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truth_n	aaron_n	error_n	silence_n	12	3	9.1055	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20674	A discourse concerning the abstrusenesse of divine mysteries together with our knowledge of them May 1. 1627. Another touching church-schismes but the unanimity of orthodox professors Feb. 17. 1628. By I.D. Mr of Arts and fellow of Merton Colledge in Oxford.	Doughty, John, 1598-1672.	1628 (1628)	STC 7072; ESTC S110101	29,744	58

gaine entrance But as the Lord commands touching land-markes Deut. 10. v. 24. not to remoue them because they haue there beene anciently erected so in Church affaires 't is best that old and authenticke decisions doe still prevaile Are wee wiser then our Fathers Or is our vnderstanding beyond the ancients If in a common weale as the Philosopher noteth former lawes should not hastily giue place to new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least by often changing their respect be somewhat impaired much lesse in positions of a Christian beliese It causeth the mindes of men to wauer much it begets scruples and offences which our Apolstle also here condemneth Others at least in shew approue the receiued Cannons but no otherwise then for their own advantage vnder pretext of those generall rules they vent some priuate and moderne conceipts It was a diuise saith Seneca concerning his times of many lewd and riotous liuers to cloake their luxury by pretending to the Epicurean sect Thus they shrowd their wrong and false opinions in the Churches bosome not deriving a meaning from thence but fastning there one vpon it how much better were it if they left the Cannons free and still vnbounded For by thus drawing them downe into a more particular sense they haue troubled the Church with needlesse disquiries Constantine the geeat speaking vnto the Nieene counsell is bold to call those disputes betweene Arius and Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vaine and fruitlesse debate Rather then the catholique peace should suffer disturbance hee disliketh an exact discussion euen in a point of faith I dare not prescribe vniuersally an implicit beliefe not such an one as seales vp the vnderstanding whilst it kindles a blinde zeale yet happily in doubts which grow besides the foundation it may well suffice The woman diseased of a bloody flux Mark 5. v. 25. couets onely to touch Christs garment shee stands not vpon circumstances how or whence an healing vertue should flow neither need wee perchance to dig so particularly into those positions which our forefathers haue left vndetermined At once it costs more anxiety then it can afford either content or gaine Well then let both principles of Church tenents Scripture stand in force as Aarons rod eat vp those wherewith the Aegyptians contended they will discountenance and consume any vpstart issue of falshood for by the way you may note errors and truth doe not spring vp alike this leasurely and with a lingring encrease that hastily like the sunne in his westerne course which cuts most nimbly about the line but as there the sunne proceeds but slowly in degrees farther distant so here doe errors after their first bruit and flourish if the ancient grounds be still vpheld if we retaine this defence to withstand their onset I haue shewed you the maine property of Schismes a dangerous quality you see in a Christian estate for as Sampson did to ouerwhelme the Philistins Iud. 18. 29. it puls away both Pillars wherevpon the Church is founded Now afterwards you haue thus had their property it remaines that in my third point I decypher their subiect to wit the persons or those which cause them It is true that as the Lord hath planted a vineyard so hath he hedged and fenct it rouud But what can possibly keepe out malitious Schismaticks Euer and anon they breake through this fence dispoyling miserably so precious a ground plot And this they doe either from an inward corruption of nature or else induced by some externall motiues concerning their nature you may note them to haue beene men commonly of a fierce abrupt temper St Paul I am sure describes them so 2 Tim. 3. Of this humour as Tertullian witnesseth was Hermogenes of old naturâ turbulentus a fit materiall to frame an hereticke Not vnlike vnto him wee finde Novatus in Cyprian one who more esteemed his owne will and fancy then the quiet of the Church such men goe on in a violent course whereso ere they appeare raising some storme or tempest they carry indeed fire in their Censors yet not to sacrifice but to kindle publicke debates Farre better doth S. Iames instruct such with patience and and meeknesse of wisdom Iam. 3. 