A30587:1001
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.
God hath joined us together as we are men: we are not dogs, not wolves, let us not be so one to another. Act. 7. 26. Moses speaks thus to those who strove one with another: Sirs, ye are brethren, why do ye wrong one another? The words in the Greek are, [Greek or Hebrew], men yet are brethren. There is a consideration in this, that ye are men: if there were no more, yet ye should not strive one with another, but much more considering ye are brethren. If we be men, let us be humane. What is the meaning of humanity, but courteousness, gentleness, pleasantness in our carriages one towards another? But still the consideration grows higher, as we are the same Country-men, of old acquaintance, in the same employment, of the same family and kindred, but above all, joined in such a blessed root, the fountain of all love and peace. Ephes. 4. 4. presents this consideration most fully to us. The reason the Apostle gives why we must keep the unity of the Spirit in the bond of peace, is, because there is one body, and one spirit, ye are called in one hope, one Lord, one faith, one baptism, one God and Father of all. Here you have seven Ones together in two or three lines. It is very much that the spirit of God should join so close together seven Ones; surely it is to be a strong argument for us to unity.
GOd hath joyned us together as we are men: we are not dogs, not wolves, let us not be so one to another. Act. 7. 26. Moses speaks thus to those who strove one with another: Sirs, ye are brethren, why do yee wrong one another? The words in the Greek are, 〈non-Latin alphabet〉, men yet are brethren. There is a consideration in this, that ye are men: if there were no more, yet ye should not strive one with another, but much more considering ye are brethren. If we be men, let us be humane. What is the meaning of humanity, but courteousness, gentleness, pleasantness in our carriages one towards another? But still the consideration growes higher, as we are the same Country-men, of old acquaintance, in the same imployment, of the same family and kindred, but above all, joyned in such a blessed root, the fountain of all love and peace. Ephes. 4. 4. presents this consideration most fully to us. The reason the Apostle gives why we must keep the unity of the Spirit in the bond of peace, is, because there is one body, and one spirit, ye are called in one hope, one Lord, one faith, one baptisme, one God and Father of all. Here you have seven Ones together in two or three lines. It is very much that the spirit of God should joyn so close together seven Ones; surely it is to be a strong argument for us to unity.
First, one Body. The meanest member yet it is in the body. Is it comely for the body of Christ to be rent and torn? any reference to Christ might persuade unity, but union with Christ as the members with the body, what heart can stand against the strength of this? What can cause one member to tear and rend another, but madness?
First, one Body. The meanest member yet it is in the body. Is it comely for the body of Christ to be rent and torn? any reference to Christ might perswade unity, but union with Christ as the members with the body, what heart can stand against the strength of this? What can cause one member to tear and rend another, but madness?
2. One Spirit, 1 Cor. 12. 11. that one and the self same spirit: he does not only say, The same spirit; but, The self same spirit: and as if that not enough, he adds One to the self same; and that yet not enough, he says, That one, all this is in the Greek, [Greek or Hebrew]. The repeating the Article hath a great ⟨p. 269⟩elegance in it. And is not this one Spirit the Spirit of love and meekness? What does a froward contentious spirit do in thee, who profest thy self to be a Christian? What, says Cyprian, does the fierceness of Wolves,1 the madness of Dogs, the deadly poison of Serpents, the bloody rage of Beasts, in a Christians breast?
2. One Spirit, 1 Cor. 12. 11. that one and the self same spirit: he does not only say, The same spirit; but, The self same spirit: and as if that not enough, he addes One to the self same; and that yet not enough, he sayes, That one, all this is in the Greek, 〈non-Latin alphabet〉. The repeating the Article hath a great ⟨p. 269⟩elegancy in it. And is not this one Spirit the Spirit of love and meeknesse? What does a froward contentious spirit do in thee, who professt thy self to be a Christian? What, sayes Cyprian, does the fierceness of Wolves,1 the madnesse of Dogs, the deadly poyson of Serpents, the bloudy rage of Beasts, in a Christians breast?
