at sundry times, and in divers manners spoke in time passed unto the Fathers by the Prophets, mark, it was God who spoke by them, so Hosea 8. 12. I have written to him, it is God's 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 lie, 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 lie, 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 lie, nor repent, for he is not a man that he should repent; and thus David makes the Stability of God's word, to depend on the Stability of God's 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 settled 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 God's truth and fidelity which is infinite, yea he is truth itself.  
3. Because it is the Scripture of that God, who is jehovah, who is the Lord, as he proclaimed his name before Moses, Exod. 34. 6. and the Lord passed by before him, and proclained jehovah, jehovab, 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 threaten, 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 adjoin thereto this name jehovah, as a firm Seal and pledge of performing it, as in the 31. jer. it is observed that in that Chapter, where are made many great and precious promises, the name jehovah is used above twenty times, and so oft do we meet with these expressions, thus saith the Lord, and, I the Lord have spoken it, and, for the Lord hath spoken it, and, ye shall know that I am the Lord, ●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 evil unto them; a word is then in vain, when it is not fulfilled, but thus shall none of God's 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, etc.  
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 pass, 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 thorough a Chain of Pearls, runneth thorough 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 threaten, 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, james 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 threaten, I am the Lord, I change not, therefore ye Sons of jacob are not consume●, which some interpret thus, (b) though ye Sons of jacob 
(a) Duplex potest elici expositio, quamvis nondum ●stis consumpti, ego tamen non mutor; vel supersti●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 pass, 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 jehovah, 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 lie, 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 job, 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 always like himself, fixed 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 threatening, 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 jer.) 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 job, that thou canst do every thing, and that no thought can be withheld from thee, job. 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 hindered, (i. e.) thou canst not be hindered from doing what ever thou purposest, or intendest to do, no, the Council of the Lord standeth for ever, the thoughts of his heart to all generations, for the Lord of hosts hath purposed, and who shall disannul 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 hindered by a greater, so that their hands cannot effect what their heads have contrived, a greater than themselves disappoints them, job. 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 Jews banding together, and binding themselves under a curse, saying, that they would neither eat, nor drink▪ till they had killed 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 join 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 earth 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 bar 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 bars of Iron asunder, 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 threatened; as God's eternity, his living for ever, doth exceedingly sweeten, and make precious, and most comfortable the promises, so it makes as terrible his threaten; 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 abraham's not staggering at the promise of God through unbelief, his being fully persuaded, 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 persuaded, 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 dwelled 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 judah's bringing into Babylon, was not God as good as his word, as themselves were forced to acknowledge? Lam. 2. 17. the Lord hath done that which he had devised, he hath fulfilled the word he had commanded in the days of old; and Lam. 4. 12. the Kings of the Earth would not have believed the enemy should enter into the gates of jerusalem, but no matter, for that God having said it, though they would not have believed it, yet it was accomplished; And so for judah's bringing out of captivity out of Babylon, which he promised, jer. 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 evil, 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 ruin of jerusalem 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. etc.  it was never yet known in any age, but what God spoke 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 effectum 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 follows, 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 ways, and according to our do, 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 die 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 threaten? did I not put in execution what I spoke 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 forced to acknowledge at last; and they returned and said, Like as the Lord, etc. and so shall all at length be forced to say, they may think to make an escape, but one time or other, God's words will catch them; very observable to this purpose, is that in the 21. Iosh. 45. there failed not aught of any good thing, which the Lord had spoken to the house of Israel, all came to pass; and concerning this, joshua 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 spoke concerning you, all are come to pass unto you, and not one thing hath failed thereof; joshua 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 David's 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 haste (saith he) all men are liars, Samuel, and others, yea all who in God's 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 trial 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 spoke, 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, etc. 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. verse. And he said, blessed be the Lord God of Israel, which spoke with his mouth unto David my Father, and hath with his hand fulfilled it, So v. 24.  
Reas 7 The Scripture 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 than 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 Gentiles, and shall be mocked, and spitefully ●●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 entreated, to be spit on, to be scourged, etc. 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 spoke 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 Psalms, concerning me; and these things, says Peter, Acts 3. 18. Which God before had showed by the mouth of all his Prophets, that Christ should suffer, he hath so fulfilled; and when says Paul, they had fulfilled all that was written of him, they took him down from the Tree, etc. 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 which shows 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 show 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, says 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 dispensed withal for any, it would have been dispensed withal for him, especially when he was to suffer such horrid things, but not being dispensed with for him, surely it cannot be dispensed with for any.  
Reason 1 And lastly, the Scripture cannot be broken, because if it should be broken, it would much and many ways redound to God's 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 God's Attributes, to his power, to his wisdom, to his goodness, to his faithfulness, yea and to his righteousness; for one special part of God's Justice and righteousness 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 confess 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 faithfulness and justice, having promised, to perform what he hath promised; so that if the Scripture should be broken, and God's Word fail, it would be a dishonour to his faithfulness, and justice, and righteousness, not that confession of sins, according to God's justice, deserves forgiveness of sins, but justice requires, that even a Man performs that which he hath promised, hence David prays, Psalms 141. 1. In thy faithfulness 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 jacob, to perform what was promised; so that if the Scripture should be broken, God's 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 dispensed 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, etc. there's a great Emphasis in that pronown Thou, it hath the stamp of God's authority in it, and this authority is ever the same, and cannot be dispensed 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 ancient prophecy prophesied long before as concerning Judas fulfilled? Act. 1. 16. Men and Brethren, this Scripture must needs have been fulfilled, etc.  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 undone. 
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 foretell of the Church's 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 say are faithful and true, etc. 
i Hoc non tam in gratiam Johannis dicitur acsi ipse dubitasset, quam totius ecclesiae. Tossan. in Loc.  which may much comfort us, both as concerning whatever prophecies remain yet to be fulfilled, as to the weal of the Church, as also as to the downfall, and destruction of all its implacable enemies.  
3. In regard of its promises, so the 
3. Promises.  Scripture cannot be broken, no, look upon all the promises thorough out the whole Book of God, as indeed there are very many, yea, and exceeding great and precious promises, they shall all be performed; there shall not any thing fail of all the good things which the Lord hath spoken, for all the promises of God (saith the Apostle) 1 Cor. 1. 20. in him are yea, and in him Amen, unto the glory of God by us, i e. they are all constant, and sure in him, and shall be performed all by him, the promises are as infallible true, as God is true, and as Christ is true; God shall as soon fail, and Christ shall as soon fail, as any promise made in the Gospel; Rom. 9 6. the Apostle speaking of the word of promise, which God made to Abraham, saith, not as though the word of God, i. e. the promises of God, made to Abraham, and his posterity, and relaced every where by the Prophets, had taken none effect, the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should fall, or be fallen to ground, so the Dutch Annot. and it is opposed, or set against standing, or remaining, in the 11. verse, by which is signified firm stediness, when the effect follows the promise; so that to fall, or fall to the ground, is to be frustrate, become void, & of none effect, when the promise is not kept, like as an earthen Pot, or Glass, being let fall by any, is broken apieces; but this cannot be, as to God's promise, for it follows, they are not all Israel, i. e. true Israelites, to whom God's promises properly had respect, which are of Israel, that is descended from Jacob, q. d. 
k Q. d. quicquid hic obstrepant judaei, impossibile est promissionem excidisse; exciderit, pro factus sit irritus; opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 11. firmum ratum manere, quo sensu, 1 Sam. 3. 19 dioitur, verbum Jehovae nullum cecidit super terram, asseritur ergo dei veracitas & constantia in servandis promissis, impossibile enim est Deum qui ipsa est veritas mentiri, aut verbum ejus excidere, hoc est impediri ne consequatur eventum. Caelum & terra transibunt, verbamea non transibunt; haec sit basis fidei, & consolationis nostrae. Pareus in locum.  however the Jews may murmur, and complain against God, charging him with breach of promise (if they were cursed, and separated from Christ) yet it cannot be, that God should be unfaithful, or his word fail, or fall to the ground, no, it's absolutely impossible, it was kept to the true seed of Abraham, the true Isralites; and that was sufficient to vindicate the truth, in that the promise was fulfilled to the elect, however many thousands of others were lost; so 1 Cor. 15. 54. there it's said so, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, i. e. the promise, the comfortable saying; and thus shall all the saying that are written, be brought to pass, and many sweet and comfortable say there are, which is, and may be matter of singular comfort, and support to the people of God, both as in reference to the Church in general, as also themselves in particular. O how many exceeding great and precious promises do we find in the word, and in none of them, can the Scripture be broken! there is a comfortable promise, as to these present times, Matth. 15. 13. every Plant, which my heavenly Father hath not planted, shall be rooted up; and was ever a Nation more overrun with plants, which are not of our heavenly Fathers planting, than England is at this day? O how many plants have sprung up amongst us o'late, which are not of Gods planting, but the devils planting! such are all false Doctrines, Errors, Heresies, Blasphemies, and the broachers, and defenders of them; and how are our Churches overrun with them? may not God say to England, as sometimes to Judah? Jer. 2. 21, yet I 
Isaiah 5. 2  had planted thee a noble Vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange Vine unto me? I looked it should have brought 
Deut. 32. 33.  forth grapes, and it brought forth wild grapes; their Vine, is of the Vine of Sodom, and of the fields of Gomorrha; their grapes are grapes of gall, their clusters are bitter; their wine is the poison of Dragons, and the cruel venom of Asps; which may be understood of evil, and noisome Doctrines; but now this may comfort us, that there is a promise, that every plant, which our heavenly Father hath not planted, shall be rooted 
Eccles. 3. 2  up; there is saith Solomon, a time to plant, and a time to pluck up that which is planted, Satan hath had a time to plant, and God according to his promise, will have a time to pluck up that which he hath planted, So 2 Tim. 3. 8, 9 Now as Jannes, and Jambres, withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the Faith; But they shall proceed no further, for their folly shall be manifest to all, as theirs also was. So another comfortable promise we have, Matth. 16. 18. I will build my Church, and the gates of hell shall not prevail against it; so for our own particular, Heb. 13. 5. for he hath said, I will never leave thee, nor forsake thee, Rom. 8. 28. and we know that all things work together for good, to them that love God, to them who are the called according to his purpose, John 10. 28. I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hands; and so I might instance in many others, but of these, I shall speak more hereafter, in the application of the point.  
4. In regard of what it threatens, so 
4. Threaten.  the Scripture cannot be broken; and indeed, there are many sad and gricvous threatningsin the word, against wicked, and ungodly men, Psa. 9 17. the wicked shall be turned into hell, and all the Nations that forget God, Psa. 11. 6. upon the wicked, he shall rain snares, fire, and brimstone, and an horrible tempest, etc. Isay 3. 11. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him; So 1 Sam. 2. 9, 10. the wicked shall be silent in darkness; and the adversaries of the Lord shall be broken to pieces, Psa. 68 21. But God shall wound the head of his enemies; and the hairy scalp of such a one as goeth on still in his trespasses; and now in these, and very many others, that I might mention, the Scripture (they continuing such) cannot be broken.  
5. In regard of whatever it saith 
5. What it saith, and affirms, etc. , or affirms, of persons, or things, thus the Scripture cannot be broken, i. e. it cannot err, mistake, or be deceived; no, look what ever it saith, or affirms of persons, or things, so they certainly are, as the Scripture saith of them, and they cannot be otherwise, than as the Scripture saith of them; thus the Scripture cannot err: as here, Christ proves Princes, and Magistrates in some sense to be Gods, why? because the Scripture saith, and affirms so of them, and the Scripture cannot be broken, err, or mistake; so look what ever the Scripture saith, or affirms, as concerning God 
a Ex. 34 6, 7. Gen. 17. 1. Psa. 73. 〈◊〉 Nahum 1. 7. Psa. 84. 11 2 Cor. 1. 3. 1 Pet. 5. 10. Acts 7. 2. Psa. 8. 3. Psa. 103. 13 etc. , as concerning Jesus Christ 
b Cant. 5. 10. Psal. 45. Hagg. 1. 7. 1 Pet. 2. 4 , as concerning the Holy Ghost 
c Psalm. 1. 3 10. Job 15. 16. , as concerning Angels 
d Heb. 1. 14. Psa. 34. 7. , as concerning men 
e Psal. 144. 4. etc. , Satan 
f 1 Pet. 5. 8. Rev. 12. 9 etc. , sin, the world, and worldly things, the word of God, the ways of God, Hell, Heaven, or what ever else, look what ever it be that the Scripture saith of them, or any of them, so certainly they are, as the Scripture saith of them in every respect, thus the Scripture cannot be broken; do you think, saith the Apostle Jemes 4. 5. that the Scripture saith in vain, the spirit that dwelleth in us lusteth to envy, no, it is true enough, too true, that the spirit that dwelleth in us, lusteth to envy, that we are much carried out towards envy; our corrupt nature, doth much bewray itself that way; the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vainly, i. e. that this should not be so, yes, it is certainly so, as we find by sad experience.   