13. Neither yet as I said want they outward fewell to encrease this inbred aptnesse First here occurs an hope of honour advancement This as one speakes of beauty hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it distorts and drawes the sight besides the truth when Alcimus 1 Mac. 7. affected the high-priesthood hee calls in the Syrians to backe his suite not without extreame hazard of the Iewish estate no otherwise doe they rather then misse of dignities they 'le endanger the Church with forren tenents any way shall helpe before they will sit vntitled We reade of Arrius as otherwise of a good honest man his fault was somewhat too aspiring a minde It is so with most they square not their drifts by religion but religion by their drifts of eminency or profit Secondly by this as they conceaue they much enhance their fame To bee the author or revivour of some nicer Doctrine must needs seeme a master peice of no vsuall knowledge Indeed the Apostle himselfe Rom. 15. 29. forbares to build the Gospell vpon grounds forelaid This hee did to avoide emergent scandals but they for by respects least they bee thought a meere accession of anothers wit or credit Yet here obserue their grosse mistake Truth saith the Philosopher as likewise vertue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of small and narrow extent But as for errors they ly in multitudes and troupes round about If then in so vast a number of fashoods they pitch vpon one what glory is it If missing the center they pricke each part of the circle else To bolt an errour then is no hard exploit And as its beginnning is thus prompt and easy so also is the maintaining of it once begun Insooth falshhood in point of religion commonly someway toucheth vpon the deepest mysteries it will be sure of a cause pregnāt enough wherein to deale Pelagianisme how doth it in close those large queries concerning gods power and hidden decree As therefore marriners wont for to say giue them winde and Sea roome they feare no shipwracke so in such open and boundlesse disputes it may argue a shallow braine that is quickly graueled if nere so prest he finde not still scope as well to decline the aduersary as to reinforce his tenents A last incentiue here may bee an itching desire in men of seeming actiue rather then rest vnbusied they will doe some vnnecessary mischiefe It pleaseth them greatly in their pride of wit to behold those combustions which themselues haue caused The associates of Catiline in his conspiracy against Rome were the more forward saith the historian vt quiet a mouerent that at least they might vnsettle a state so well composed many endeauour a disturbance of the christian peace for no serious intendment

A DISCOVRSE CONCERNING THE ABSTRVSENESSE of Divine Mysteries together with our knowledge of them MAY 1. 1627. ANOTHER CHVRCH-Schismes but the Vnanimity of Orthodox Professours FEB 17. 1628. By I. D. Mr of Arts and Fellow of Merton Colledge in Oxford OXFORD Printed by IOHN LICHFIELD Printer to the Famous Vniversity and are to be sold by EDWARD FORREST Anno Dom. 1628. TO THE RIGHT WORSHIPFVLL Dr BRENT Dr OF THE CIVILL LAWES THE WORTHIE WARDEN OF MERTON COLLEDGE SIR I Haue done that here which intruth I never thought to haue done Namely put my selfe vpon the publique censure for a Sermon For I knowe and well consider the superabundancy of this kinde of writing wherewith the world may seeme not more instructed then opprest But the maine reason that draue me on this determination was a fitnesse here of the argument with the times in which case alone to speake my minde I haue ever thought such discourses at leastwise excusable if divulged Especially when as too the argument thus taken in hand happens a little besides the vsuall roade not trauers'd and debated in every treatise Vpon this ground or howsoever I was perswaded hauing perchance resolu'd of a publication I knewe not to whom I could more iustly entitle this Schedule then to your selfe First for the particular respect I owe you and then by reason of my collegiate duty in which I stand bound Please you then Sir but to accept of these my first fruits It may bee hereafter I shall bee able to vndertake some one thing or other which may better deserue your name and patronage Meane while I remaine as ever Yours in all due obseruance IOHN DOVGHTY CONCERNING DIVINE MYSTERIES ROM 12. VER 16. Be not wise in your owne conceipts NOT to trouble you with any tedious Preface The Romanes here in this Chapter may seeme vpon their new enlightning by the Gospell not rightly to haue vsed those spirituall endowments which they did therewith receiue For otherwise not long since they were a people of all most reprobate so farre from the light of Grace that they became even void of common sense What the Satyrist speaketh concerning Eunuchs in that they are dismembred Quaerit se natura nec invenit might be affirmed of them in a more proper phrase they had by custome of sinne lost the very principles of reason doing those things saith the Apostle which are against nature Rom. 1. 