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A40635 Peace and holiness in three sermons upon several occasions / by Ignatius Fuller. Fuller, Ignatius, 1624 or 5-1711. 1672 (1672) Wing F2390; Wing F2391; Wing F2392; ESTC R2184 61,487 158

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Apostles 2. That the Doctrine of our Lord Jesus Christ and his Apostles is not a Speculative but a Practical Doctrine 3. And which will follow from both The raising of Opinions beside the Doctrine of our Lord and his Apostles and which have no good influence upon the lives of men is the effect of Pride Ignorance Corruption and destitution of Truth and the cause of Envy Strife Reproachings Suspicions and perverse Disputings Of these succinctly The only Rule of a Christian's faith and life is the Doctrine of Tertul. de Praescript C. 6. Nobis verò nihil ex nostro arbitrio inducere licet sed nec eligere quod aliquis de arbitrio suo induxerit Apostolos Domini habemus Auctores qui nec ipsi quicquam ex suo arbitrio quod inducerent elegerunt sed acceptam à Christo discipliuam fideliter Nationibus assignaverunt 1 Pet. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord Jesus Christ and his Apostles St. Peter would have him that speaks as the Oracles of God i. e. without Addition Subtraction or Alteration For the Apostles were Ministers of Christ and Stewards of the Mysteries of God Now 't is required of Stewards that they be found faithfull 1 Cor. 4. 1. St. Paul was not wont to withhold any thing profitable from them but Acts 20. 20 27. to declare the whole Counsel of God And Moses speaking of our Saviour truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your Brethren like unto me him shall Acts 3. 22. ye hear in all things whatsoever he shall say to you and the voice from the cloud telling us he was the beloved Son of God commands us to hear him Luke 9. 35. Why else are we bid to search the Scriptures are said to have Moses and the Prophets Why did St. Paul think it a just and full defence of himself to say After the way which they call heresie so worship I the God of my Fathers believing all things which are written Acts 24. 14. in the Law and the Prophets But here I expect the objections of the old Gnosticks decliners of the Scripture Lucifugae Scripturarum Tertul de c. 47. In accusationem ipsarum Scripturarum convertuntur as Tertullian calls them when they are reproved out of the Scriptures they accuse the Scriptures themselves either they want sufficient Authority or are hard to be understood or imperfect without Tradition not written but oral because St. Paul said We speak wisdom among them that are perfect So Clemens Iren. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 757. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Alexandria tells us of some who did patch together false and feigned doctrines that with very good reason they might refuse the Scriptures But when God's Church had exploded those conceits the Romanist rises up against the Word Scriptures saith he be not necessary nor written by divine command are imperfect obscure that we have no original Books and such as we have be corrupted and some others quos dicere nolo imagin that they can speak better than the Wisdom and Spirit of God and notwithstanding St. Paul hath told us the Scripture is useful for reproof yet these men are pleased 1. Tim. 3. 16. to take up what Timothy was to avoid the introduction of Profanas vocum novitates So Ambr and the vulgar Latin Chrysostom as Theophylact intimates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though there is as little difference in the sence as the sound All new terms i. e. postnate to the sealing of the Canon in matters of faith being vain and empty as to the establishing any one Article in it New and Extra-scriptural words for the more effectual reproving of Hereticks forsooth as if he could be an Heretick who did receive the whole Scripture as his only Rule of Christian faith and life But if that be the Rule which is the language of the whole Reformation it must be so complete that it needs no addition as Chilling worth 54. well as so evident that it needs no interpretation for both these we are assured are properties requisite to a perfect Rule 'T is a strange piece of arrogance to think we can speak of God or the things of God better than he himself hath spoken Cannot he that fram'd Num Deus mentis vocis linguae Artifex disertè loqui non potest the mind the voice the tongue speak apposity Yes sure divine Providence took care that those things which were divine should be clear that all might understand Carere fuco voluit ea Lactan. de vero cultu p. 623. what things he spake to them all And Chrysostom having very much urged the reading of the holy Scriptures at length meets that objection What if we do not understand the things we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil 3. de Laz. there He answers 'T is not possible you should be equally ignorant of all things therein For the grace of the Spirit hath so disposed matters therein that Publicans and Fishers and Tent-makers and Shepherds and Rusticks and Ideots and Illiterate did compose the books So that the most Idiotick soul cannot excuse himself on this account things being plain enough to be seen that mechanick Servants and Women and the worst educated may receive great benefit by them These things were not composed for vain glory Tom. 5. p. 244. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for the salvation of such as should hear them Gentile Philosophers indeed and Rhetoricians and Writers not consulting the publick good but their own reputation delivered the most useful notions in their usual obscurity But Prophets and Apostles take the very contrary course their clear and manifest notions they explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men as became the common teachers of the whole World So that every man of himself may by reading only understand the things that are said in these books And afterwards on occasion of the Eunuch's reading the Prophet he vehemently recommends a diligent reading of the holy Books He tells us how the reading of them defends us against sins the ignorance of them is a dangerous Precipice and deep Abyss A great hazard it is of our Salvation to be ignorant of the Scriptures This is it that introduces Heresies into our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyp. de lapsu Ecclesiae non jungitur qui ab Evangelio separatur Aufer haereticis quae cum ethnicis sapiunt ut de Scripturis solis quaestiones suas sistant stare non poterunt Tertul. Faith Immoralities into our lives and causes great confusion in matters of Religion 'T is the neglect or contempt of Scripture is cause of heresie So that we say as Austin All things De doct Chr. l. 2. c. 9. In its quae apertè in Scriptura posita sunt inveniri illa omnia quae continent fidem moresque vivendi Epist 3. ad Vo. Iren.