The 1. Octjection answered.  
But after all that hath hitherto been 
1. Object: answered.  said, as concerning the Scriptures impossibility of being broken, how can it, may some say, be affirmed, that it should not be broken, when as the commandments, which are part of the Scripture, are so often said to be broken, so that if the Scripture in some part of it should not be broken, why in this very thing the Scripture, in what it saith, would appear to be broken? for how often doth the Scripture make mention of God's Commandments being broken, yea, and much complains thereof? Matth. 5. 19 whosoever therefore shall break on of these least Commandments, than they may be broken, thou that makest thy boast of the Law, through breaking the Law, dishonourest thou God? Rom. 2. 23, 25. and Psal. 89. 3. if they break my statutes, and Ezra, 9 14. should we again break thy Commandments? etc. And what is sin indeed, but in some sense a breach of God's Law? 1 John 3. 4. for sin is the transgression of the Law. And how can it be affirmed then, that the Scripture cannot be broken, except we will make the Commandments to be no part of the Scripture?  

To this I answer.  
That if we indeed take breaking of God's Commandments, for disobeying Gods Commandments, for transgressing, and going beyond the bounds, and limits of them, for not keeping within the Compass of them 
l Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifies transgressio, digressio, aberratio, Metaphor: sumpta sen a lineasive a via recta, a qua ad latus declinare vitium est, Par●us in Rom. 2. 23. , so its true, that the Commandments may indeed be broken, yea, and are too too frequently broken; alas, we have too too sad experience of this; which indeed, did break David's heart, and it was well, if it did more affect, and afflict, ours, for this is it, that hath so broken our Nation, and broken our Churches, and broken so many in their estates, in their limbs, in their livelihoods, yea, in their lives, this broke David's bones, that the bones which thou hast broken, may rejoice, and Jerusalem's, Lam. 3. 4. my flesh, and my skin, hath he made old, he hath broken my bones, this made Jerusalem's breach, and so hath it ours, 
Lament. 2. 13.  great like the Sea, the Lord heal it, this was it that broke Jesus Christ himself, he was wounded for our transgressions, he 
Isaiah 53. 5. 1 Cor. 11. 24.  was bruised for our iniquities; this is my body which is broken for you, for your sins, for your transgressions; yea, God himself complains, that he is broken, Ezek. 6. 9 because I am broken with their whorish heart, which hath departed from me, etc. and it was well, it more broke our hearts, that in this sense, the Law, and Commandments, which are part of the Scripture, are so much broken.  
But if we take breaking of God's Commandments, for disannulling them, dissolving, losing, and destroying them▪ for abrogating them, for taking them away, or frustrating them, and making them void, so the Law, and Commandments cannot be broken, no the Scripture is express to the contrary for ever, O Lord, thy word is settled in heaven, concerning thy Testimonies, I have known of old, that thou hast founded them for ever; and thy word is true from the beginning, and every one of thy righteous judgements endureth for ever, Psal. 119 89. 152. 160. Matth. 5. 8. for verily, I say unto you, till heaven and earth pass, one jot, or one tittle, shall in no wise pass from the Law, till all be fulfilled, one jot, or one iota, this is the least Letter of the Greek, as jod of the Hebrew, whereby Christ would say, that even the least thing which is written in the Law shall not perish, or one title, i. e. stroke of a Letter, or point, not the least letter, or particle of a letter shall fail. Men indeed have been mineing at God's Commandments, and have assayed to make some of them null, and void; the Papists dispense with the second Commandment, and the tenth, others with the fourth; but what ever men assay, God's Commandments do continue still the same, without either addition, or substraction; that which God once made, and Commanded as a Law, and Rule to walk by, that continues so still, there's no change, or dissolution in God's precepts, but they are still one and the same in themselves, and have the same obligation upon us; thus the Commandments in this sense, cannot be broken, though wicked men they labour indeed, and do as much as in them lies, thus to break them, namely to destroy them, abolish them, make them void, as David complains, Psa. 119. 126. It is time for thee Lord to work, for they have made void thy Law, they have endeavoured it, they have done it as much as in them lies; and what they intended, and drove at, is charged upon them, as if effected; but in vain do they attempt this, it cannot really, and indeed be abolished, or made void, no, all his Commandments are sure, and they stand fast for ever, and ever, Psalm. 111. 7, 8. it is easier for heaven and earth to pass, than one tittle of the Law to fail; and thus the Commandments cannot be broken; and I might add further in another respect, that though the Law be broke by sinners, in regard of their disobedience to it, yet shall it certainly be fulfilled, in regard of the penalty, and punishment, threatened by it to such as so break it, either by them, or their surety, one way, or other, if we do not take hold of the preceptive part of the Law by obedience, the Penal part of the Law will take hold of us for our disobedience.    

The second objection answered.  
But there is another objection yet in 
2. Objection answered  our way, and that is this, How can it be affirmed, the Scripture cannot be broken, when as we find the threaten which are part of the Scripture, have not many times been fulfilled, nor accomplished, but in that sense broken; as among many, to instance only in one as most remarkable, that in the Prophecy of Jonah, we find there the Prophet Jonah sent to Nineveh, with this direct threatening against it, Jonah 3. 4. and he cried, and said, Yet forty days, and Niniveh shall be destroyed; and yet we find afterward this threatening was not fulfilled, God did not do what he said he would do, for it is said, vers. 10. that God repent of the evil, that he said he would do, and did it not; and how then can this place, and other the like, and the point in hand be reconciled? how can it be said, the Scriptures cannot be broken, and yet the threaten, which are part of the Scripture not be fulfilled, nor be accomplished, but in some sense be broken? yet forty days, and Nineveh shall be overthrown, and yet not overthrown.  

To this I answer.  
That this and the like places, and the point in hand, may very well be reconciled: for this threatening was conditional, as all other threaten are of the Law 
m Deunciatio ypotheti●, prout ●nt minae, ●y promisiones legis, ●y confirnant se●uentia, Junius. Intelligenda conditionaliter, nimirum cum ●ac exceptione, nisi egerint paenitentiam, Piscat: in locum. So Gen. 20. 3. Behold thou art but a dead man, sub conditione, ●isi mulierem hanc restituas. So Isay 38. 1. God said to Hezekiah, Set thine house in order, for thou shalt die, and not live. Denunciati●▪ ista non intelligenda simpliciter, sed cum tacita conditione, nempe nisi Hezek: vitam diuturniorem is deo petiverit idque ●o modo qu● petivit. , and though in this place it be not expressed, yet is it to be understood, else what needed the Lord to have sent the Prophet unto them? he might have destroyed them without that sending, and warning, but he sends jonah, that by his warning, they might▪ speedily provide for their own safety by timely repentance, hence it is said, vers. 10. and God saw their works, that they turned from their evil way, and God repent of the evil that he said he would do unto them, and he did it not, i. e. he recalled his sentence, which was but conditional in his decree, and mind, though he gave little, or no notice thereof to, and by jonah; thus God he did not change properly, but Nineveh changed, the change is in man, not in God; when that which God threatens conditionally concerning man is changed, he is still the same, and his word, and all the change is in man.    

The application of the point.  
But to come to the application of the point, and now to build upon this foundation thus laid, which is indeed the life and soul of Sermons, when sacred truths are brought home to each man's particular conscience, and case; and this is indeed the main, which in all this discourse, I drive at; and truly there is (as I think, I may safely say) no one point, as in reference to the Scripture, of greater use, nor any of which more singular improvement in the application thereof may be made, than of this one; indeed the right improvement of this one point, as concerning the Scripture, that it cannot be broken, is the way to improve all Scripture; I may say of this point, as to the usefulness of it, what is said of joseph in another case, Gen. 49. 22. that it is fruitful bough, or rather a fruitful Tree, even a fruitful Tree by a well, whose branches run over the wall; But all that I shall speak, as to the application of this point, I shall reduce to these six uses in general.  

1. Of Information, and Instruction.  
2. Of Humiliation.  
3. Of Exhortation.  
4. Warning, and Admonition.  
5. Of Terror, and Trembling.  
6. Of Consolation.   
Of Information, and Instruction; if 
Use 1. ●f Information.  the Scripture cannot be broken, but what it speaks shall certainly come to pass, than 1. This it informs us, and gives us to see, what a desperate hazard most people run, and what a desperate course most people take, even all who still persist, and go on in their sins, for if the Scripture cannot be broken, but what it speaks shall certainly come to pass, then certainly such continuing so, must be broken, and must perish, and be destroyed; for this is it the Scripture speaks, and holds forth, Psa. 68 21. But God shall wound the head of his enemies, and the hairy scalp of such a one that goeth on still in his trespasses, Job 31. 3. is not destruction to the wicked, and a strange punishment to the workers of iniquity? Prov. 10. 29. the way of the Lord is strength to the upright, but destruction shall be to the workers of iniquity. Prov. 6. 12, 13, 14, 15. A naughty person, a wicked man, walketh with a froward mouth, he winketh with his eyes, he speaketh with his feet, he teacheth with his fingers, frowardness is in his heart, he deviseth mischief continually, he soweth discord, therefore (mark that) shall his calamity come suddenly, and suddenly shall he be broken without remedy, 1 Sam. 2. 10. the adversaries of the Lord shall be broken to pieces, out of heaven shall he thunder upon them; and now the Scripture cannot be broken, that is the point we have proved, and abundantly confirmed, it is easier for heaven, and earth to pass, than one jot of the Scripture to fail, and not be fulfilled; and what a desperate hazard therefore do such run, and what a desperate course do such take, who still go on in their trespasses? for they must▪ needs be destroyed, they must be broken, for the Scripture cannot be broken; and therefore its blessed Counsel, for such to break off their sins by repentance, or else their sins will break them body and soul for ever; this is the Counsel given by Daniel to Nabuchadnezzar, Dan. 4. 27. wherefore let my Counsel, O King, be acceptable unto thee, and break off thy sins by righteousness, etc. that is, by repentance, showing 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 evil ways, for why will ye die? God doubles his call, for they must, if they do not turn, inevitably die, and that eternally; and therefore, why will ye be so sottish, as through your wilful impenitency, to bring eternal destruction upon yourselves? for if ye still go on, as you have begun, nothing can betid you, but that you must needs die, 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 Scripture● blessing, or cursing, Numb. 22. 6. for I wots 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 its 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 james 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 shows 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 ●n his Book, Deut. 29. 18, 19, 20. And therefore he is not the blessed man, who merely 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, etc. And men will praise thee, when thou dost well to thyself, saith the Psalmist, as the men of the world count well, dost well, or dost good, that is, pamperest, cherishest, makest much of thyself, so good is sometimes used for worldly pleasure, and emoluments, Psal. 4. 6. Ainsworth. I but what follows? though whilst he lived, he blessed his soul, and men will praise thee, when thou dost well to thyself; 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 ourselves 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 sapi●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 departed from evil. job 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  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 ●●tum, & deinde etia● in ●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 faithful 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 die 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 they are turned from their iniquities.  
4. Whose transgressions are forgiven, and whose sins are covered. Psal. 32. 1, 2. blessed is he whose transgression is forgiven, and whose sin is covered, blessed is the man, unto whom the Lord imputeth not iniquity, etc.  
5. Whose God is the Lord, who have an interest in him and his favour. Psal. 33. 12. Blessed is the Nation, whose God is the Lord, and the people whom he hath chosen for his own inheritance, Psal. 144. 15. happy is that people, whose God is the Lord, Numb. 6. 23, 24, 25, 26. speak unto Aaron, saith the Lord to Moses, and tell him, on this wise shall ye bless the Children of Israel saying, The Lord bless thee, and keep thee, the Lord make his face shine on thee, and be gracious unto thee, the Lord lift up his countenancs upon thee, and give thee peace.  
