A30587:587
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.
To speak ill of the absent forbear. Or else sit not at Table here.
To speak ill of the absent forbeare. Or else sit not at Table here.
But if men of evil tongues do so much hurt to men of moderate spirits, what hurt do they do one to another? when two or three, or more of them meet together, having all of them bitter spirits and evil tongues, what hot burning venom do they infuse one into another, inflaming one another with malice? That proverbial speech, [Greek or Hebrew], is true of these men; if one Serpent did not eat another, there would be no Dragon; by taking in one another's poison, they grow to be fiery Dragons, flying up and down from place to place with their fiery stings.
But if men of evill tongues doe so much hurt to men of moderate spirits, what hurt doe they doe one to another? when two or three, or more of them meet together, having all of them bitter spirits and evill tongues, what hot burning venome doe they infuse one into another, inflaming one another with malice? That proverbiall speech, 〈non-Latin alphabet〉, is true of these men; if one Serpent did not eate another, there would bee no Dragon; by taking in one anothers poyson, they grow to bee fiery Dragons, flying up and downe from place to place with their fiery stings.
Destroy, O Lord, and divide their tongues, for I have seen violence and strife in the City, Psal. 45. 9. The same letters in the Hebrew word that is to signifie verbum a word,1 is also for pestis, the plague; an evil tongue hath the pestilence in it.
Destroy, O Lord, and divide their tongues, for I have seen violence and strife in the City, Psal. 45. 9. The same letters in the Hebrew word that is to signifie verbum a word,1 is also for pestis, the plague; an evill tongue hath the pestilence in it.
- 1[Greek or Hebrew]〈non-Latin alphabet〉
The whisperings of an evil tongue causes divisions, Rom. 1. 29. Full of envy, debate, malignity, whisperers, 2 Cor. 1•. 20. Debates, envyings, wraths, strifes, whisperings. Many of fiddling, paltry dispositions, go up and down whispering, they speak very secretly to you, you must tell no body by any means, and yet themselves tell it to a second, a third, a tenth, and any one they meet with, with whom they desire to ingratiate themselves, and to every body they speak, yet still they must tell no body▪ they do not love to be brought forth as the authors, they tell you as a friend, what they hear; and thus carrying tales up and down in a secret way, they do what in them lies to blast the names of their Brethren; jealousies, suspicions, envyings, displeasure, anger is raised, and the parties against whom all this is, wonder what is the matter, they being no ways conscious to themselves of any miscarriage towards such from whom they find such strange carriage; at last some nibbling whispering Mouse is found to be the cause of all.
The whisperings of an evill tongue causes divisions, Rom. 1. 29. Full of envy, debate, malignity, whisperars, 2 Cor. 1•. 20. Debates, envyings, wraths, strifes, whisperings. Many of fidling, paltry dispositions, goe up and down whispering, they speak very secretly to you, you must tell no body by any means, and yet themselves tell it to a second, a third, a tenth, and any one they meet with, with whom they desire to ingratiate themselves, and to every body they speak, yet still they must tell no body▪ they doe not love to be brought forth as the authors, they tell you as a friend, what they heare; and thus carrying tales up and downe in a secret way, they doe what in them lyes to blast the names of their Brethren; jealousies, suspitions, envyings, displeasure, anger is raised, and the parties against whom all this is, wonder what is the matter, they being no wayes conscious to themselves of any miscarriage towards such from whom they finde such strange carriage; at last some nibling whispering Mouse is found to be the cause of all.
These whispering Tale-bearers have such an art, as to cause what they thus speak in secret to sink very deeply into mens hearts: They profess themselves very sorry for what they tell you, but it is too true, and with a deep sigh they mischief their ⟨p. 147⟩Neighbour; Et sic cum vultu maesto procedit maledictio, Bern. But let men take heed of them, for they strike, they wound them as much, if not more, then they do those against whom they speak, for they know nothing of it; and though they suffer, yet they do not sin; but you may not only be troubled, and that causelessly (it may be) and for nothing lose the sweetness of your love to your friend, and the enjoyment of his to you; but withal, you may entertain sin into your heart, and so be wounded. Prov. 18. 8. The words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly, beware therefore of such. Prov. 20. 19. He that goeth about as a tale-bearer revealeth secrets, therefore meddle not with him that flattereth with his lips. He may come glavering, and fawning, and smiling to you, as if he accounted you a special friend, and therefore would not tell every body; but meddle not with him; if you shall hug and embrace him, you have received a wound even in the innermost parts of the belly. Prov. 26. 20. Where no wood is there the fire goeth out; so where there is no tale-bearer the strife ceaseth.