26. But now at length through an especiall calling by God's grace they were well rid of that wretched estate in which they lay being insteed thereof indued with many rare gifts both of the will vnderstanding like men therefore newly recouered from out the dungeon into a comfortable sunshine they doe not moderately enioy this so vnwonted a light but with too much exultancie they wax proud and high minded Before they sinned in not knowing God or what was right now they take an occasion of transgressing from the abundance of their knowledge As the Apostle speakes of leaven 1. Cor. 5. that a little of it leaueneth the whole lumpe so here chiefly by a little selfe-conceipt of knowledge all their other graces are in danger to be corrupted Saint Paul therefore to coole and allay this heat of ambition is very diligent first he adviseth them in the 6. v. aboue to measure themselues by their proper endowments whither saith he you haue receaued the gift of Prophecie vse prophecie or of ministring waite vpon your ministery In the beginning of this 16th v. he biddeth them not to minde high things not things which might serue rather to increase their tumour then build them vp in the spirit And lastly he presseth them with the words of my Text. Be not wise c. Where may you be pleased to obserue two maine parts first a wisdome forbidden and then what wisdome it is The wisdome here inhibited may bee vnderstood either in regard of the obiect as Be not wise that is be not overcurious to prye into secrets vnrevealed In which sense I will handle first the profoundnesse of Divine Mysteries 2ly the danger if any shall presse too farre into them or you may vnderstand it in respect of the subiect as Be not wise that is be not conceiptedly lift vp in minde Wherevpon I shall consider the weaknesse of humane knowledge how at leastwise it is not our owne but from God Out of the second generall whereas it is denied that we should bee wise in our owne conceipts a rule or square may be thence supposed according to which we may be wise and that I define to bee either Scripture or Revelation Of these in their order and first of the profoundnesse of Divine Mysteries So deepe are most points of this art that in truth they are aboue the lawfulnesse of mans search The Apostle in the precedent Chap at the 33 v. tearmes them not incomprehensible but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things not to be inquired into such as must bee reverenced and admired in silence Quod non potest comprehendi saith Lactantius nec quaeri debet if mysteries cannot be sounded by vs neither ought they at all to be discussed It is true that whatsoeuer may conduce to our happinesse the Lord hath revealed most gratiously he hath giuen vs his word to bee our guid and comfort For as the Israelites were in the vast Wildernesse so are we beset with sinnes and errours in this world as they then iournied towards the earthly Canaan through conduct of those two pillars Exod. 13. v. 21. so may we walke safely on towards the heauenly by the guidance of his double Testament Nothing there is that may help to further vs but it is either in both or in one of them imparted But as for high and sublime mysteries the Lord hath greatly concealed them hee hath as it were close lockt them vp For suppose he did communicate and lay them open they would not so much instruct our faithes as amaze our iudgements Flashes and strictures of lightning doe indeed enlighten the eye but by reason of too subtile a nature they doe also hurt it euen so mysteries too abstract are apt to dazle the weaknesse of reason if they were presented vnto vs. There are I confesse degrees of knowledge the spirituall man vnderstands a great deale more then the carnall his eyes be newly vnscaled by grace as once S. Pauls were but it is touching matters of saluation or faith as for these hidden and abstruse points he is still dim-sighted In the 5th of the Apoc. v. 2. t is said who is able to open the booke who but the Lyon of the tribe of Iuda It is meant of the booke in which such secrets lie coucht and infolded where you may note that wee nay the best of God's Saints are so vnfit to expound the contents that wee may not so much as vntie the claspes Now the reason of this may be both mans dulnes and the abstractnesse of these