6. Who fear the Lord, and walk in his ways, and delight in his Commandments. Psal. 128. 1. Blessed is every one that feareth the Lord, that walketh in his ways, and Psa. 112. 1. Blessed is the man that feareth the Lord, and delighteth greatly in his Commandementt.  
7. Who trust in the Lord. Psal. 34. 8. blessed is the man that trusteth in him, Psa. 40. 4. blessed is the man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies, Psal. 84. 12. O Lord of hosts, blessed is the man that trusteth in thee, Jer. 17. 7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is, for he shall be as a tree planted by the waters, that spreadeth out her roots by the Rivers, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit.  
8. Who hear the word of God and keep it, who harken to it so, as to obey it. Luke 11. 2, 8. But he said, yea, rather blessed are they that hear the word of God and keep it, James 1. 25. But who so looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed, John. 13. 17. if ye know these things, happy are ye if ye do them.  
9 Who have a part in the first resurrection, Rev. 20. 6. blessed and holy is he that hath his part in the f●rst resurrection, on such the second death hath no power.  
10. Whom God corrects, and withal instructs, whom he chasteneth, and withal teacheth out of his Law, Psa. 94. 12. blessed is the man whom thou chastenest, O Lord, and teachest out of thy Law.  
In a word, we have in the fifth of Matthew, a whole Catalogue of such summed up, whom Christ in the Scripture pronounces blessed, Mat. 5. 3. Blessed are the poor in spirit, Blessed are they that mourn, Blessed are the meek, Blessed are they which hunger and thirst after righteousness, Blessed are the pure in heart, Blessed are the peacemakers, etc.  
So the Scripture pronounceth several cursed; as 

1. Such as trust in man, and make flesh their Arm, Jer. 17. 5.  
2. Such as enjoy precious means, and yet bear pernicious fruit, thorns and Briers, Heb. 6. 7, 8.  
3. Who are deceivers, who have in their flock a Male, and vow and sacrifice to the Lord, a corrupt thing, etc. Mal. 1. 14.    
In a word, the Scripture pronounces all wicked and ungodly men cursed, all proud and impenitent Persons, who customarily, and contemptuously do err from God's Commandments, Psa. 119. 21. thou hast rebuked the proud that are cursed, which do err from thy Commandments, or cursed are they who do err, etc. but the difference is of no great moment, it being through pride, and for want of having their spirits made humble and low, that men wander, and go away from the rule, as Psa. 10. 4, 5. the wicked through the pride of his countenance, will not seek after God; his ways are always grievous.  
Thus I have given you a view of several of those which the Scripture pronounces blessed; and so a view of some whom the Scripture pronounces cursed; and now the Scripture being that which cannot be broken, those whom the Scripture pronounces blessed, must needs be blessed, and so those whom the Scripture pronounces cursed, must needs be cursed; and therefore as ever we would be found among the number of such as are truly blessed, O let us never rest, till we come to find ourselves among the number of those whom the Scripture pronounceth blessed; and as ever we would not be found among the number of such who are indeed miserable or cursed, let us take heed how we be found among the number of those, whom the Scripture pronounces miserable or cursed, for such are indeed so.  
Do not think thyself blessed, because thou art rich, or great, or honourable, or set up in high place in the world, or because thou hast health, and strength, and art at ●ase, when others it may be are sick and weak, and in pain, for where doth the Scripture pronounce such blessed, blessed are the rich, blessed are such as are great, and high, and honourable in the world, blessed are such as are at ●ase, and in health? produce if thou canst one place, one Scripture, it is that I could never yet see or find, or meet withal myself, nay, I have found rather the contrary, Luke 6. 24▪ but too unto you that are rich, for you have received your consolation, etc. not that this woe belongs to all that are rich, but people may be rich, and yet their case woeful enough; and so do not think thyself miserable or cursed, because thou art mean, and poor, and base, and contemptible in the world, because thou art sickly, it may be, and crazy, and weak, for where doth the Scripture pronounce such miserable? produce one Scripture if thou canst, nay, some that are poor, and afflicted, are pronounced blessed, and happy, Luke 6. 20, 21, 22. blessed be the poor, etc. behold we count them happy, which endure, etc. James 2. 5. 5. 11. & therefore as ever you would be blessed indeed, labour to be such, whom you can find Scripture for, that you are blessed. Remember me O Lord saith David, with the favour of thy people, Psa. 106. 4. and so pray, remember me and mine O Lord, with the blessedness of the Scripture, O bless us with that blessedness, which the Scripture counts and calls blessedness; and then shall I and mine be blessed indeed, for that it cannot be broken. O bless me in enabling me to find wisdom, and to get understanding, in enabling me to believe, and close with Christ, in turning me away from mine iniquities, in forgiving my transgressions, and covering my sins, etc. and then shall I be indeed blessed, for such doth the Scripture pronounce blessed, and that cannot be broken. Thou hast saith David, dealt 
Psa. 1 19 65.  well with thy servant, O Lord according to thy word. I 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 merely he gives us wealth, and riches, and abundance, or when he gives us health or ●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 heaped so much wealth together, Soul thou hast goods laid ●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, than whose shall those things be, which thou hast provided? so is he that layeth up treasure for himself, and is not rich towards God. Thus for God merely 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 prays, 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 enrich our souls withal, 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 God's truth, whom God's word which cannot be broken pronounces blessed, I, such are blessed indeed; And so I might add, 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 precious in God's 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 Scutcheons, or images of Ancestors makes men noble. Aemilias' Motto. Non gens, sed mens, non genus, sed genius, ●ot race, or place, but grace, truly sets forth a man; and Very observable to this purpose, is that of Juvenal satire: 8. Stemmana quid faciunt, quid prodest Pontice longo Sanguine censeri, pictosque ostendere vultus Majorum, etc.— 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 hests 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 departed from evil, Job 28. 11. Psal. 111. 10. That understand, and consider their latter end, Deut. 32. 29. That hear Christ's say and do them, Matth. 7. 24. that walk circum spectly, Eph. 5. 15. That foresee the evil, and hid 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 Christ's say, 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 God● 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 itself? for Heaven and Earth shall pass away, says Christ, but my words shall not pass away, For ever O Lord thy Word is settled in Heaven. Solomon tells us, the rich man's 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 tried in a furnace of earth, purified seven times, that is, many times, ●ully, sufficiently, seven being a perfect number▪ 1 Sam. 2. 5. The barren hath born seven▪ that is many, all contained therein is firm and solid, there is not in them the least dross of vanity or falsehood, David seals to this, Psal. 119. 65. Tho● 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 says 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 ●●terpret it, among other things in God, that are so observable▪ and praiseworthy, 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 leans and relies, and well it may, it being so firm, being that which cannot fail, hence says 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 rejoice and be glad, when we see such as hope in God's 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 departed, and the Hills be removed, but my kindness shall not departed from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. God may break his people's estates, he may break their relations, yea, he may break their bones, break their limbs, break their loins, break them with breach upon breach, as he did Job, Job 16. 14. God broke his estate, his relations, laid waste his family, made desolate all his▪ company, Job 16. 7. 29. 5. 1. 18, 19 and broke his body, 7. 5. So Isay 38. 13. I reckoned, says 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 says 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 God's 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 lean 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 pierce 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 God's 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 gracious condescension to his people 
p Consideranda & exosculanda dei immensa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasese ad nostram infirmitatem in tantum demisit ut quasi aliquis nostrum verbis suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etiam jure jurando a●thoritatem conciliare voluerit. Pareiss 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 people's comfort, and consolation? as the Apostle expresses it, in the Heb. 6. 17, 18. wherein God willing more abundantly to show unto the h●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, etc. Sermo vero dei certa est veritas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum vero additur jus jurandum, quasi c●mulus ad plenam mensur●m a●●●dit, hinc nobis valida consolatio, quod deus qui fallere lo● 〈◊〉 ●o● 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 ching, that is, his immutable promise, and his immutable Oath, we might have strong consolation; God would have his people joyful, john 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 gracious condescension 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 condescension, 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 God's glory, as well as to our own comfort? Nudis ejus promissis fidem haberi oportuit, etc. we ought (saith Pareus upon the place) to give credit to his bare promises, because he is truth itself, and goodness itself, wisdom itself, and power itself, wholly void of all falsehood and fraud; yet because by reason of our infirmity, he hath not doubted to his most true promises, over and above to add his Oath, and that, that we might be thoroughly persuaded in our hearts of his immutable truth, and great kindness towards us, and from thence might have strong consolation, both in life and death, it would be more than barbarous inhumanity, and ingratitude for us, by our infidelity, not to give credit to his promises, being so confirmed.  
5. Cannot the Scripture be broken? then from hence are we further informed, and given to see, whence it is, that there is yet a Church and Ministry in the world.  
1. A Church; surely from hence it is, because there are in the Scripture so many gracious promises, as concerning its continuance, and being upheld, and the Scripture cannot be broken, as that in the 16. Matth. 18. that the gates of hell shall not prevail against it, i. e. neither the power, nor policy of hell, neither the force, nor subtlety of the devil, nor all his instruments. For in former time, the gates were the Seat both of strength and counsel, the Senate-Houses & Fortresses being there; so that, that there is yet a Church in the world, it is not that Satan, or his instruments have been wanting, to excercise all their power, and policy to subvert it, and utterly to overthrow it, but because God's word cannot be made void, because this and other the like Scripture-promises cannot be broken, the Scripture cannot be broken; and therefore let the Church's enemies associate themselves, and they shall be broken 
Isay 8. 9, 10.  apieces; let them gird themselves, and they shall be broken a pieces; and again, let them gird themselves, and they shall be broken apieces, let them take Counsel together, and it shall come to nought, speak the word, and it shall not stand, because the word of the Lord, that must stand, and cannot fall to the ground.  
So in the 12. Zach, the Church's preservation there, and victory over all her enemies, is notably, and most elegantly set forth under a threefold Metaphor of what she should be to all her enemies. First, a Cup of trembling, Secondly, a burdensome Stone, Thirdly, as an hearth of fire amongst the wood, and a Torch of fire in a sheaf, Verse 2, 3, 6. behold I will make Jerusalem a Cup of trembling unto all the people round about, when they shall be in the Siege, both against Judah, and against Jerusalem; and in that day I will make Jerusalem a burdensome stone for all the people, all that burden themselves with it, shall be cut in pieces, though all the people of the earth be gathered together against it. And v. 6. In that day will I make the Governors of Judah like a hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about on the right hand, and on the left, and jerusalem shall be inhabited again in her own place, even in Jerusalem; these are Metaphors, and all exceeding apt, and appropriate for to show and illustrate, not only how bootless and fruitless, but likewise how pernicious to themselves all the enemies attempts should be against the Church; it is not for me at present to stand to open, and explain each of them, it would take up too long time; and therefore to speak only a little of the second of them, v. 3. and in that day will I make jerusalem a burdensome stone for all the people, all that burden themselves with it, shall be cut in pieces, though all the people of the earth be gathered together against it; the enemies of the Church are here compared to such, who going about to show their strength, by lifting up some great and heavy stone, that is above their strength, come to be overborne, and crushed by its weight 
r Comparat at hosts Jerosolymae homini qui lapidem tollere conatur ubi vires non sufficiunt, ille ergo concidit sibi nervos, etc. Calv. in locum. ; and so shall it be with all those, who go about to subvert, and overthrow the Church of God, they shall find it too burdensome a stone for them; and instead of overthrowing that, shall be destroyed, and overthrown themselves 
s Ecclesia huc usque tanquam scopulus, ad quem undique fluctus maris alliduntur, perstat firma, & immota, nec delebitur unquam. ; it is supposed to be a Metaphor, borrowed from an excercise, or game frequent in days of old, viz to take up a great round stone to try their strength, lifting it up from the ground sometimes to their knees, sometimes to their middle, sometimes to their shoulders, and sometimes as high as their heads, at which sports in so lifting, they did sometimes grievously hurt themselves; but what ever it be the Metaphor is borrowed from, the meaning is this, that all the attempts of the Church's enemies, be they never so many, or mighty, be they what they will, or of whom they will, they shall all certainly not only be vain, and invalid as to the Church, I mean as to the utter overthrowing, and ruining thereof, but pernicious, and destructive, as in reference to themselves, the Church shall be too burdensome a stone for them all, and all their attempts, whether by power, or policy, by strength, or stratagems they set upon it. O how many have still in all ages been heaving at this stone, trying by all ways, and means, for to evert it; the devil hath still in all ages found such fools, as to be lifting at it, some by their power, others by their policy, some one way, some another; but blessed be God, it hath hitherto been too heavy and burdensome a stone for them all, and so shall be to the end, for these and the like, are Scripture-promises, and the Scripture cannot be broken, Psa. 129. 1, 2. Many a time have they afflicted me from my youth, may Israel now say, Many a time have they afflicted me from my youth, yet they have not prevailed against me 
t Est hactenus mirabiliter defensa, & servata ecclesia, & servabitur de inceps frustra frementibus & contra niten●ibus diabolis & toto mundo▪ Moll●r: in loc. , it hath still been indeed the way of the devil, and his wicked instruments in all ages, to afflict the Church, and their endeavour in all ages, to destroy the Church, I but yet they could never effect it, yet they have not prevailed against me, faith the Church.  