These whispering Tale-bearers have such an art, as to cause what they thus speak in secret to sinke very deeply into mens hearts: They professe themselves very sorry for what they tell you, but it is too true, and with a deep sigh they mischiefe their ⟨p. 147⟩Neighbour; Et sic cum vultu maesto procedit maledictio, Bern. But let men take heede of them, for they strike, they wound them as much, if not more, then they doe those against whom they speak, for they know nothing of it; and though they suffer, yet they doe not sinne; but you may not only be troubled, and that causelesly (it may be) and for nothing lose the sweetnesse of your love to your friend, and the enjoyment of his to you; but withall, you may entertain sinne into your heart, and so be wounded. Prov. 18. 8. The words of a tale-bearer are as wounds, and they goe downe into the innermost parts of the belly, beware therefore of such. Prov. 20. 19. He that goeth about as a tale-bearer revealeth secrets, therefore meddle not with him that flattereth with his lippes. Hee may come glavering, and fawning, and smiling to you, as if he accounted you a speciall friend, and therefore would not tell every body; but meddle not with him; if you shall hug and embrace him, you have received a wound even in the innermost parts of the belly. Prov. 26. 20. Where no wood is there the fire goeth out; so where there is no tale-bearer the strife ceaseth.
Prov. 16. 28. A whisperer separateth chief friends. Those who have lived in entire friendship many years, sometime by some whispering woman, have their hearts very much estranged, the beauty of their friendship darkened, and the sweetness of it almost lost.
Prov. 16. 28. A whisperer seperateth chiefe friends. Those who have lived in entire friendship many yeares, sometime by some whispering woman, have their hearts very much estranged, the beauty of their friendship darkened, and the sweetnesse of it almost lost.
Whispering tale-bearing tongues is the cause of strife, take heed of it: And so is a censuring tongue: I can compare this to nothing better then to a candle, whose tallow is mixed with brine, as soon as you light it, it spits up and down the room: Thus many have salt brine in their spirits, which when they get a little knowledge, they spit here and there in hard and bitter censures, which are exceedingly provoking to the spirits of men; though the censures should prove true, yet the mixture of so much salt brine in them, cannot but exasperate & cause mens hearts to fret; but much more if they prove to be mere slanderers. Jer. 9. 4. Take ye heed every one of his neighbour, and trust ye not in any brother, for every brother will utterly supplant, and every neighbour will walk with slanders; and c. 6 28. They are all grievous revolvers, walking with slanders; they are brass and iron, they are all corrupters. And yet more if ⟨p. 148⟩this be a raging tongue, Hos. 7. 16. Their Princes shall fall by the sword, for the rage of their tongue. Discontents rise high, first by too much liberty of the tongue, then higher, by the bitterness of it; but when it comes to the rage of it, by this many times they rise so high, that great men, yea Princes come to fall by the sword. There is a story in the Tripartite History of a Christian who professed he had been seven and thirty years learning that lesson, Psal. 39. 1. I said I will take heed to my ways, that I offend not in my tongue, and yet had not learned it. I fear there are many amongst us who have been Professors these seven and thirty years, and yet have not learned this lesson; notwithstanding the Scripture saith, If a man bridleth not his tongue, he deceiveth his own heart, this mans Religion is in vain, James 1. 26.
