A30587:429
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.
First,1 by reason I may compare institutions, and argue from one institution to another, and so find out institutions that lie more in the da•k, by others which are more apparent. Though the thing that I gather be not terminis in Scripture, yet if I gather by necessary consequence from an institution, one or more, it hath the force of an institution in it: If I make Reason to be the Basis, the ground of my consequence, it will never rise up to that height as to raise an institution; but if I make some other institution the Basis of my consequence, then it may.
First,1 by reason I may compare institutions, and argue from one institution to another, and so find out institutions that lie more in the da•k, by others which are more apparent. Though the thing that I gather be not terminis in Scripture, yet if I gather by necessary consequence from an institution, one or more, it hath the force of an institution in it: If I make Reason to be the Basis, the ground of my consequence, it wil never rise up to that height as to raise an institution; but if I make some other institution the Basis of my consequence, then it may.
Secondly, when I have found out an institution, then reason §2& prudence comes in to help to manage this in a fit and com•ly way, applying it to fit persons and times, making use of fit seasons, due order, and whatsoever natural or civill conveniences may further the due administration of it. The Prelates abused that Scripture, Let all things be done decently and in order; for they joined institutions of their own to Gods, to make them decent and orderly: But that Scripture only shows you when you have an institution of Christ, you are to apply by the use of reason and prudence, what natural or civill helps you can, for the better managing this institution of his.
Secondly, when I have found out an institution, then reason §2& prudence comes in to help to manage this in a fit and com•ly way, applying it to fit persons and times, making use of fit seasons, due order, and whatsoever naturall or civill conveniences may further the due administration of it. The Prelates abused that Scripture, Let all things be done decently and in order; for they joyned institutions of their own to Gods, to make them decent and orderly: But that Scripture only shews you when you have an institution of Christ, you are to apply by the use of reason and prudence, what natural or civill helps you can, for the better managing this institution of his.
From hence we have an answer to that Objection is made ⟨p. 100⟩against many things done by those who are in a Congregational way; what institution have they for many things they do? what for their Covenant? &c.
From hence we have an answer to that Objection is made ⟨p. 100⟩against many things done by those who are in a Congregationall way; what institution have they for many things they do? what for their Covenant? &c.
Though there be no Text of Scripture holds forth this in terminis, 1yet it is grounded upon other institutions, plainly held forth in Scripture.
First, it is clear in Scripture, that besides the Catholic Church there are particular Churches, Saints embodied, under such Officers, who are so Officers to them as they are not to others: These people can look upon this man as their Pastor, and this Pastor upon this people in a peculiar relation; they may do some acts of power over one another in their Congregation, which they cannot do over others in another Congregation: Now then it follows, they being a body, must needs have something to join them together; and the least thing that can be to join them, is the manifestation of their assent to join for those ends for which Christ hath appointed such a body; and what is their Covenant, but this? Only some manifest their assent more largely, some more briefly; I know nothing more is required, but to manifest their assent to join with that body, to set up all the Ordinances of Christ so far as they know.
First, it is clear in Scripture, that besides the Catholique Church there are particular Churches, Saints imbodied, under such Officers, who are so Officers to them as they are not to others: These people can look upon this man as their Pastor, and this Pastor upon this people in a peculiar relation; they may do some acts of power over one another in their Congregation, which they cannot do over others in another Congregation: Now then it follows, they being a body, must needs have something to joyne them together; and the least thing that can be to joyn them, is the manifestation of their assent to joyn for those ends for which Christ hath appointed such a body; and what is their Covenant, but this? Onely some manifest their assent more largely, some more briefly; I know nothing more is required, but to manifest their assent to joyn with that body, to set up all the Ordinances of Christ so far as they know.
If there be any other thing done in their Churches wherein they make further use of reason and prudence, then in the two fore-named things, they cannot justify it, but must acknowledge it evil.
If there be any other thing done in their Churches wherein they make further use of reason and prudence, then in the two fore-named things, they cannot justifie it, but must acknowledg it evill.
What do you hear more ordinary then this, How many Religions have we now? Shall so many Religions be suffered amongst us? we cannot tell now what Religion men are of; upon this apprehension they oppose such as differ from them in some few things, with all the violence they can, as men bringing up new Religions, and would take away their Religion from them; how can they possibly accord with men that are of a different Religion from them?
VVHat do you hear more ordinary then this, How many Religions have we now? Shall so many Religions be suffered amongst us? we cannot tell now what Religion men are of; upon this apprehension they oppose such as differ from them in some few things, with all the violence they can, as men bringing up new Religions, and would take away their Religion from them; how can they possibly accord with men that are of a different Religion from them?
Surely we are more afraid then hurt;1 Though our differences be sad enough, yet they come not up to this, to make us men of different Religions. We agree in the same end, though not in the same means; they are but different ways of opposing the common adversary. The agreeing in the same means in the same way of opposing the common enemy would be very comfortable, it would be our strength, but that cannot be expected in this world.
Surely we are more afraid then hurt;1 Though our differences be sad enough, yet they come not up to this, to make us men of different Religions. We agree in the same end, though not in the same means; they are but different wayes of opposing the common adversary. The agreeing in the same means in the same way of opposing the common enemy would be very comfortable, it would be our strength, but that cannot be expected in this world.
Livy in his story of a great Battle between Hannibal and Scipio, 1says, That at the joining of the Armies, the shouting of Scipio's men was far more terrible then the shouting of Hannibal's, because Scipio's men were all Romans, their shouting had all the same tone: but Hannibal's Army was made up of men of several Countries, so that in their shouting there was variety of the tones of their voice, wch was not accounted so formidable a shout as the other. It is true, our adversaries do not look our opposition to them having so much diversity in it, so formidable as they would if we were all but one in our way of opposing them; But still we are all shouting against the common enemy; although therefore the terror upon our adversary would be greater, if our shout were more uniform; yet we hope the victory may be as sure.