2. From hence we are informed, and given to see, whence it is that there is yet a Ministry in the world, surely it is from hence, because there are in the Scripture so many gracious promises made, as concerning the continuing and upholding the same, and the Scripture cannot be broken, and therefore, is not at this day the Ministry broken and utterly extinct, because the Scripture cannot be broken. Truly it is marvellous, and may seem strange, that there should be yet a Ministry in the World, considering, First, the many Enemies on every hand that it still hath, both open, and secret, potent, and politic; Atheists, and Papists, and Apostates, and Schismatics, and Sectaries of all sorts, as Quakers, Ranters Anabaptists, Familists, and what not? however they may in some things disagree among themselves, yet herein have and do all agree for to oppose the Ministry. And secondly, considering how many ways and means have been, and still are attempted to ruin it, what stones have been left unturned; what designs unassayed, to overthrow it? many of which have notably of late been held forth 
v Jus Divinum Ministerij Evangelici Preface.  as 1. By railing upon, and reviling the persons of God's Ministers, and raising all manner of Reproaches against them, etc. Secondly, Crying down the present Ministry as Antichristian, etc. Thirdly, By taking away their maintenance, or at least attempting it. Fourthly, By setting up the basest and meanest of the People, and such as have no Arts nor Knowledge in the Tongues to be Preachers, that thereby they might make the World believe, that the Ministerial Office is of all other, the lowest and easiest. Fifthly, By denying the very Office itself; these with divers others of the like nature, have been, and still are the ways and means whereby many seek to ruin the Ministry.  
And if to all these we add, the World's woeful undervaluing, and contemning of the Ministry, treading that under their feet, which they should wear as a Crown upon their Head, I 
Rev. 12. 1.  mean the Ministers and their Gospel-doctrine, O how much more wonderful will it appear, that there is yet a Ministry in the World? but the Scriptures cannot be broken, made void, and therefore though it be wonderful, yet it is so. Thus that there is a Ministry yet in the World, it is not that the Devil, together with his instruments of all sorts, have been wanting to overthrow it; It is not that the ungrateful World hath not demerited the removal of it; but because God's Word cannot be made void, I mean as to a Ministry somewhere, though not it may be here or there, in this or that place, but in some place; Thus that the Ministry of the Word shall continue to the end of the World, is clearly held forth, Eph. 4. 11, 12, 13. And he gave some Apostles, and some Prophets, and some Evangelists; and some Pastors, and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ: till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: Till we all come, that is here to be marked and observed, that the Ministry is to continue to the end, the use of it being to the end while we are in the World-Look as while a house is not fully built, the Workmen may not be dismissed; So until the House of God have every Believer, every stone of it laid, the Builders of it must be continued; hence this Ministry of the Pastor and Teacher, is called an enduring Ministry, a Ministry that remains, 2 Cor. 3. 11. For if that which was done away was glorious, much more that which remains is glorious.  
Thus the Lord hath always had Pastors and Teachers in his Church, though they have not always been so apparent, and so will have to the end of the World, maugre all the malice of Satan and his instruments, thus it is said, Revel. 12. 6. That the Woman, i. e. the Church, fled into the Wilderness, where she had a place prepared of God, that they should feed her there, a thousand two hundred and threescore days. The Church here, is in an obscure, afflicted, and solitary condition, in the Wilderness, and yet she has a place prepared of God that they should feed her, they, who? this seems to refer to the 2. Witnesses, Chapter 11. 3. God's faithful Ministers they should feed her there, for it falls out in the same time, as appears by the number of days, Chapter 11. 3. An Allusion to the feeding of the Israelites in the Wilderness. God's faithful Ministers are those that feed the Church, Jer. 3. 15. John 21. 15. Acts 20. 28. And these here are sent forth by God for this very purpose, to feed, maintain, and uphold the Church of God, Now all the while she is in the Wilderness, in her obscure, retired, afflicted, and solitary state and condition; So that the Church hath still in her obscurest state, had her Pastors and Teachers that feed her, and so shall have to the end of the World.  
So 1 Cor. 12. 28. And God hath set some in the Church, First Apostles, Secondarily Prophets, Thirdly Teachers, etc. Set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constituit, settled, confirmed, established, and if God have established them, who shall extirpate them? and Revel. 2. 1. Christ is said to hold the Stars in his right Hand, and this being Scripture that cannot be broken, who should pull them thence, where can they be safer than there? it notes Christ's Love to them, and care of them, to keep them safe; so Matth●w 28. 20. And lo I am with you always to the end of the World, and if God be with us, and for us, who can be against us? truly many may be, and are against us, but not so as to carry it, there is no Wisdom, nor Counsel, nor Understanding against the Lord, that is effectual, that is able to prevail against the Lord; As Gamaliel said, Acts 5. 38, 39 For if this Counsel, or this work be of Man (speaking of the work which the Apostles did act and carry on) i. e. ordained of Men, and taken up merely by humane authority, it will come to nought, it will be broken, the Greeks is loosed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if it be of God, i. e. ordained & appointed by him, undertaken, and carried on by his authority & command, ye cannot overthrow it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dissolvere, break it, lose it, lest haply ye be found to fight against God,— or beware, take heed, lest ye be found to fight against God, so Beza, & videte ne etiam cum Deo pugnare comperiamini, as if he should say, it is vain and impious to fight against God, and folly to think ever to prevail against that which is of him.  
Thus we see whence it is, that there is yet a Church and Ministry in the World, that they are not utterly overthrown and broken, it is, because these and the like Scriptures cannot be broken; and how comfortable is this to think, that let Hell break lose, and the World never so much rage, yet God will still have a Church and Ministry in the World, both those that shall teach, and others that shall be taught, even to end of the World, for the word affirming it, it cannot be made void.  
6. Again, cannot the Scripture be broken, but 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 coming? 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 madness 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, james 2. 9 The Devils believe and tremble, 
w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horrescunt, Contremiscunt, The word seems to imply an extreme fear and horror, which causes not only 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 profane 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 demandest where is the promise of his coming? this is not only 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 denied and laughed at, and what blasphemy, and desperate folly and madness is this?  
Of such we likewise read, Isay 5. 18, 19 woe 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 counsel 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 God's word, which cannot possible be made void; 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? threatened 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 woeful 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 disannulled, as God tells those in the 5. jer. 12, 13, 14. they have denied the Lord, or belied the Lord, and said, it is not he, neither shall evil 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 evil 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 therefore, 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 days of old, and as those, Zach. 1. 6. like as the Lord of Hosts thought to do unto us according to our ways, and according to our do, so hath he dealt with us, and as Dan. 9 12. he hath confirmed his words which he spoke 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 ways made, as if it could, or would be broken, that we have not walked, nor lived up to this truth, that our behaviours, carriages, and demeanours, 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 denied 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 God's 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 receive 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 th● 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 lie; and what do we less, 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 afraid; he ●●ally assented to what God by his word threatened; so when we profess ourselves to be heirs of the promises, and yet do not rely on them, nor comfort ourselves in them, what is this, but really to make, as if what God speaks should never come to pass? O there are many ways (as I might show 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, no● 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  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 praising of God, and still give thanks to God, what do we less 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 God's 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 i● 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 wisdom's ways, 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 affirms 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 myself, 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 ways crossed, and contradicted this truth, and made as if the Scripture could be broken? yea, and many other ways; but I shall leave it to your own meditations, to enlarge 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 engage us, and prevail with us, much to read it, and often to excercise ourselves 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 erroneous; 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 falsehood, the Hebrew word which we render pure, signifies tried, purged, or purified, and so rendered in the margin, 
x Tzerufhah a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He melted Metal, or he purified, or purged in the fire, as Goldsmiths do Gold, etc.  tried, or refined, and Ainsworth renders it, thy saying is fined vehemently, junius Purgatus est Sermo tuus valde, and so Piscator, a metaphorical expression, implying, there is not the least mixture, or dross of falsehood, or deceit therein, suitable to that in Psal. 12. 6. the words of the Lord are pure words, as Silver tried in a Furnacé of Earth, purified seven times; and Psal. 119. 160. thy word is true from the beginning, etc. 
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 say 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 falsehood; men's writings indeed are many times full of falsehood, and error, and for the most part, are but mixed; 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 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 looked 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 hindered 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 void, 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 Scripture and reason, and from experience, and therefore let us after all, I say, believe this, that the Scripture is that which cannot be broken; 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, there'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 Fools, and slow of heart to believe all that the Prophets have spoke; Fools, because slow of heart to believe, it being that which must be, and cannot be broken.  
3. And Thirdly, Let us not only believe this, but walk daily and continually under a sense and apprehension of this, with this firmly fixed 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 means would this be to bring us much to profit by all Scripture, by Prophecies, by Promises, by Threaten, yea, by what ever it saith or affirms.  
As the Scripture says, and affirms, yea, as good as swears, 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 persuaded 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, john 8. 24. 3. 36. Mark 16. 16. Concerning Repentance, Luke 13. 3, 5. Concerning holiness, Hebrews. 12, 14. john 13. 8. O did people but believe, that in what the Scripture says of the necessity of these it could not be broken, could they slight and neglect them as they do?  
So when the Scripture affirms, that every idle word that Men shall speak, they shall give account thereof in the day of judgement, 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 affirms, that we must all appear before the judgement 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 says, strait 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 persuasion 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 says, 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 entering into the Kingdom of Heaven than others, who can hardlier enter in than other men?  
And so I might very much enlarge myself herein, to show and demonstrate unto you, of what singular use and advantage it would be unto us, did we believe, and withal walk in the sense & apprehension of this truth, that the Scriptures cannot be broken▪ how would Threaten more startle & terrify the wicked? and how would Promises more comfort and cheer the godly? The God of hope, says 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 says and affirms? Let this prevail with us then, to seal and assent to what ever it says, though it seems 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 persuaded, though one rise from the dead. No, the world thinks otherwise, O did but a Man rise from the dead, did but a 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 persuaded; no, they would not, for the Scripture says, and that cannot be broken, if they hear not Moses and the Prophets, neither will they be persuaded though one risen from the dead, such as are not persuaded by the Word preached, such would not be persuaded, though one risen 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 form them, will show 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, etc. 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, etc. So Matthew 16. 25. Whosoever will save his life shall lose it, and whosoever will lose his life for my sake, shall find 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 only Verbally, but really, not only in point of Judgement and opinion, but of practice; as when it is said, Strait is the gate, & narrow is the way that leadeth unto life, and few there be that find 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 strait 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, etc. 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 says of the upright, Psalm 84. 11. 37. 37. Of Godliness, 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, etc. 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 liar, i. e. let God be confessed, 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, looked 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, etc. 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 ourselves see, and experience, to say as David, Psal. 86. 5. For thou Lord art good, etc. 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 precious, 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 ourselves see & perceive, as the spouse in Cant. 5. 10. my beloved is white and ruddy, the chiefest of ten thousands, his mouth is most sweet, yea, he is altogether lovely; he is more precious than Rubies, and all the things that can be desired are not to be compared to him. O as that Martyr 
G●le●cius Caracciol●s.  said, None to him, none to him, and as that noble Italian Marquis, let their Gold and Silver perish with them, who count all the gold & silver in the world worth one day's communion with Jesus Christ.  
So the Scripture saith of God's testimonies, that they are wonderful perfect, pure, holy, just, and good, Psal. 119. 129. thy testimonies are wonderful, 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. wher●fore the Law is holy, and the Commandment holy, just, and good.  
Of God's Ordinances, that they are amiable, and desirable, Psal. 84. 1. 27. 5. etc. How amiable are thy Tabernacles? etc.— To behold the beauty of the Lord, etc.  
