A30587:434
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.
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
Whence are wars? even from your lusts. The Apostle doth not here condemn wars simply, this was the error of the old Manichees, raised up again by some amongst us; especially as the Wars are looked upon under that notion, raised for Religion. They seek to weaken our hands in these wars, by telling young people who have newly given their names to Christ, and therefore desire to be guided by the Word in all they do, whom God hath used under himself to be the strength of these wars, that they have no warrant to fight for Religion. To whom our Answer is, that we have a Civill right to the outward peaceable profession and practice of our Religion; we have the Laws of the Land for it, and for the maintenance of this right we fight. There can be no reason given why our civil right we have to our Religion, may not as well be maintained by the sword, as our civill right to our houses and lands. This answers all objections against the maintenance of Religion by the sword, from the practice of the Christians in the Primitive times, who never sought to maintain Religion thus. We say their case was not the same with ours; they never had any civill right to the profession and practice of Religion in the Countries where they lived, as we have.
Whence are wars? even from your lusts. The Apostle doth not here condemn wars simply, this was the error of the old Manichees, raised up again by some amongst us; especially as the Wars are looked upon under that notion, raised for Religion. They seek to weaken our hands in these wars, by telling young people who have newly given their names to Christ, and therefore desire to be guided by the Word in all they do, whom God hath used under himself to be the strength of these wars, that they have no warrant to fight for Religion. To whom our Answer is, that we have a Civill right to the outward peaceable profession and practice of our Religion; wee have the Laws of the Land for it, and for the maintenance of this right wee fight. There can be no reason given why our civil right we have to our Religion, may not as wel be maintained by the sword, as our civill right to our houses and lands. This answers all objections against the maintenance of Religion by the sword, from the practice of the Christians in the Primitive times, who never sought to maintain Religion thus. We say their case was not the same with ours; they never had any civill right to the profession and practice of Religion in the Countreys where they lived, as we have.
The wars meant in this Text are contentions, jars, divisions amongst Christians; though they did not take up the sword one against another, yet there were many quarrels, jars, and divisions amongst them, these came from their lusts. The lusts of mens hearts are very quarrelsome. Storms and tempests are here below in this impure muddy part of the world, in the higher part all is serene, calm, and clear. 1 Cor. 3. 3. For ye are yet carnal; how do's he prove that? whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men? Strifes and divisions do manifest mens hearts to be very carnal.
The wars meant in this Text are contentions, jars, divisions amongst Christians; though they did not take up the sword one against another, yet there were many quarrells, jarrs, and divisions amongst them, these came from their lusts. The lusts of mens hearts are very quarrelsom. Storms and tempests are here below in this impure muddy part of the world, in the higher part all is serene, calm, and clear. 1 Cor. 3. 3. For yee are yet carnall; how do's he prove that? whereas there is among you envying, and strife, and divisions, are ye not carnall and walke as men? Strifes and divisions do manifest mens hearts to be very carnall.
August. upon that place, Gen. 15. 10. where God required Abraham to take beasts and birds for sacrifice, the beasts were ⟨p. 104⟩divided,1 cut asunder, but not the birds: Thus (says he, by way of allusion) carnal brutish men are divided one from another, but not the birds, not those who are more spiritual, more celestial.
August. upon that place, Gen. 15. 10. where God required Abraham to take beasts and birds for sacrifice, the beasts were ⟨p. 104⟩divided,1 cut asunder, but not the birds: Thus (says he, by way of allusion) carnall brutish men are divided one from another, but not the birds, not those who are more spirituall, more celestiall.
Ye walk as men, says the Apostle, ye should not walk as men, ye should walk as it becomes those whose condition is raised above the condition of men, as it becomes Christians the redeemed ones of the Lord; you say, Can flesh and blood endure this? Can any man living bear this? what if flesh and blood, what if a man cannot? A Christian may, a member of Jesus Christ who is God-man, may. Chrysostom in one of his Sermons to the people of Antioch, brings in Gods gracious dealing with Cain, as an example for them to imitate, in their carriage towards those who carry themselves ill towards them; He brings them in also replying, God indeed was gentle and patient toward Cain, for he is God, he is above all passion, but we are but men; he answers them, Therefore did the Son of God come down, that he might make you as near as may be to God.
Ye walke as men, sayes the Apostle, yee should not walk as men, ye should walk as it becomes those whose condition is raised above the condition of men, as it becomes Christians the redeemed ones of the Lord; you say, Can flesh and blood endure this? Can any man living beare this? what if flessh and blood, what if a man cannot? A Christian may, a member of Jesus Christ who is God-man, may. Chrysostome in one of his Sermons to the people of Antioch, brings in Gods gracious dealing with Cain, as an example for them to imitate, in their carriage towards those who carry themselves ill towards them; He brings them in also replying, God indeed was gentle and patient toward Cain, for hee is God, he is above all passion, but we are but men; he answers them, Therefore did the Son of God come down, that he might make you as near as may be to God.
The Scripture says, The Saints are made partakers of the divine nature; therefore do not say, We are but men. You must not walk as men, but as those who are endued with the Divine nature. It is a great charge that the holy Ghost lays upon the Corinthians, that they walked but as men; yet many come short of the lives of men: they rather walk as dogs, as tigers, as wolves. Gal. 5. 20. The fruits of the flesh are hatred, variance, emulation, wrath, strife, seditions, heresies, envyings. All these are the causes or workings of divisions: Surely our divisions are the fruits of the flesh. We see it in nature, the more spiritual any thing is, the more it unites; and the more gross the substance of any thing is, the less it unites; the beams of the Sun are of a kind of spiritual nature, therefore thousands of them will unite in puncto, but it is not so in other things; spiritual hearts in this are like the Sun beams, though thousands of them live together, they will unite in one so long as they continue spiritual. The three thousand Converts, Act. 2. joined with one accord, with one single heart: We find it now by experience, so long as there be but a few in a Church, they agree well, but usually when they come to be numerous, dissentions rise amongst them; this is an argument that the ⟨p. 105⟩hearts of men are not spiritual, still much flesh remains. Brackish water ascending to the Heavens, is sweetened, it comes down sweet from thence; thus those things which have trouble, which have an aptness to breed divisions, yet spiritual heavenly hearts having to do with them, they turn the nature of them, they work spiritual advantage out of them.
The Scripture sayes, The Saints are made partakers of the divine nature; therefore do not say, We are but men. You must not walk as men, but as those who are endued with the Divine nature. It is a great charge that the holy Ghost layes upon the Corinthians, that they walked but as men; yet many come short of the lives of men: they rather walk as doggs, as tygers, as wolves. Gal. 5. 20. The fruits of the flesh are hatred, variance, emulation, wrath, strife, seditions, heresies, envyings. All these are the causes or workings of divisions: Surely our divisions are the fruits of the flesh. We see it in nature, the more spiritual any thing is, the more it unites; and the more gross the substance of any thing is, the lesse it unites; the beames of the Sun are of a kind of spirituall nature, therefore thousands of them will unite in puncto, but it is not so in other things; spiritual hearts in this are like the Sun beams, though thousands of them live together, they will unite in one so long as they continue spiritual. The three thousand Converts,
