Selected quad for the lemma: kingdom_n
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A40636
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A sermon to the clergie at Stony-Stratford in the county of Bucks, Octob. 27, 1670 by Ignatius Fuller.
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Fuller, Ignatius, 1624 or 5-1711.
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1672
(1672)
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Wing F2392; ESTC R2184
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24,037
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46
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reason dissent but accord Each is true and one truth is not opposite to another each of them is from God and God is not contrary to himself And further he tells us It is the custom of unlearned men such as are Saracens Pagans Hereticks ut coeca temeraria Sectae suae Dogmata sine judicio amplectantur quae disquisitione egent maximè sine ulla disquisitione recipiant that they swallow down without any judgment every foolish and temerarious Dogma of their own Sect and receive without any disquisition those doctrines that most of all need it And after he hath most excellently perstringed this folly he opposes the divine method to it and tells us the Wisdom of God homines humano more instituit erudit i. e. rationales rationibus institutes and instructs men after the manner of men that is reasonable creatures with reasons But I shall end this with the testimony of Athanasius whose reason is as great as his authority he hath a little Tract on purpose against such as would have men believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. absolutely and never consider what is or is not fit to be believed and in the body of that discourse there is one passage which I cannot but exscribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Tom. 2. p. 325. Ed. Par. 162. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Must I believe without all reason must I not enquire whether the notion be possible useful or decorous whether it be grateful to God congruous to Nature and consonant to Truth whether it be consequent from the Text agreeable to the Mystery and worthy of Piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What profit is there in a Scheme of unintelligible things or like a Parrat or an Eccho to reverberate a sound empty of mind and sence But this Novelty amongst the rest minds me of the Precept of the Prophet Stand in the ways and see and Jer. 6. 16. ask for the old paths where is the good way and walk therein and ye shall find rest for your Souls And here let me mind you my Brethren of the Clergy of a Canon of our own Church yet in force speaking of Preachers Imprimis vero videbunt ne quid unquam doceant pro concione quod à populo religiose teneri credi velint nisi quod consentaneum sit doctrinae veteris aut Novi Testamenti quodque ex illa ipsa doctrina catholici patres veteres Episcopi collegerint A Canon which I read many years since but never resented its worth until by an inspection into ancient divinity I found how different it was from that which now reigns in our Pulpits and Presses And here let me observe for the service of my younger Brethren whose reading reaches not beyond Geneva that those Apples of strife couched under the Quinquarticular question as they are apt to determine them are as perfect a piece of Novellism as any other notion we contemn under that name at this day He that thinks the liberty of humane minds is injurious to God's Grace or prejudicial to the faith and comfort of Christians accuses those famous Martyrs Ignatius Irenaeus Justin and Cyprian together with Athanasius Basil Nyssen Nazianzen Chrysostom Ambrose and Jerome of the same crime And farther let me mind you of the Anathemata of the Synod of Arles Let Anathema illi qui per Dei praescientiam in mortem hominem deprimi dixerit Anathema illi qui dixerit illum qui periit non accepisse unde salvus esse posset Anathema illi qui dixerit Vas contumeliae non posset assurgere ut sit vas in honorem Anathema illi qui dixerit quod Christus non pro omnibus mortuus sit nec omnes homines salvos esse velit him be Anathema who shall say that the divine Prescience doth cause any man's death That he who perished had not grace enough to be saved That a vessel of dishonour could not rise to be a vessel of honour That Christ did not die for all men and would have all men to be saved I might farther instance in the novel sence of that famous Paragraph to the Romans which as a great man observes no man takes up but he that hath a Lust to serve and could easily shew you that the antient Church were all for a Metascematismus in the words and that St. Austin himself when he understood it worst understood it better than his pretended followers now do And thus have I imperfectly pointed out the causes of the decay of Christian Charity in the World and the fomes of those scandalous discords which vex Christendom at this day ridente Turcâ nec dolente Judaeo And now I shall end with a succinct Paraenesis to you that have vouchsafed your presence and patience And first to you my Brethren of the Clergy Methinks I hear our Lord and Master Christ like another Joseph bespeaking his Brethren going to their Father to Canaan See that you fall not out by the way Have salt in your selves and have peace one with another St. Paul propounds a great Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is sufficient for these things The Psalmist thought to wash the hands in innocency was an excellent preparation to compass the Altars of God and no doubt but it would prepare for that wisdom also which would make us meet to wait in the Sanctuary My Brethren much of the peace and prosperity of God's Church depends upon our vertuous and prudent conduct of those affairs concredited to our trust We are constituted the Guides of Souls and in a sence to bear the Keys of the Kingdom of Heaven but whilst it suffers violence and the violent take it by force let us see to it that we our selves be not shut out Let us remember the Age we live in 't is nice Many will not drink the waters of life if offered to them in an unclean Chalice they will not take the most medicinal dose if it be prepared with foul hands It is Philosophical and Rational Absurdities will not go for Mysteries weak and indemonstrable Propositions will not pass for supernatural Verities nor humane Presumptions for divine Revelations Let our Discourses be strong and useful that no prophane wit may say of our Exercises as Gallen reproached the doctrine Nihil tradatur populo nisi quod indubitatum est ad fidei negotium necessarium ad piè vivendum conducibile saith the great Erasmus Epist lib. 24. Epist 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Moses and Christ it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are indemonstrable I could not read without great affection an Observation of the learned Dr. Andrews in his Concio ad Clerum in a Provincial Convocation of some men who did involare in hunc locum hoc divinae sapientiae Solium and what does he here hic ad Clepsydram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohaerentia non cohaerentia scabra putida insulsa nec cocta nec