Of God's Grace; and of such as are gracious, that they are excellent, 1 Cor. 12. last. Psal. 16. 3. Prov. 12. 26. And yet show I unto you a more excellent way,— And to the excellent, etc. The righteous is more excellent.  
Of wisdom's ways, that they are ways 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, vanity 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 let's 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 erroneous judgement fancies of them? and not rather according to the unerring sentence of God's 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 looked upon, as false, and erroneous.  
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 God's Ordinances, of the pleasantness of Christ's ways, 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 let's never rest till our judgements 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 sapi● 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 prays, 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, etc. So Jesus Christ is lovely, he is most precious, 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 Myrrh is my well-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 job in another case, job 42. 5. I have heard of thee, by the hearing of the ear, but now mine eye seethe 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? etc. 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 threatened for man's sinning, be salved, and not be broken, etc.— 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 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 man's sinning be salved, and not be broken; man had sinned, and man must die for sin, according to what God had said, Gen. 2. 19 for in the day thou eatest thereof, thou shalt surely die, 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 die 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 God's 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, etc.  
2. That if God could not have saved us, and withal 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 jehovah, 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 Wisdom and contrivement of all the Creatures in Heaven and in Earth, to find out such a way as that Man might be saved, and yet withal, what God had said be salved, the Scripture not be broken. We find in the 6th. of Daniel, that Darius there signs a Writing and a Decree, That whosoever should ask a Petition of any God or man for 30. days 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 God's 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 precious, must have ceased 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, etc. 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, etc. That he might spare us, he did not spare him, no, not his own Son, his dear Son, his beloved Son, his only 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 God's truth not be violated; For God so loved the Word, that he gave his only 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 only begotten Son into the World, that we might live through him, thus by the grace of God, as the Apostle speaks, Hebrews 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 dies 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 Soul's stead, when he told his Disciples, it was troubled, and when he cried, 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, than I say he was in our stead, surely he hath 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borne as a Porter bears an heavy burden.  borne our griefs, & carried our sorrows, 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 break, 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 of such a one, frees us from everlasting pains; and hence himself saith, if a man ' keep my sayingt, he shall never see 
John 8. 51 52.  Death, nor taste of Death, that is, eternal (for that only indeed deserves the name of Death) why? because Christ hath tasted Death for him, his Soul has been in his Soul's stead, and so God's Word comes to be salved, & man saved; And how can we now but cry out, O the depth of the riches of the Wisdom of God, and of the grace of God, how unsearchable is his Wisdom and Grace, and the ways thereof past finding out! this love indeed we may admire, but reach its dimensions we never can, O give thanks unto the Lord, for he is good, 
Psal. 107. 1, 2.  for his mercy endureth for ever, let the redeemed of the Lord say so. I they have infinite cause indeed so to say. I shall conclude this first part of this 6th. use with that of the Apostle jude, Now to the only wise God our Saviour, be Glory and Majesty, Dominion and Power, now and ever, Amen.  
Again Secondly, cannot the Scripture be broken? then from hence are we further to be exhorted and provoked, to be much in blessing and praising of God, that those things that are of so great importance and of such infinite concernment, and afford so great cause and ground of comfort, yea upon which our whole happiness and comfort depends, are according to Scripture which cannot be broken.  
As that Christ died for our sins, it is according to the Scriptures, and that he was buried, and that he risen again the third day, is according to the Scriptures. 1 Cor. 15. 3, 4. For I delivered unto you first of all, that which also I received, how that Christ died for our sins, according to the Scriptures, and that he was buried, and that he risen again the third day, according to the Scriptures, mark, according to the Scriptures. For that he was delivered for our offences, and raised again for our Justification, Romans 4. 25. And that he ascended, and now sits at the right hand of God, and there makes intercession for us, is according to the Scripture, john 20. 17. Romans 8. 34. And now what can be matter of greater comfort or sweeter consolation than this? nay, is not this that on which all our comfort and happiness depends? that Christ died for our sins, and that he risen again, and now sits at the right hand of God, and there makes intercession for us, is not this I say, the sum of all our comfort? and now blessed be God, these they are according to the Scripture. So 1 Peter 2. 6. It is contained in the Scripture, Behold, I lay in Zion a chief cornerstone, elect, precious, and he that believeth on him shall not be confounded; so he that believeth on me, as the Scripture hath said, out of his belly shall flow Rivers of living Water, John 7. 38. And so the Scripture saith, whosoever believeth on him shall not be▪ ashamed, Rom. 10. 1. So it is written, it is Scripture, that Eye hath not seen, nor Ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9  
So that God is merciful, and gracious, 
Exo. 34. 6.  long-suffering, is according to Scripture.  
That he forgives iniquity, transgression, 
Verse. 7.  and sin, is according to Scripture.  
That he will sub due his people's iniquities, 
Mich. 7. 19  and cast their Sins into the depths of the Sea, is according to Scripture.  
That he delights in mercy, and to 
Mich. 7. 18 Jer. 9 24.  exercise loving kindness in the earth, is according to Scripture.  
That he will heal his people's back-slidings, 
Hos. 14. 4.  and love them freely, is according to Scripture.  
That such as come unto Christ, he will 
Joh. 6. 37  in no wise cast out, is according to Scripture.  
That a bruised Reed shall he not break, 
Mat. 12. 20  and smoking Flax will he not quench, till he send forth judgement unto victory, is according to Scripture.  
That he will give the Holy Spirit to 
Lu. 11. 13.  them that ask him, is according to Scripture.  
That they that wait on the Lord, shall renew their strength, that they shall 
Isa. 40. 31.  mount up with wings as Eagles, that they shall run and not be weary, and walk and not faint, is according to Scripture.  
That he said unto the seed of Jacob, 
Isa. 45. 19  Seek not me in vain, is according to Scripture.  
That he will gather the Lambs with 
Isa 40. 11.  his arm, and carry them in his bosom, etc. is according to Scripture.  
That the gates of Hell shall not prevail 
Mat. 16. 18  against the Church, is according to Scripture.  
That Christ holds his stars in his right 
Rev. 2. 1.  hand, is according to Scripture.  
That he is with them always even to 
Ma. 28. 20  the end of the World, is according to the Scripture.  
And now the Scripture being that which cannot be broken, what a comfort is it, & what cause have we to bless God, that these, yea, and innumerable more, which are of like importance with these, and make so much for our comfort, are according to Scripture which cannot be broken?  
Thirdly, Again, cannot the Scriptures be broken, and it is easier for Heaven and earth to pass away, than one tittle of God's Word to fail? then let such in the Third place be exhorted and provoked, to be much in blessing and praising God, whom he hath brought into such a condition, for whom he hath done such great things; Great things indeed, as that they may be saved, and the Scripture not be broken; Let such I say, be much in blessing and praising God, for there is infinite cause, for the Scripture cannot be broken for any, it was not for Christ himself, and for God to do that for thee, to bring thee into such an estate and condition through Grace, as that thou mayest be saved, and the Scripture not be broken, O what infinite cause hast thou to be much in blessing and praising God. Now if thou art one who art regenerate, born again, become a new creature, one who art holy and pure in heart, thou mayst be saved, and the Scripture not be broken. So if thou art such a one who dost indeed believe, and repent of thy sins, and art fruitful in good works, thou mayest then be saved, and the Scripture not be broken; nay, let me tell thee to thy comfort, that if being such an one, thou shouldest not be saved, the Scripture it would be broken, it would not be fulfilled, for that such shall be saved, it is every where according to Scripture.  
1. That such as are regenerate and holy shall be saved, is according to Scripture, Matthew 5. 8. Rom. 6. 22. John 3. 3, 5. And what doth this imply, but that if a man be regenerate and born again he shall enter into the Kingdom of heaven?  
2. That 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, john 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 mayst 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 thankful 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 always 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 let's be exhorted from hence, to try all doctrines and opinions by Scripture, to bring all to this touchstone, to this adequate 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 Scriptures tuto inniti passumus, ne● est, quod fraudem ullam metuant, qui harum lucern●m sibi proponunt; & revera impii, qui adversus ●as disp●tare audent. .  
This is the true touchstone, and public standard, as it were, for the trial 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, etc. To the Scripture, as to the touchstone whereby you are to try all doctrines, that cannot be broken, that's unerring, infallible, immutable, unalterable, ever the same, truth itself, 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 touchstone, 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 Saducees, Ye do err, not knowing the Scriptures; they did not search, nor inquire there; for if they had, that would have discovered to them their error; and by this it is, that the Church hath still tried, and condemned all Heresies, as the Arrian, the Pelagian and others 
c Solis divinis literis ver● doctrina a falsa discerni potest. Pet. M●r●. in Rom 16. 17. ; and this the Apostle 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 prophesy, whereunto you do well that you take heed, as unto a light that shineth in a dark place, until the day d●w●, a●d the daystar 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 voice from heaven then uttered; and yet verse 19 we have (saith he) a more sure word of Prophecy, than Gods own audible voice 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 itself 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 tribuend●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 Christian● 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. judge not; saith our Saviour, john 7. 24. according to the outward appearance, but judge righteous judgement; and then we judge righteous judgement, when we judge of things, according to the righteous, and unerring judgement of the word of God (for we are sure, that is according to truth) and not according to the world, or outward appearance. There is a woe denounced against them, that c●ll evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter, Isaiah 5. 20. That call that evil, which the Scripture calls good, and call that good, which the Scripture calls evil, that put that for darkness, which the Scripture calls light, and that for light, which the Scripture calls darkness, that put that for bitter, the Scripture calls sweet, & that for sweet, the Scripture calls bitter. Woe to such, because they say of things quite contrary to the Scripture, which cannot be broken, which cannot err; and so judge not righteous judgement.  
According to outward appearance, such as are poor, seem miserable, and so the world judges of them; but now let us judge of such, as the Scripture saith of them, for that cannot err; and judging according to that, we may judge of them, as such as may be happy for all their poverty, Luke 6. 20. Blessed be ye poor, for yours is the Kingdom of God, Jam. 2. 5. Harken my beloved, hath not God chosen the poor of this world rich in Faith, and Heirs of the Kingdom which he hath promised to them that love him? So according to the outward appearance, and as the world judges, such seem the only happy men, who are rich, and great, and in high place, and in health, and at ease; but now judge we of such as the Scripture saith of them, which cannot err, and that tells us, they may yet be miserable enough for all their riches, and outward greatness; as Luke 6. 24, 25. But woe unto you that are rich, etc. James 5. 1, 2, 3▪ Go to now ye rich men, weep and howl for your miseries that shall come upon you, your riches are corrupted, etc. Job 20. 22 in the fullness of his sufficiency he shall be in straits, etc. Zach. 1. 15. And I am very sore displeased with the heathen that are at ease, etc. So Amos 6▪ 1, 4, 5, 6. Job 20. 6▪ 7. 5. 3. etc. So according to the outward appearance, and as the world judges, it seems long before the Lord fulfils his promises, prophecies, threaten, but now judge hereof according to the Scripture, and it is but a little while; for yet a little while, and he that shall come, will come, etc. Hebr. 10. 37. surely I come quickly, Rev. 22. 20. Rom. 16. 20. And the God of Peace shall bruise Satan shortly under your feet, Rev. 1. 1.— which must shortly come to pass; and v. 2. for the time is at▪ hand. Psal. 90. 5. for a thousand years in thy sight, are but as yesterday, when it is past, and as a watch in the night. Psal. 37. 10. for yet a little while, & the wicked shall not be. So Job 20, 5. 24. 24. So according to outward appearance▪ and as the world judges, such seem enemies, that reprove others, and it is deemed hatred, but let us judge of such, as the Scripture judges of them, and that speaks them friends, & that their reproof is love, and the contrary hatred, Leu. 19 17. Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.  
So to cause offences, to lay stumbling blocks in people's way heaven-ward, to scandal such as are weak, and infirm, this seems as the world judges of it no great matter, but let us judge of this, as the Scripture judges of it, and that saith, woe to such a one; and it was better a Millstone were hanged about his neck▪ and he cast into the Sea, than that he should offend any of Christ's little ones, Luke 17. 1, 2.  