Whispering tale-bearing tongues is the cause of strife, take heed of it: And so is a censuring tongue: I can compare this to nothing better then to a candle, whose tallow is mixed with brine, as soone as you light it, it spits up and down the roome: Thus many have salt brine in their spirits, which when they get a little knowledge, they spit here and there in hard and bitter censures, which are exceedingly provoking to the spirits of men; though the censures should prove true, yet the mixture of so much salt brine in them, cannot but exasperate & cause mens hearts to fret; but much more if they prove to be meere slanderers. Jer. 9. 4. Take ye heed every one of his neighbour, and trust ye not in any brother, for every brother will utterly supplant, and every neighbour will walke with slanders; and c. 6 28. They are all grievous revol•ers, walking with slanders; they are brasse and iron, they are all corrupters. And yet more if ⟨p. 148⟩this be a raging tongue, Hos. 7. 16. Their Princes shall fall by the sword, for the rage of their tongue. Discontents rise high, first by too much liberty of the tongue, then higher, by the bitternesse of it; but when it comes to the rage of it, by this many times they rise so high, that great men, yea Princes come to fall by the sword. There is a story in the Tripartite History of a Christian who professed he had beene seven and thirty yeares learning that lesson, Psal. 39. 1. I said I will take heed to my wayes, that I offend not in my tongue, and yet had not learned it. I feare there are many amongst us who have beene Professors these seven and thirty yeares, and yet have not learned this lesson; notwithstanding the Scripture saith, If a man bridleth not his tongue, hee deceiveth his owne heart, this mans Religion is in vaine, James 1. 26.
When men have got a little knowledge, they think it a fine thing to be arguing and disputing in matters of Religion: unnecessary disputes are their necessary practice, for otherwise they shall be accounted as no body, if they have not something to object against almost every thing, but in this way of theirs, they shall be accounted knowing men, men who have an insight into things, who understand more then ordinary men do: hence they turn all their Religion into disputes, and by them they grow giddy. Wine is good when it goes to the heart to cheer it, but when it fumes all up into the head, it makes it giddy. Knowledge is good when the strength of it gets to the heart to comfort it, there to breed good spirits, for the strengthening it in the ways of holiness; but when it flies up all into the head, it fills it with thousands of fancies; it causes pride and giddiness. Disputes draw the best spirits from the heart, by which it weakens it. It is a very ill sign in a man to have a contradicting spirit, to get into a vein of disputing against any thing, though it be good. I have read of Gregory Nazianzen, that he told his friends that Julian would prove to be a notorious wicked man, he gave this reason, Because be took such delight in disputing against that which was good▪ Disputes are seldom without much heart-distemper; if they ⟨p. 149⟩continue long, they cause snarling one at another; and no marvel though those who snarl so often, do bite at last. A man shows most parts in the matter of truth, but most grace in the manner of handling it with reverence, holiness and modesty. Rom. 14. 1. Receive not the weak in faith to doubtful disputations. Here is a direct injunction against those disputes I am speaking of. Let no man say every truth is precious, the least truth is more worth then our lives, we must contend for every truth.
WHen men have got a little knowledge, they thinke it a fine thing to be arguing and disputing in matters of Religion: unnecessary disputes are their necessary practice, for otherwise they shall be accounted as no body, if they have not something to object against almost every thing, but in this way of theirs, they shall bee accounted knowing men, men who have an insight into things, who understand more then ordinary men doe: hence they turne all their Religion into disputes, and by them they grow giddie. Wine is good when it goes to the heart to cheere it, but when it fumes all up into the head, it makes it giddy. Knowledge is good when the strength of it gets to the heart to comfort it, there to breed good spirits, for the strengthning it in the waies of holinesse; but when it flies up all into the head, it fills it with thousands of phansies; it causes pride and giddinesse. Disputes draw the best spirits from the heart, by which it weakens it. It is a very ill signe in a man to have a contradicting spirit, to get into a veine of disputing against any thing, though it be good. I have read of Gregory Nazianzen, that he told his friends that Julian would prove to be a notorious wicked man, he gave this reason, Because be tooke such delight in disputing against that which was good▪ Disputes are seldome without much heart-distemper; if they ⟨p. 149⟩continue long, they cause snarling one at another; and no marvaile though those who snarle so often, doe bite at last. A man shews most parts in the matter of truth, but most grace in the manner of handling it with reverence, holinesse and modesty. Rom. 14. 1. Receive not the weake in faith to doubtfull disputations. Here is a direct injunction against those disputes I am speaking of. Let no man say every truth is precious, the least truth is more worth then our lives, we must contend for every truth.
The least truth is so precious,1 that we must rather lose our lives, then deny it; you must do and suffer much to maintain truth, but this in an orderly way.
The least truth is so precious,1 that we must rather lose our lives, then deny it; you must doe and suffer much to maintaine truth, but this in an orderly way.
- 1Answ.
