A30587:249
Irenicum, to the lovers of truth and peace heart-divisions opened in the causes and…
Irenicum, to the lovers of truth and peace heart-divisions opened in the causes and evils of them : with cautions that we may not be hurt by them, and endeavours to heal them / by Jeremiah Burroughs.Irenicum, to the lovers of truth and peace heart-divisions opened in the causes and evils of them : with cautions that we may not be hurt by them, and endeavours to heal them / by Jeremiah Burroughes.
London: printed for Robert Dawlman, 1653
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Both the Civill State and Church must take us as we are fallen from that integrity of our first creation, not as we came first out of Gods hands: God the Creator may (indeed) punish us for not knowing or doing what is our duty to know or do, because he once made us perfect; but Man must not do so, Man must deal with his fellow-creatures, as men imperfect; one man cannot require of another that perfection not only of heart, but of external conversation, that God may, yea God-man our Mediator looks upon us in a state of imperfection, and deals with us accordingly, and thus he would have all do who have to deal with his people in his name.
Both the Civill State and Church must take us as wee are faln from that integrity of our first creation, not as we came first out of Gods hands: God the Creator may (indeed) punish us for not knowing or doing what is our duty to know or do, because he once made us perfect; but Man must not do so, Man must deal with his fellow-creatures, as men imperpect; one man cannot require of another that perfection not only of heart, but of externall conversation, that God may, yea God-man our Mediator lookes upon us in a state of imperfection, and deals with us accordingly, and thus he would have all do who have to deale with his people in his name.
But you said before, All things must not be suffered; now you say, some things must be suffered: Tell us then what must not, and what must.
I am persuaded most of you yield to the falseness of both these dividing principles; you verily believe all things must not be suffered, and yet you think it were too harsh to affirm that nothing is to be suffered; only here lies the difficulty, what must, and what must not be suffered. This hath been the unhappiness of pleading for toleration of any thing, yet of the very mention of it, that men presently cry out, and say, we would have every thing tolerated.