So to be saved, to go to heaven, this as the world judges of it, and as men generally think, is no such great matter, it is no such difficult thing, what needs all this ado say some? I, but let us judge hereof, as the Scripture judges, and saith of it, and then we shall see it is otherwise, for that saith, strive to enter in at the strait gate, for many, I say unto you, will seek to enter in, and shall not be able, Luke 13. 14. and if the righteous scarcely be saved, where shall the sinner and ungodly appear? scarcely, not but that the righteous are wholly and altogether saved, saved to the utmost, Heb. 7. 25. but the meaning is, not without much difficulty, and much ado, not without great pains, labour, and lassitude, not without many trials, & afflictions, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used of such things, as not without much labour, and difficulty, are brought about, as Acts 27. 7. and scarce were come over against Guidus▪ scarce, the Greek is the same as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scarce, & signifies not without a great deal of labour and difficulty, so H●b. 4. 11. let us labour therefore to enter into that rest, labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is very emphatical, let us labour, or study, it notes both care, labour, and expedition, setting our heads a work▪ and hands a work, & all a work, & with all expedition too; So Luk▪ 21. 36. Watch yea therefore, and pray always, that ye may be accounted worthy to escape all those things that ●●all come to pass, and to stand before the S●● of man, 1 Cor. 9 24. Know ye not, that they which run in a race, run all, but one receives the prize; so run that ye may obtain. So that there must not be only running, but such running.  
9 Again, cannot the Scripture be broken? then let us be exhorted from hence,  
First, Not to be offended, nor scandalised▪ nor overmuch troubled at the sufferings, and afflictions of the Church, and people of God, when it seems to go ill with them, as to their outward state, and condition; why? because this is no other than what the Scripture hath spoken, and foretold shall be, and the Scripture cannot be broken; Many are the afflictions of the righteous, Psa. 34. 19 and we must through many tribulations, enter into the Kingdom of God, Acts 14. 22. and in the world you shall have tribulation, John 16. 33. yea, and all that will live godly in Christ Jesus shall suffer persecution, 2 Tim. 3. 12. and if any man will come after me, let him deny himself, and take up his Cross, and follow me.  
And the rather we should not be offended, nor scandalised at them, not only in regard that the Scripture which cannot be broken hath foretold them; but likewise in that the Scripture which cannot be broken hath spoken so much of the good, and comfort, and benefit of them, Rom. 8. 28. and we know that all things work together for good, to ●hem that love God, to them who are the called according to his purpose, Heb. 12. 9, 10. furthermore, we have had Fathers of our flesh, which corrected us, and we gave them reverence, shall we not much rather be in subjection to the Father of Spirits and live? for they verily for a few day's chastened us after their own pleasure, but he, for our profit, that we might be partakers of his holiness▪ Phil. 1. 19 for I know that this shall turn to my salvation through your Prayer, & the supply of the Spirit of Jesus Christ, Psal. 119. 67. before I was afflicted, I went astray, but now I have kept thy word; & 71▪ it is good for me, that I have been afflicted, that I might learn thy Statutes.  
1. The Scripture speaks of them, as tokens of God's love & favour, Rev. 3. 19 Heb. 12. 5, 6. Prov. 3. 11, 12. as many as I love, I rebuke, and chasten, etc.  
2. As dealing in afflicting of them as with Sons, Heb. 12. 7, 8. if ye endure chastening, God dealeth with you, as with Sons, etc.  
3. As being to purge iniquity, and to take away sin, Isa. 27. 9 by this shall the iniquity of Jacob be purged, and this is the fruit to take away his sin.  
4. As being but to try and ercercise their graces, Job 13. 10. Ps. 66. 10. james 1. 12. 1 Pet. 1. 7. 4. 12. Rev. 2. 10. when he hath tried me, etc.  
5. As furthering, & promoting grace here, & as augmenting glory hereafter, Rom. 5. 3, 4, 5. jam. 1. 2, 3. 2 Cor. 4. 17▪ tribulation worketh patience, etc.  
6. As preventing sadder things, which shall befall the world, 1 Cor. 11. 32.— we are chastened of the Lord, that we should not be condemned with the world.  
Nor secondly, at the Errors, Heresies, and Apostasies of these latter days, that perilous times are come, and many deceivers are gone forth, and deceive many, for these are no other, than what the Scripture long since foretold, and the Scripture cannot he broken; not that the Scripture foretelling them, was the cause of them, but being to come, the Scripture hath foretold them, that so we might not be scandalised at them, the Scripture being that which cannot be broken; thus the Scripture in divers places hath foretold them, Matth. 24. 4, 5. And Jesus answered and said unto them, Take heed that no man deceive you, for many shall come in my name, saying, I am Christ, and shall deceive many; and so again, in 11, 12, 24, 25. verse. many false Prophets shall arise, and deceive many, etc. 1 Tim. 4. 1. Now the Spirit speaketh expressly, that in the last times, some shall departed from the faith, giving heed to seducing spirits, and doctrines of devils, 2 Tim. 3. 1, 2. this know, that in the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, and so on, 2 Pet. 2. 1. But there were false Prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable Heresies, denying the Lord that bought them, and bring upon themselves swift destruction, 1 Cor. 11. 19 For there must be Heresies among you, etc. as by reason of Satan's Malice, man's corruption, God's just judgement, and wise counsel, who draws light out of darkness, and that they which are approved, may be made manifest, and the like so, because of the frequent predictions of the word.  
Tenthly, and lastly, cannot the Scripture be broken, but what ever it promises, shall it certainly be performed? then there are several other duties which from hence we are to be exhorted and much encouraged unto, and that upon this account, because the Scripture which cannot be broken, hath made so many great and precious promises unto them, as  
1. To love God, to which the Scripture that cannot be broken, hath made so many great and precious promises, as Rom. 8. 28. all things shall work together for good to them that love God; and 1 Cor. 2. 9 Eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive what God hath prepared for ●hem that love him; and 1 james 12. Psa. 91. 14, 15. john 14. 15, 16, 17. 21, 23. God hath promised them the Crown of life: he will deliver them, etc. Such shall be loved of the Father, and Christ will love them, and manifest himself to them; and both will make their abode with them, etc. and many other places, that speak what God will do for them that love him.  
2. To fear God,— Psal. 25. 14. 34. 9 103. 13, 17. 115. 13. The secret of the Lord is with them that fear him, etc. there is no want to them that fear him: he pities them as a Father his Children: he will bless them both small and great.  
3. To trust in God,— Psa. 32. 10. 125. 1. Isay 26. 3. jer. 17. 7. Mercy shall compass such about: they shall be as Mount Zion, etc. God will keep them in perfect peace: he is blessed, & shall be as a tree planted by the waters, etc.  
4. To ask, seek, and call upon God, Luke 11. 9, 10. and 13. verse 5. john 16. 24. james 1. 5. Psal. 145. 18. Ask, and it shall be given you, etc. how much more, shall your heavenly Father give the holy Spirit, & c? he giveth to such liberally, and upbraideth not.  
5. To wait upon God in his ways, Isa. 64. 5. Isay 45. 19 Matth▪ 18. 20. Psa▪ 63▪ 2. 73. last. Psa. 84. 10. God meets such, they shall not seek him in vain, etc.  
6. Being weary, and heavy laden to come unto Christ, Matth. 11. 28. john 6. 27. to such he will give rest, and will in no wise cast out.  
7. To follow Christ, john 12. 26. Matth. 19 28. such shall be where Christ himself is, and shall sit upon thrones, etc.  
8. To part with any thing for Christ, Matth. 16. 24, 25. Mark 19 29, 30. such shall receive an hundred fold here, etc. and in the world to come eternal life.  
9 To suffer for Christ, 2 Tim. 2. 12. Matth. 5. 10, 11, 12. 1 Pet. 4. 13, 14. Luke 22. 28, 29. etc. Such shall reign with him, are pronounced blessed, and the Spirit of God, and of glory, rests upon them, etc.  
10. To overcome our spiritual enemies, Rev. 2. 7. 11. 17, 26, 27, 28. Rev. 3. 5. 12. 21. 21. 7. Such shall eat of the tree of life, etc. shall not be hurt of the second death, shall eat of the hidden Manna, etc. shall be clothed with white raiment, etc. shall sit with▪ Christ in his throne, etc. shall inherit all things, and God will be their God, and they shall be his Sons. And so I might instance in divers others, but these you may observe, and take notice of ourselves.  
Again, cannot the Scripture be broken, 
Use 4. Of Admonition.  was it not, nor could it not be broken, no not in reference to the Son of God himself, no not in the least circumstance of those sufferings which it had foretell 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 means 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 point 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 break of his dear Son, but all were fully undergon by him: And he that would not have the Scripture broken or dispensed with, for his Son, his dear and blessed Son, will he have it broken or dispensed withal 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 blindness, darkness, 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 form them, will show 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 God's hands, but that here God produces against them, It is a people of no understanding, therefore, etc. 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 show 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 form me, will show me favour, I am his Workmanship; I but no matter for that, if thou continuest still in a state of blindness and ignorance, so livest and so diest, if he that made thee has mercy on thee, or he that form thee, show 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 says 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 means conducing thereunto, and to come unto the knowledge of the truth, and when Paul is sent to the Gentiles that they may receive forgiveness of sins, and inheritance amongst them which are sanctified, the way is, by opening their eyes, and turning them from darkness to light, and for this end has the dayspring from on high visited us, to give light to them that sit in darkness 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, says 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 ware 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, says Solomon 
Prov. 9 2. , it is not good, nay, it is not only not good, but exceeding evil and pernicious; 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 Understanding, 
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 Understanding rather than choice Silver? and Wisdom is the 
Pro. 16. 16 4. 7.  principal thing; therefore get Wisdom, and with all thy get get Understanding; Acquaint now thyself with him, and be at peace, so shall good come 
Job 22. 21  unto thee. There is (says Elihu) a Spirit in Man, and the inspiration of the Almighty gives them Understanding; 
Job 32▪ 8.  Go to God therefore for it: For it is he that is a God of Knowledge, 2 Sam. 2. 3. There is a promise, the earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea. O desire the 
Isa. 11. 9  Lord to fill thy Soul with Knowledge.  
2. Again, Secondly, if continuing in a state of Unregeneracy thou be saved, the Scripture must be broken, you cannot, continuing in such an estate, be saved, except the Scripture be broken; for the Scripture in several places speaks quite contrary, as to such being saved, continuing such; As John 3. ●. And again the 5. Verse, Jesus answered and said unto him, Verily, verily, I say unto thee, except a Man be born again, he cannot see the Kingdom of God; and except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God; I say unto the●, I, who am the Amen, the faithful and true Witness, yea truth itself, and cannot lie, I who came to open, and give an entrance into the Kingdom of▪ God, yet I say, yea, he does as good as▪ swear, Verily, verily, I say unto thee, except a Man be born again, he cannot enter into the Kingdom of God; So Heb. 12. 14. Without Holinsse no Man shall see the Lord. No Man, no, without being sanctified, there's no being saved; Blessed, indeed, are the pure in heart, for they shall see God, but without purity there's no seeing God; No, however it may be at present thou mayst scoff at Purity and Holiness, and call it Preciseness, yet know, it is that, without which thou canst never be saved, except the Scripture be broken; And rather than the Scripture should be broken, God will break ten thousand such as thou art, the Scripture cannot be broken, And therefore canst not thou but be broken continuing such. So john 13. 8. If I wash thee not, thou hast no part with me, i. e. If I make thee not clean from thy sins, freely pardoning them, and sanctifying thee, if I wash thee not from sinsguiltiness by my blood, and from sinsfilthiness by my Spirit, thou hast no part with me in Heaven, in eternal happiness, in glory, in everlasting life, in that celestial Paradise; And therefore let such hearken to that sovereign counsel of the Apostle, in Heb. 12. 14▪ Fellow Holiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, follow hard, press with an eager pursuit after Holiness; as one, who will not leave, till he hath what he follows 
h Est magno study annit ut assequaris, to follow, as a Hunter his pr●y who pursues it till he take it. , and is there not cause, when as if ever without it we see God, the Scripture must be broken?  