Livie in his story of a great Battail between Hannibal and Scipio, 1sayes, That at the joyning of the Armies, the shouting of Scipio's men was farre more terrible then the shouting of Hannibal's, because Scipio's men were all Romans, their shouting had all the same tone: but Hannibal's Army was made up of men of severall Countries, so that in their shouting there was variety of the tones of their voyce, wch was not accounted so formidable a shout as the other. It is true, our adversaries do not look our opposition to them having so much diversity in it, so formidable as they would if we were all but one in our way of opposing them; But stil we are all shouting against the common enemy; although therefore the terrour upon our adversary would be greater, if our shout were more uniform; yet we hope the victory may be as sure.
Soldiers who march against a common enemy, all under the same Captain, who follow the same Colours in their Ensign, and wear them upon their hats or arms, may get the day, though they be not all clothed alike, though they differ in things of less concernment.
Souldiers who march against a common enemy, all under the same Captain, who follow the same Colours in their Ensign, and wear them upon their hats or arms, may get the day, though they be not all cloathed alike, though they differ in things of lesse concernment.
Revel. 15. 2. we read of the Saints standing upon a sea of glass, which had fire mingled with it. Mr. Brightman interprets this sea of glass, the doctrine of the Gospel, more clear, more transparent then the doctrine of the Law, which, he says, was resembled by the sea of brass that Solomon made; But there is fire mingled in this sea of glass, that is, saith he, There are contentions & divisions in the Church, where this doctrine of the Gospel is taught: But yet mark what follows, They got the victory over the beast, and over his image, and over his mark, and over the number of his name, and had the harps of God in their hands, and sang the song of Moses, &c.
Revel. 15. 2. we read of the Saints standing upon a sea of glasse, which had fire mingled with it. Mr. Brightman interprets this sea of glass, the doctrine of the Gospel, more clear, more transparent then the doctrine of the Law, which, he sayes, was resembled by the sea of brasse that Solomon made; But there is fire mingled in this sea of glasse, that is, saith hee, There are contentions & divisions in the Church, where this doctrine of the Gospel is taught: But yet mark what follows, They got the victory over the beast, and over his image, and over his marke, and over the number of his name, and had the harps of God in their hands, and sang the song of Moses, &c.
Men who are in a crowd, tread one upon another, yet they ⟨p. 102⟩all make to the same door, they would all go the same way: Godly people are divided in their opinions and ways, but they are united in Christ; though they may be divided from such a particular society, yet they are not divided from the Church; it is with the Saints here, as with the boughs of trees in time of a storm; you shall see the boughs one beat upon another, as if they would beat one another to pieces, as if Armies were fighting, but this is but while the wind, while the tempest lasts; stay a while and you shall see every bough standing in its own order and comeliness, why? because they are all united in one root; if any bough be rotten, the storm breaks it off, but the sound boughs come into their former place. These times of division may break off men whose spirits were before unsound, they will never come in to join with the Saints again so as they seemed to do in former times: but within a while when this gust is over, others may come in and show themselves to be all united in, and receive sap from the same root.
Men who are in a crowd, tread one upon another, yet they ⟨p. 102⟩all make to the same door, they would all go the same way: Godly people are divided in their opinions and wayes, but they are united in Christ; though they may be divided from such a particular society, yet they are not divided from the Church; it is with the Saints here, as with the boughs of trees in time of a storm; you shall see the boughs one beat upon another, as if they would beat one another to pieces, as if Armies were fighting, but this is but while the wind, while the tempest lasts; stay a while and you shal see every bough standing in its own order and comeliness, why? because they are all united in one root; if any bough be rotten, the storme breaks it off, but the sound boughs come into their former place. These times of division may break off men whose spirits were before unsound, they will never come in to joyne with the Saints again so as they seemed to doe in former times: but within a while when this gust is over, others may come in and shew themselves to be all united in, and receive sap from the same root.
These divide us not only from God, but from one another.1 This I learn, says Luther, from mine own experience, that I have more cause to fear what is within me, then what is without. What ever others do to divide us would prevail little, were it not for the lusts of our hearts within. Vapours that are got within the earth, are the cause of all earthquakes, they rend and tear: the winds, storms, and tempests without never move it. Ill humours within the body, disturb more then the air without. James 4. 1. Whence are wars and fighting amongst you? are they not hence, even from your lusts? Whence come they? The answer is soon made, Do you not see plainly that they came from your lusts? Yet were this Question put to some of us, Whence are all our divisions? Some would answer, Such kind of men are the cause of them, and others would answer, Nay but such men cause them. We all put off the cause of our divisions from our selves; few would give ⟨p. 103⟩Saint James his answer, They are from hence, even from our lusts. There would not be such evil distillations from the head, if it were not for the malignant vapours that arise from the stomach. The curing the heart will sooner cure the head, then the curing the head will cure the heart:
THese divide us not onely from God, but from one another.1 This I learne, sayes Luther, from mine owne experience, that I have more cause to feare what is within me, then what is without. What ever others do to divide us would prevail little, were it not for the lusts of our hearts within. Vapours that are got within the earth, are the cause of all earthquakes, they rend and tear: the winds, storms, and tempests without never move it. Ill humours within the body, disturb more then the ayre without. James 4. 1. Whence are wars and fighting amongst you? are they not hence, even from your lusts? Whence come they? The answer is soon made, Do you not see plainly that they came from your lusts? Yet were this Question put to some of us, Whence are all our divisions? Some would answer, Such kinde of men are the cause of them, and others would answer, Nay but such men cause them. We all put off the cause of our divisions from our selves; few would give