First, you must be grounded in the main Fundamentals of §1Religion; you must be strong in the faith, and after that labour to edify your selves in all the truths of God, so as one may be helpful to another. It is not for every one who hath but little time, little knowledge, little means, little strength, to tyre out himself and others in doubtful disputes. The Scripture is so much against this, as nothing can be more. 1 Tim. 1. 4. Which minister questions rather then edifying. To ask and discourse of questions about the great things that concern thy soul, thy eternal estate, how thou mayest live further to the honour of God, is good, when you meet together; to confer one with another what God hath done for your souls, to tell each other the experiences of your own hearts, and Gods dealings with you, what temptations ye meet with, and how God helps you against them; such things as these would edify. But when your questions are about things that you are never like to understand, and if you did understand, they little concern you, they would not be helpful to you one whit in the ways of godliness, these the holy Ghost would not have you spend your time in. Eccles. 7. 29. Man was made upright and he hath found out to himself many inventions, Miscuerit see infinitis questionibus, so the old Latin reads it, he hath mingled himself in infinite questions. If we had but that great question more amongst us, What shall we do to be saved? it would cause many unprofitable questions to vanish. Never such ignorance came upon the Christian world, as in that age when the Schoolmen were in the highest esteem; all Religion then was turned into Questions, both the mystery and the power of godliness was lost. The things of Religion ⟨p. 150⟩are rather to be believed then disputed. We believe Fishermen, not Logicians,1 says Ambrose. The Devil at this day seeks to darken the glory of Religion this way; he sees that in regard so much light hath broke forth, he cannot get men presently off it by profaneness, therefore he labours to eat out the strength of it by busying them, and getting them to delight in multitudes of questions, and that about things of lesser concernment.
First, you must be grounded in the maine Fundamentalls of §1Religion; you must be strong in the faith, and after that labour to edifie your selves in all the truths of God, so as one may be helpfull to another. It is not for every one who hath but little time, little knowledge, little meanes, little strength, to tyre out himselfe and others in doubtfull disputes. The Scripture is so much against this, as nothing can be more. 1 Tim. 1. 4. Which minister questions rather then edifying. To aske and discourse of questions about the great things that concerne thy soule, thy eternall estate, how thou maist live further to the honour of God, is good, when you meet together; to confer one with another what God hath done for your soules, to tell each other the experiences of your owne hearts, and Gods dealings with you, what temptations ye meet with, and how God helps you against them; such things as these would edifie. But when your questions are about things that you are never like to understand, and if you did understand, they little concerne you, they would not be helpfull to you one whit in the wayes of godlinesse, these the holy Ghost would not have you spend your time in. Eccles. 7. 29. Man was made upright and he hath found out to himselfe many inventions, Miscuerit se infinitis questionibus, so the old Latine reads it, he hath mingled himselfe in infinite questions. If we had but that great question more amongst us, What shall wee doe to be saved? it would cause many unprofitable questions to vanish. Never such ignorance came upon the Christian world, as in that age when the Schoolmen were in the highest esteeme; all Religion then was turned into Questions, both the mystery and the power of godlinesse was lost. The things of Religion ⟨p. 150⟩are rather to be beleeved then disputed. We beleeve Fishermen, not Logitians,1 sayes Ambrose. The Devill at this day seekes to darken the glory of Religion this way; he sees that in regard so much light hath broke forth, he cannot get men presently off it by prophaneness, therefore he labours to eat out the strength of it by busying them, and getting them to delight in multitudes of questions, and that about things of lesser concernment.
- 1Credimus piscatoribus, non Dialecticis. Ambr.
1 Tim. 6. 4. He is proud, and knoweth nothing, but doting about questions, and strife of words, whereof cometh envy, strife, railings, evil surmises, perverse disputings of men of corrupt minds, and destitute of the truth. These men conceit they have more knowledge then other men, but the holy Ghost says they know nothing; they cry out much of the truth, and they contend for the truth, but the holy Ghost says they are destitute of the truth. 2 Tim. 2. 22, 23. Follow charity, peace, but foolish and unlearned questions avoid, knowing that they do gender strifes, but the servant of the Lord must not strive. And Titus 3. 8. 9. This is a faithful saying, these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works; these things are good and profitable unto men, but avoid foolish questions, and Genealogies, and contentions, and strivings about the Law, for they are unprofitable and vain.