3. Again, Thirdly, if continuing in a state of Unbelief, if not coming to Christ, and believing on him, you be saved, the Scripture must be broken, for the Scripture absolutely and indispensably requires Faith in all that are saved, and excludes all such from salvation who do not believe, Mark 16. 16. He that believeth, and is baptised, shall be saved, but he that believeth not, shall be damned, and that though he be baptised, so john 3. 36. He that believeth on the Son, hath everlasting life, but he that believeth not the Son, shall not see life, but the wrath of God abideth on him, and he that believes not, is condemned already▪ verse 18. and john 8. 24. If ye believe not that I am he, ye shall die in your sins, a sad threatening, Rev. 21. 8. The unbelieving shall have their part in the lake which burns with fire and brimstone, which is the Second Death, so that if thou, continuing still in Unbelief, shouldest see life, or be exempt from the wrath of God abiding on thee (which is a burden so exceeding grievous and intolerable,) or shouldest not be damned and die in thy sins, the Scripture must be broken, if continuing▪ shut up in Unbelief, thou shouldest not be shut out of Heaven, and have thy part in the lake which burneth with fire & brimstoné, which is the second Death, the Scripture must be broken; & therefore hearken to that blessed Counsel our Saviour gives, Jo. 12. 36 Whilst you have light, believe still in the light, while ye have the light of the Gospel, believe in the light who is the Son of God; while ye have the light of the Word of God, believein the Word which is God; let these beams lead you to that Sun, these streams to that Ocean, this is the great Gospel-work, joh. 6. 29. and the great Gospel-command, 1 joh. 321. This is the great business, both of the light of life, Joh. 11. 26. and the light of the Gospel, & except while we have the light, we believe in this light, we must, unless the Scripture be broken, be cast into utter darkness.  
4. Again, Fourthly, if continuing in a state of impenitency, you should be saved, the Scripture must be broken, for the Scripture is absolutely and indispensably for repentance in all that are saved, & affirms, except we repent, we shall certainly perish, Luke 13. 3. Except you repent, you shall all likewise prish; and again, V 5. Except you repent, you shall all certainly perish, aut poenitendum aut pereundum, there is no way but repenting, or perishing, according to what the Scripture holds forth; we must either repent of our sins, and turn from them here, or burn in Hell for them for ever hereafter; So that though you now it may be make a mock of sin, you must come to mourn for it, though you now it may be sport with it, you must come to be in pain with it, and for it, or else if you do not perish, the Scripture must be broken, though thy heart now be never so stony, never so hard and impenitent, yet this stony, hard, and impenitent heart of thine, must come to relent, must become an heart of flesh, it must come to be broken for sin, and from sin, or else, if ever thou be'st saved, the Scripture must be broken. And therefore sovereign Counsel is that which God gives to sinners, Ezek. 18. 30. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin, else it will, and James 4. 8, 9, 10. Cleanse your hands you sinners, and purify your hearts ye double-minded, be afflicted, and mourn, and weep, etc. And that of the Apostle, Acts 3. 19 Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; This made John the Baptist, and our Saviour, and his Disciples so much to preach and press Repentance, making it the Sum of their preaching, because though Christ came into the World to save sinners, yet except they come to be penitent sinners, they cannot be saved, though they be not saved for it, yet neither can they be saved without it: and hence I say did our Saviour, and his Disciples, so much press it, as Matthew 3▪ 2. Repent, for the Kingdom of Heaven is at hand, and 4. 17. From that time jesus began to preach, and to say, Repent, for the Kingdom of Heaven is at hand, Mark 6. 12. And they went out and preached that men should repent, Acts 26. 20. Paul shown first unto them of Damascus, and at jerusalem, and throughout all the coasts of judea, and then to the Gentiles, that they should repent, and turn to God, etc.  
5. Again, Fifthly, if continuing fruitless and unprofitable, you should be saved, the Scripture must be broken, for the Scripture holds out destruction to all such continuing so, Matthew 7. 19 Every Tree that bringeth not forth good fruit, is hewn down and cast into the fire; though thou be'st not profane, nor such a notorioussinner, as some are, yet withal if thou be'st not pious, and bringest not forth good fruit, thou wilt certainly perish, or the Scripture must be broken, for that here says, that every Tree, not only that bears evil fruit, but that bringeth not forth good fruit, is hewn down and cast into the fire, as we ourselves cut down unfruitful Trees, such as bring for●h no good fruit, though they bear no dangerous fruit, Matthew 3. 10. And now also the axe is laid unto the root of the Trees, therefore every Tree which bringeth not forth good fruit, is hewn down and cast into the fire, and john 15. 2. Every branch in me that beareth not fruit, he taketh away; Every branch, i. e. every professor of Christian Religion, every Member of the Church; in me, i. e. that seems to be in me, that makes a profession of being in me, that makes himself or others believe he is in me, that is, that he has Faith, and believes in Christ, not that truly, and really he is in me, for than he could not but bear fruit, neither could he be taken away; that beareth not fruit, i. e. good fruit, he doth not say, that beareth evil fruit, but that beareth not good fruit; he taketh away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tollit eum, i. e. aufert, amputat, he cuts off, takes away, by destroying, abolishing, he brings to eternal destruction, casts into the fire of hell, adeo abjicitur in ●eternum exitium.  
So that however thou may seem a branch in Christ, and go for a branch in Christ, be taken for a branch in Christ, yet if thou dost not bear fruit, good fruit, if thou be'st not taken away, i. e, cut off, and destroyed, the Scripture must be broken, Matth. 25. 30. and cast ye the unprofitable servant into outward darkness, there shall be weeping, and knashing of teeth 
i Inutiles servi frustra se excusabunt, & pessime mulctabuntur paenis ●ternis. Tossan. in loc. ; the unprofitable servant, he who though he did not waste his Master's goods, yet did not improve them; and therefore let such hearken to that Sovereign Counsel of john the Baptist, Matth. 3. 8. bring forth therefore fruits meet for repentance, etc. For without fruit, there is no way, but to the fire, except the Scripture be found false.  
Thus if continuing in any of these estates, if continuing in spiritual blindness, and ignorance, if continuing unregenerate, and unholy, if continuing still in unbelief, if going on still impenitently in your sins, if continuing still barren, fruitless, and unprofitable, under the means of grace, you ever be saved, the Scripture must be broken; but the Scripture as you have heard, can no ways possibly be broken, no, God will break all, before he will break one jot, or tittle of his word, it was not in the least broken, no, not for the Son of God himself, and how should it then be broken for others? and therefore how shouldest thou continue one moment longer in such an estate, in which yet thou canst not be saved, except the Scripture be broken, which yet can never be broken? O how canst thou give sleep to thine eyes, or slumber to thine eyelids, till thou hast got out of such an estate 
k Potes hoc sub casu ducere somnes? Psal. 39 5. Job 7. 6, 7. Prov. 27. 1 James 4. 14. ? especially considering how short, and uncertain thy time is here, and not knowing how suddenly God may call for thee away hence; That fool in the 12▪ Luck, that counted of so many years, God tells him, This night thy soul shall be required of thee, which made Austin say, he would not for the gain of a whole world be an Atheist for one hour, because he knew not, but God might in that very hour call for him: And so knowest thou how suddenly God may call for thee? and what will become of thee, if thou be'st found in such an estate, in which thou canst not be saved, except the Scripture be broken? why? thou canst not then be saved, for the Scripture cannot be broken; and therefore sit down, and consider, and bewail the sadness of thy present condition, and make thy moan to God; Lord what a miserable poor creature am I? being in such a condition, as wherein I cannot be saved, except the Scripture be broken, and that cannot be broken, and how sad then is my condition? Lord pity thy poor creature, and have compassion on me, in this so sad a condition, thus in the sight and sense of thy present sad condition, go unto God, and cry, and make thy moan unto him, who can perform all things for thee, who 
Psa. 57 2.  can bring thee into such an estate, in which thou mayst be saved; and the Scripture not be broken; yea in which if thou shouldest not be saved, the Scripture would be broken; he can enlighten thee 
a Eph. 1. 17, 18. , and regenerate thee 
b Eze. 36. 26. , and work faith in thee 
c Col. 2. 10. , and give repentance to thee 
d 2 Tim. 2. 25. , and make much fruit to be brought forth by thee 
e Hosca 14. 5. 2 Co●. ●. 17. ; if any man, saith the Apostle, be in Christ, he is a new creature: old things are passed away, behold all things are become new; so if ever thou be'st saved, thou must become a new creature; old things must pass away, & all things must become new: but mark what follows, v. 18. and all things are of God, etc. and therefore go to this God, and cry unto him, and never rest till he hath brought thee out of such a condition, in which thou canst not be saved, ekcept the Scripture be broken; for the Scripture cannot be broken; and therefore break off sleep from thine eyes, and slumber from thine eyelids, till thou hast gotten out of such an estate; de necessariis, we say, non est deliberandum, necessary things fall not under deliberation, if a man was falling 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 shouldst get out of such a condition, or no? no, what thou dost do, do speedily, lest thyself 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 fulfilled 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 fulfilled, (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 threatened, it being that which shall as certainly be fulfilled, as if it were already fulfilled. 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 threatened against others, for their invincible obstinacy in their sins, O Lord, I have heard thy speech, and was afraid at thy threaten, and v. 16. when I heard, my belly trembled, my lips quivered at thy voice, rottenness entered into my bones, and I trembled in myself, etc. here are various expressions, to show how deeply he was affected, and afflicted with God's threaten, & 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 filled with terror, upon whom they were certainly to be fulfilled?  
O let all wicked, and ungodly men, take a survey of the threaten 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 fulfilled, 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 evil unto them, no, but I will do it, I will not leave what I have threatened unfulfilled; and Eze. 12. 25. for I am the Lord, I will speak▪ and the word that I shall speak▪ shall come to pass; 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 myself, and give being to all others, so sure will I give being to my promises, and threaten; 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, than many sorrows shall be to the wicked, for this is part of the Scripture, one of the Scripture threaten, and so cannot be broken, Psal. 32. 10.  
If the Scripture cannot be broken, 
Pro●. 11. ●1.  then, though hand join 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 perverseness of transgressors shall destroy them.  
Then he that despiseth his ways shall die.  
Then he that being often reproved, hardeneth 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 brimstone, and an horrible tempest; this shall be the portion of their cup.  
Then the wicked shall wring out▪ and 
Psa. 75. 8.  drink the dregs 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 wailing and gnashing of teeth.  
For the Scripture cannot be broken, and all these are Scripture, and therefore cannot but be fulfilled: and so I might instance in many others, but these may suffice, 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, than these, and all other threaten in the Word against them, shall certainly be fulfilled, they not getting reformed.  
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 pass through, it shall not come unto them; for they have made lies their refuge, and under falsehood have they hid themselves: but God tells such, their Covenant with Death shall be disannulled, and their agreement with Hell shall not stand; No, but God's Word shall stand, for it is said, when the overflowing Scourge stall pass through, than 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, than all such continuing such, cannot enter into the Kingdom of Heaven, for this is Scripture, that except a man be born again, he cannot ●nter into th● Kingdom of God, John 3. 3, 5.  
2. To all unbelieving ones, for if the Scripture cannot be broken, than all such continuing such, must die in their sins, shall be damned, shall not see life, but the wrath of God abideth on them, yea, they are condemned already, for this is Scripture, this, and much more doth the Scripture affirm concerning such, john 8. 24. Mark 16. 16. John▪ 3▪ 36▪ 18, etc.  
3. To all impenitent ones; for if the Scripture cannot be broken, than they must certainly perish, for this likewise is Scripture, john 13. 3, 5.  
4. To all unfruitful and unprofitable ones; for if the Scripture cannot be broken, they continuing such, shall be hewn down and cast into the fir●, cast into utter darkness, where shall be weeping and gnashing of teeth▪ for this likewise is Scripture▪ Matth●w 7. 19 25▪ 30.  
5. To all sensual and secure ones▪ for if the Scripture cannot be broken, they continuing such, the Lord shall come in a day when they look not for him, and in an hour when they are not awar● of, and shall cut them asunder, and appoint them their portion with the Hypocrites, there shall ebb weeping and gnashing of teeth, for this likewise is Scripture, Matthew 25. 50, 51.  
6. To all worldly and earthly minded ones, that sow to the flesh; for if, etc. then such shall reap corruption, and their end is destruction, for this likewise is Scripture, Galatians 6. 7, 8. Philippians 3. 19  
7. To all cruel, hardhearted, and unmerciful ones; for if, etc. then shall such have judgemtnt without mercy, then shall the King say to them at the last day, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels▪ Matth. 25. 41. James 2. 13.  
