THe perfect and equall1 obiect of Preaching is the Word of God. Lok. 16. 29. They haue Moses and the Prophets, let them heare them. Mat. 23. 2. The Scribes and Pharises sit in Moses chaire, that is, they teach the doctrine of Moses which they doe professe. 3. All therefore whatsoeuer they bid you obserue, that obserue and doe.
The Word of God is the wisedome of God concerning the trueth, which is according vnto godlinesse descending from aboue. Iam. 3. 17. But the wisedome, which is from2 aboue is first pure, &c. Tit. 1. 1. Paul a Seruant of God—according to the acknowledging of the trueth, which is according vnto godlines.
Admirable is the excellencie of the Word, which is euident partly by the nature thereof, partly by the operation.
The excellencie of the nature is either the perfection thereof, or the eternitie.
The perfection is either the sufficiencie or the puritie. The sufficiencie is that, whereby the word of God is so compleat, that nothing may be either put to it, or taken from it, which appertaineth to the proper end thereof. Psal. 19. 7. The Law of the Lord is perfect, conuerting the soule. Deut. 12. 32. Whatsoeuer I commaund you, take heede yee doe it: thou shalt put nothing thereto, nor take ought therefrom. Reuel. 22. 18. 19.
The puritie thereof is, whereby it remaineth entire in it selfe, voide of deceit and errour, Psalm. 12. 6. The words of the Lord are pure words, as siluer tried in a furnace of earth fined seuen times.
The eternity of the word is that, whereby it abideth inuiolable, and cannot passe vntill all that, which it commandeth, bee fully accomplished, Matth. 5. 18.
The excellencie of operation is that, wherby it is endowed with virtue; first to discerne the spirit of man, Heb. 4. 12. For the word of God is liuely, and mightie in operation, and sharper then any two-edged sword, and entreth through euen to the deuiding asunder of the soule and spirit, and of the ioynts and the marrow, aad discerneth the thoughts and intents of the heart. Secondly, to bind the conscience. Iam. 4. 12. There is one Law-giuer, who is able to saue and to destroy. Esa. 33. 21. The Lord is our Iudge, the Lord is our Law-giuer, the Lord is our King, he will saue vs. To bind the conscience is to constraine it either to accuse vs or to excuse vs of sinne before God.
The Word is in the holy Scripture.
The Scripture is the word of God written in a language fit for the Church by men immediately called to be the Clerks or Secretaries of the holy Ghost. 2. Pet. 1. 21. For prophecie came not in old time by the will of man, but the holy men of God spake as they were carried and mooued by the3 holy Ghost.
It is called Canonicall, because it is as it were a Canon, that is to say, a Rule or Line of the Master workman, by the helpe whereof the truth is both first to be found out, and also afterwards to be examined. Gal. 6. 16. And as many as walke according to this4 Canon or Rule. Therefore the supreame and absolute determination and iudgement of the controuersies of the Church ought to be giuen vnto it.
The Summe of the Scripture is conteined in such a syllogisme (or forme of reasoning, as this is which followeth.)5 The true Messias shall be both God and Man of the seede of Dauid; he shall be borne of a Uirgin; he shall bring the Gospell forth of his Fathers bosome; he shall satisfie the Law; he shall offer vp himselfe a sacrifice for the sinnes of the faithfull; he shall conquer death by dying and rising againe; he shall ascend into heauen; and in his due time hee shall returne vnto iudgement. But6 Iesus of Nazaret the Sonne of Mary is such a one; He7 therefore is the true Messias.
In this syllogisme the Maior is the scope or principall drift in all the writings of the Prophets: and the Minor in the writings of the Euangelists and Apostles.