1 Tim. 6. 4. Hee is proud, and knoweth nothing, but doting about questions, and strife of words, whereof commeth envie, strife, railings, evill surmises, perverse disputings of men of corrupt mindes, and destitute of the truth. These men conceit they have more knowledge then other men, but the holy Ghost saies they know nothing; they cry out much of the truth, and they contend for the truth, but the holy Ghost saies they are destitute of the truth. 2 Tim. 2. 22, 23. Follow charity, peace, but foolish and unlearned questions avoid, knowing that they doe gender strifes, but the servant of the Lord must not strive. And Titus 3. 8. 9. This is a faithfull saying, these things I will that thou affirme constantly, that they which have beleeved in God, might be carefull to maintaine good workes; these things are good and profitable unto men, but avoid foolish questions, and Genealogies, and contentions, and strivings about the Law, for they are unprofitable and vaine.
The question about the Law, whether a man be justified by it, or by free grace in Christ, this is not one of those foolish questions and needless strivings, this is a great question, this we are to contend for, our life is in it, but there are other questions about the Law, which cause striving rather then edifying, as whether the Law be a rule for our lives, as it was given by Moses; That we are bound to do what is required in the Law, this is generally acknowledged, as to love God, not worship Images, &c. but whether we be bound to do it as it was the Law delivered by Moses upon Mount Sinai, this question troubles many mens heads; that we are bound to do the same things as they are delivered by Christ in the hand of that Mediator, is acknowledged by any that understand themselves in any measure. Now then let these two things be granted about the Law; First, that we are not justified by it, but by the free grace of God in Christ: Secondly, that what duties of holiness ⟨p. 151⟩are set down in the Law, we are bound to them by the most strong obligations: what need we contend further about the Law? Let us be established in these two, and it will be sufficient for our edifying; It is like when Paul wrote this Epistle to Titus, the heads of the people were troubled about some such kind of questions about the Law, as are amongst us; therefore says he, Avoid foolish questions, and strivings about the Law. But now the questions about the Law are driven on to such a dangerous issue, that we have cause not only to be careful to avoid them, but even to tremble at the thought of them. It is now accounted a legal thing against the grace of the Gospel to confess sin, to be humbled for sin, to make conscience of duty, or to be troubled in conscience for neglect of it; No, they thank God they are delivered from such things, in respect of God, whether they sin or not it is all one: yea these things prevail with those who have been forward in profession of Religion, who seemed to walk strictly, now are grown loose. That saith is easily wrought, which teacheth men to believe well of themselves, though their lives be ill. There is a mighty change in mens spirits now from that which was heretofore; Times have been when any opinion that tended to looseness, was presently distasted as unfavoury, and rejected by such, who made profession of Religion.
The question about the Law, whether a man be justified by it, or by free grace in Christ, this is not one of those foolish questions and needlesse strivings, this is a great question, this we are to contend for, our life is in it, but there are other questions about the Law, which cause striving rather then edifying, as whether the Law be a rule for our lives, as it was given by Moses; That we are bound to doe what is required in the Law, this is generally acknowledged, as to love God, not worship Images, &c. but whether we be bound to doe it as it was the Law delivered by Moses upon Mount Sina, this question troubles many mens heads; that we are bound to doe the same things as they are delivered by Christ in the hand of that Mediator, is acknowledged by any that understand themselves in any measure. Now then let these two things be granted about the Law; First, that we are not justified by it, but by the free grace of God in Christ: Secondly, that what duties of holiness ⟨p. 151⟩are set downe in the Law, we are bound to them by the most strong obligations: what neede we contend further about the Law? Let us be established in these two, and it will be sufficient for our edifying; It is like when Paul wrote this Epistle to Titus, the heads of the people were troubled about some such kinde of questions about the Law, as are amongst us; therefore sayes he, Avoid foolish questions, and strivings about the Law. But now the questions about the Law are driven on to such a dangerous issue, that we have cause not onely to be carefull to avoid them, but even to tremble at the thought of them. It is now accounted a legall thing against the grace of the Gospel to confesse sin, to be humbled for sin, to make conscience of duty, or to be troubled in conscience for neglect of it; No, they thank God they are delivered from such things, in respect of God, whether they sin or not it is all one: yea these things prevaile with those who have beene forward in profession of Religion, who seemed to walke strictly, now are growne loose. That saith is easily wrought, which teacheth men to beleeve well of themselves, though their lives be ill. There is a mighty change in mens spirits now from that which was heretofore; Times have been when any opinion that tended to loosenesse, was presently distasted as unfavoury, and rejected by such, who made profession of Religion.