8. T● all hypocritical ones; for if the Scripture, etc. then, 1. Such heap up wrath, and, 2. Their life is among the unclean, or Sodomites, i. e. their end is alike, with the filthiest of sinners, for this is Scripture, job 36. 13, 14. 3. Then woe upon woe belongs unto them, for there are 8. woes denounced against them, in Matthew 23. 13, 14, 15. 4. Then their portion, of all portions, is the heaviest and dreadfullest, for thus the Scripture, which cannot be broken, sets it forth; for when Christ would threaten the worst of portions, he threatens, a portion with the Hypocrites, Matthew 24. 51.— And shall cut him asunder, and appoint him his portion with hypocrites, implying that of all portions, their portion is like to be the saddest and dreadfullest, for it is made the measure of others; Hypocrites are (as one glosses upon the Text) q. e. the Freeholders' of Hell, whereas other sinners are but as inmates with them, and have but a portion of their misery, they are the chief of sinners, their dissembled sanctity is double iniquity, 
l Simulata san'titas duplex iniquitas.  and theirs is the chief of misery. 5. Then they shall not come before God, they shall not enjoy the least glimpse of his face and favour, or the comfort of his presence, for this likewise is Scripture, job 13. 16. And 6. The Lord shall lead them forth with the workers of iniquity, with openly profane persons, for this likewise is Scripture, Psalm 125. 5.  
9 To all Apostates and Backsliders; for if the Scripture cannot be broken, than 1. God's Soul shall have no pleasure in them, and how sad is their condition in whom God has no delight? nay who are loathsome unto God, it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Such shall be filled with their own ways, with the fruit of their own ways, or with their own ways, i. e. with back-sliding, they shall have backsliding enough, when they are backsliden into Hell. 3. Then it had been better for such not to have known the way of righteousness, than after they have known it, to turn from the holy Commandment delivered unto them, for these and many other threaten are Scripture, Hebrews 10. 38. Pou. 14. 14. 2 Pet. 2. 21.  
10. In a word, if the Scripture, etc. then here's matter and ground of terror and trembling to all those the Apostle reckons up, 1 Cor. 6. 9, 10. as Unrighteous, Fornicators, Idolaters, effeminate, abusers of themselves with mankind, Thiefs, Covetous, Drunkards, Revilers, Extortiones, for if the Scripture cannot be broken, than such shall not inherit the Kingdom of God, for this is Scripture, Vers. 9 10.  
As also those the Apostle reckons up Philippians 3. 18, 19 viz. such as are enemies to the Cross of Christ, whose God is their belly, whose glory is their shame, who mind earthly things, for if the Scripture cannot be broken, than their end must be destruction, for that the same Scripture affirms, whose end is destruction; So also those reckoned up Revel 21. 8. The fearful, unbelieving, abominable, Murderers, Whoremongers, Sorcerers, Idolaters, and all Liars; for if the Scripture cannot be broken, than such, continuing such, must have their portion in the lake which burns with fire and brimstone, which is the second death; Verse 8.  
Cannot the Scripture be broken, but 
6. Use of Consolation,  look what ever it speaks, shall it certainly come to pass? what ever it promises, shall it certainly be performed? then here's matter and ground of singular Comfort and Consolation to the Saints, to all such who are indeed Heirs of the Scripture-promises, as the Scripture speaks of some, Heb. 6. 17. Wherein God willing more abundantly to show unto the Heirs of promise the immutability of his counsel, confirmed it by an oath? I say, if the Scripture cannot be broken, then here's matter and ground of singular Comfort and Consolation, to all such, and that in all estates and conditions whatsoever; 
m Hoc (quod Verbum Dei non excidere potest) est basiis consolationis nostrae, Pareus.  why? why, because seeing the Scripture cannot be broken, than the promises which are a main and choice part of Scripture, of which they are Heirs, cannot be broken, but shall certainly be performed and made good, and what a River of Comfort than does from hence flow to all such, the streams whereof may exceedingly rejoice and make glad the City of God? viz. the hearts of those who are Heirs of the promises; this truth that the Scripture cannot be broken, may to such be as a box of precious ointment, opened and poured forth, the sweet odour and fragrant savour whereof, may fill and exceedingly refresh their Souls.  
I may say of this point, as to the Heirs of promise, what the Spouse says of her Beloved, Cant. 4. 15. It is as it were a Fountain of Gardens, a Well of living Waters and streams from Lebanon, it is as a whole bundle of Myrrh, and a full cluster of Camphir. O assure but this, that thou art an Heir of the promises, and such are all who are Children, and if Children, than Heirs, Rom. 8. 17. That believe in Jesus Christ, and love and fear the Lord; I say, assure but this, and then in the serious consideration of this sovereign truth, thou mayst sit down and say, it is enough: for view the promises, look over them all, and that from one end of the Bible to the other, and see how many so ever they be, or how great and precious soever they be, they shall all certainly be fulfilled, be performed, and made good; My Covenant will I not break, nor alter the thing that is gone out of my mouth, Psalm 89. 34. God has spoken, says David, in his holiness I will rejoice, i. e. he has promised so and so, and I will rejoice, I, and there is great cause, for what ever God has spoken and promised, it shall certainly be performed, it shall certainly be full filled and made good, it shall not fail, no, Heaven and Earth shall pass away, but God's Word shall not pass away; Psalm 119. 89. For ever, O Lord, thy Word is settled in Heaven. Here was David's Comfort, how ever things went on Earth, how movable or unsettled soever they were, God's Word on which he fixed his Faith, was for ●ver settled in Heaven, that was a sure rock still to bear up his Faith, that would never fail, what ever else did; And this kept up his spirit▪ Psal. 27. 13. I had fainted, unless I had belived to see the goodness of the Lord in the Land of the Living. And therefore the People of God should remember God of his promises, and urge him with them, and sue them out, as Jacob, Gen. 32. 9 Hast not thou said so, and so? and is it not Scripture Lord? and the Scripture cannot be broken; thus David does often in the 119. Psalms, verse 41. Let thy mercies come unto me O Lord, even thy Salvation, according to thy Word, and 49. Remember thy Word unt● thy Servant, upon which thou hast caused me to hope, and 76. Let, I pray thee, thy merciful kindness be to my comfort, according unto thy Word unto thy Servant, and 107. I am afflicted very much, quicken me O Lord according to thy word, and 116 uphold me according to thy word, that I may live, and let me not be ashamed of my hope; & thus he pleads 2 Sa. 28, 29. And now O Lord God, thou art that God, and thy Words be true, and thou hast promised this Goodness; therefore now let it please thee to bless the House of thy Servant, that it may continue for ever before thee, for thou O Lord God hast spoken it, etc. Whatsoever things saith the Apostle, Rom. 15. 4. were written afore time, were written for our learning, that we through patience and comfort of the Scripture might have hope 
n Scripture a Consolationem assurt cum promissiones innumeras de dei praesentia auxilio & fiberatione ab aerumins, de salutari malorum exitu, de gloria denique in C●lis reposita nobis proporit. Par. in Rom. 15. 4. ; And how does the Scripture more work Patience, and cause comfort, than in the consideration of these promises wchit propounds▪ And, in regard of this that they cannot be broken? O if the Scripture cannot be broken, how many ways may this comfort and cheer the hearts of the People of God? Give me leave a little to instance in some of them, and as it were but to open this box of so precious ointment, that so you may the better resent the fragrancy and sweetness thereof, and that your spirits may be the better cheered and refreshed therewith; as,  
1. If the Scriptures cannot be broken, than the People of God shall not want any good thing; for this is part of the Scripture, it is one of the Scripture promises, Psalms 34. 10. 84. 11. They that seek the Lord shall not want any good thing; no good thing will he withhold, etc.  
2. If the Scripture cannot, &c. than all things are theirs, for this likewise is Scripture promise, 1 Co●. 3. 21, 22. All things are yours, etc.  
3. Then they shall not be forgotten; for this likewise is a Scripture-promise, Isay 49. 15, 16. Jer. 29. 10, 11. Yet will I not forget thee, etc. For I know the thoughts that I think towards you, etc.  
4. Then shall they not be left, nor forsaken; for this is, etc. Hebrews 13. 5. I will not leave thee nor forsake thee.  
5. Then is, and shall God's Grace be sufficient for them; for this is, etc. 1 Cor. 12. 9 And he said, My Grace is sufficient for thee, etc.  
6. Then shall all things work together for their good; for this is, etc. Rom. 8. 28. That all things work together for good, etc.  
7. Then shall they be upheld and sustained in their greatest weakness; for this is, etc. Isay 40. 11, 28, 29, 30, 31. 1 Cor. 10. 13. Lam. 3. 31, 32. He shall gather the Lambs with his Arms, and carry them in his Boseme, etc.  
8. Then shall nothing be able to separat them from the Love of God which is in Christ Jesus their Lord; for this is, &c. Romans 8. 35, 38, 39 John 13. 1.  
9 Then they shall never perish; for this is, etc. John 10. 28.  
10. Then sin shall not have dominion over them; for this is, &c. Romans 6. 14.  
11. Then Satan shall shortly be bruised under their feet; for this is, etc. Rom. 16. 14.  
12. Then there is no condemnation to them; for this likewise is, etc. Rom. 8. 1.  
And so I might add, then will God be with them, when they pass through the waters, and through the Rivers, they shall not overflow them, and through the fire it shall not burn them, etc. For this is a Scripture-promise, Isay 43. 2. Then in 6. troubles shall they be delivered, and in 7. there shall no evil touch them; for this is, etc. job 5. 19 Then shall they shortly be received to Christ, and be where he is; for this is, etc. john 14. 3, 17. 24. 12. 26.  
And thus I might still further run forth, and abundantly enlarge and expatiate myself; but this I shall leave for the further enlarging of your own Meditations and Observations, having shown you the way.  
Thus, that the Scripture cannot be broken, is matter and ground of singular comfort to the People of God, ●or if the Scripture cannot be broken, than the promises which are a main, & chief part thereof cannot be broken; And as this is matter & ground of singular comfort to the People of God, so let them improve it, and make use of it for their comfort; let them suck out the sweetness of it, & cheer themselves with it; Seeing the promises cannot be broken, neither let your Faith, nor your hopes be broken, seeing the one cannot fail, neither let the other fail, stagger, or defoiled but seal to the firmness and steadiness, of what God has premised, which shall certainly be performed, by the firmness & steadiness of your Faith, say as David, Psalm 42. 5. Why art th●● cost down O my Soul, and why art thou disquieted within me? hope in God; ●e will certainly be as good as his Word, make good what he has said; the Scripture says it, and I will believe it, and comfort myself 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 says David, I will praise his Word: Let us do it really; by relying thereon; and so comforting ourselves therein. O what a singular means would this be to fill our Souls with joy? as God's promises are firm, and cannot fail, so to have our Faith firm, to rest assured, and fully persuaded 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 pronises, & 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 persuaded 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 cheered; but how? by Faith, by a sweet and firm dependence 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 cheer themselves, and stay up their souls. And thus David lived, this was that which bore up, and supported him in all his troubles, he lived by faith in God's promises, & a blessed sweet, and comfortable life this is indeed, Psa. 119. 50. this is my comfort in my affliction, for thy word hath quickened 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 strengthened, Cant. 2. 5. stay me, saith the spouse, with flagons, comfort me with apples; now, what are these flagons, or apples, but the precious promises, and comfortable doctrines of the Scripture? and than 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 cheer 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 prays for, in behalf of the Romans, that shall I pray for, in behalf of you Christians, Now the 
Rom. 1●. 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 filled with all Joy, and peace, to draw that joy and peace, that is in the promises upon yourselves, it is to believe them, to be thoroughly persuaded 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 faithful; 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 engages himself unto you, surely ye shall not be established, but your hearts and minds will still remain unsettled, and disquieted, though God's 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, ●●a slow of heart to believe all that the Prophets have spoken. 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 gracious promises, for to comfort, and uphold us, and we for want of believing them, should both cause God to lose his glory, and we ourselves lose that comfort which otherwise we might have by them? that he in and by the many gracious promises, which he hath made, should provide so abundantly for his people's 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. Cal●. in locum. , i e. while we believe them, and seal to God's 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 Margin, 72. p. for Aemilias', r. Aemilians. p. 79. l. 16. for people joy full, read people's joy full. p. 91. l. 22. for Greeks, r. Greek. p. 93. Margin, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 93. l. 24. leave out the. p. 94. l. 25. add to to be. p. 130. l. 3. for for, r. s●. p. 147. l. 11. after is, add all. p. 167. l. 21. ●ur our yet. p. 177. l. 8. for ebb, read be.