Sleidan in the tenth book of his Commentaries, says, The Devil that sought to do mischief at Munster was not a skilful Devil, but rude and simple, because he sought to prevail by tempting men to looseness; whereas, says he, if he had been a cunning Devil, he would rather have deceived by abstaining from flesh, by abhorring Matrimony, by shows of wonderful lowliness of mind, &c. he might sooner have taken men this way; but truly now the most cunning Devil sees it to be the best way to attain his ends, to raise up and foment opinions that •end to the liberty of the flesh, so be it he can carry them on under the colour of magnifying free grace; he finds that these things are exceeding suitable to mens spirits in these times, that they are taken in by such who formerly appeared so conscientious, that he feared he should never have been able to have prevailed with them; he never found a way like to this to prevail with such men; yea, never a way like to this to ⟨p. 152⟩choke the Word, when it first begins to work upon the heart; he hath blasted more young seeming converts this way, then ever he did by any way since he was a Devil: Heretofore the way was to stir up others to deride them for following the Word, and for praying; now he hath a way worth two of that, to make them to deride others for their conscientiousness in following the Word and praying, and this strengthened with a high persuasion, that hereby they are the great magnifiers of the free grace of God in the Gospel, the only men who understand the Gospel way. This Devil now looks upon himself and his fellows as simple and foolish in all their former devices, here is an experiment beyond them all, seeing this Christ must needs be magnified, he will magnify him too; seeing the Gospel must go on, he will put it on too, he will find out a device here, to strike at the practise, power, life of godliness, in a more secret and prevailing way then ever formerly was done; it is like in this generation the former principles of godliness will not be got out; but if this way prevails still in proportion to what it hath done, in a generation or two it is like to bring general profaneness and licentiousness upon the face of the Christian world more then any way of Satan ever did since the world began, for here is a way to be loose and profane, and to satisfy Conscience too.
Sleidan in the tenth book of his Commentaries, sayes, The Devill that sought to doe mischiefe at Munster was not a skilfull Devill, but rude and simple, because he sought to prevaile by tempting men to loosenesse; whereas, sayes he, if he had beene a cunning Devill, he would rather have deceived by abstaining from flesh, by abhorring Matrimony, by shewes of wonderfull lowlinesse of minde, &c. he might sooner have taken men this way; but truly now the most cunning Devill sees it to be the best way to attaine his ends, to raise up and foment opinions that •end to the liberty of the flesh, so be it he can carry them on under the colour of magnifying free grace; he findes that these things are exceeding suitable to mens spirits in these times, that they are taken in by such who formerly appeared so conscientious, that hee feared hee should never have beene able to have prevailed with them; hee never found a way like to this to prevaile with such men; yea, never a way like to this to ⟨p. 152⟩choake the Word, when it first begins to worke upon the heart; he hath blasted more young seeming converts this way, then ever hee did by any way since he was a Devill: Heretofore the way was to stirre up others to deride them for following the Word, and for praying; now he hath a way worth two of that, to make them to deride others for their conscienciousnesse in following the Word and praying, and this strengthened with a high perswasion, that hereby they are the great magnifiers of the free grace of God in the Gospel, the only men who understand the Gospel way. This Devill now lookes upon himselfe and his fellowes as simple and foolish in all their former devices, here is an experiment beyond them all, seeing this Christ must needes be magnified, hee will magnifie him too; seeing the Gospel must goe on, hee will put it on too, hee will finde out a device here, to strike at the practise, power, life of godlinesse, in a more secret and prevailing way then ever formerly was done; it is like in this generation the former principles of godlinesse will not be got out; but if this way prevails still in proportion to what it hath done, in a generation or two it is like to bring generall prophanenesse and licentiousnesse upon the face of the Christian world more then any way of Satan ever did since the world began, for here is a way to be loose and prophane, and to satisfie Conscience too.
CHAP. XXII.
The third Dividing Practice,1 Men no keeping within the bounds that God hath set them.
- 1The 3. dividing practise.