3. Called in one hope. Are not you heirs, joint heirs of the same Kingdom, and do you contend as if one belonged to the kingdom of light, and the other to the kingdom of darkness?
3. Called in one hope. Are not you heyres, joynt heyres of the same Kingdome, and do you contend as if one belonged to the kingdome of light, and the other to the kingdome of darknesse?
4. One Lord. You serve the same Lord and Master. Is it for the credit of a Master, that his servants are always wrangling and fighting one with another? Is it not a tedious thing in a family that the servants can never agree? Mark how ill the Lord takes this, Mat. 24. 49. 50, 51. that evil servant who begins to smite his fellow-servants, provokes his Lord against him so as to come upon him with such severity as to cut him asunder, and to appoint his portion with the Hypocrites; [Greek or Hebrew], he will dichotomize him, divide him in two; he by his smiting his fellow-servants makes divisions, but his Lord will divide him. It may be he pretends that his fellow-servants do not do their duty as they ought; as if he were more careful of the honour of his Lord then others who are of a different way from him. But in the mean while he inveighs against others, smiting them with the tongue, and otherwise as he is able. He sits at full Tables, eats and drinks of the best, with such as are carnal and sensual, but they are great men, to have their countenance is brave; this is extreme suitable to a carnal heart, who yet keeps up a profession of Religion, hath some form of godliness, he is afraid to lose his fleshly contentment, therefore he smites those who stand in his way: Thus divisions and troubles are made in Gods family: The Lord the master of it will reward accordingly; he will divide such by cutting them asunder, and appointing them their portion with the Hypocrites.
4. One Lord. You serve the same Lord and Master. Is it for the credit of a Master, that his servants are alwayes wrangling and fighting one with another? Is it not a tedious thing in a family that the servants can never agree? Mark how ill the Lord takes this, Mat. 24. 49. 50, 51. that evill servant who begins to smite his fellow-servants, provokes his Lord against him so as to come upon him with such severity as to cut him asunder, and to appoint his portion with the Hypocrites; 〈non-Latin alphabet〉, he will dichotomize him, divide him in two; he by his smiting his fellow-servants makes divisions, but his Lord will divide him. It may be he pretends that his fellow-servants do not do their duty as they ought; as if he were more carefull of the honour of his Lord then others who are of a different way from him. But in the meane while he inveighs against others, smiting them with the tongue, and otherwise as he is able. He sits at full Tables, eats and drinks of the best, with such as are carnall and sensuall, but they are great men, to have their countenance is brave; this is extreme sutable to a carnall heart, who yet keeps up a profession of Religion, hath some forme of godlinesse, he is afraid to lose his fleshly contentment, therefore he smites those who stand in his way: Thus divisions and troubles are made in Gods family: The Lord the master of it will reward accordingly; he will divide such by cutting them asunder, and appointing them their portion with the Hypocrites.
5. One Faith. What though we agree not together in some things of lesser moment, yet we agree in one faith. Why should we not then keep the unity of the Spirit in the bond of peace? The agreement in the faith one would think should swallow up all other disagreements. We should rather bless God for keeping ⟨p. 270⟩men found in the faith, then contend with them for lesser mistakes. When the Pharisees, Acts 23. 9. understood that Paul agreed with them in that great doctrine of the Resurrection, they presently overlooked his other differences, saying, We find no evil in this man. Our Brethren agree with us in more Fundamentals then this, and yet we can find evil in them, and aggravate their evil beyond what it is, and improve it all we can against them. This is worse then Pharisaical.
5. One Faith. What though we agree not together in some things of lesser moment, yet we agree in one faith. Why should we not then keep the unity of the Spirit in the bond of peace? The agreement in the faith one would think should swallow up all other disagreements. We should rather blesse God for keeping ⟨p. 270⟩men found in the faith, then contend with them for lesser mistakes. When the Pharisees, Acts 23. 9. understood that Paul agreed with them in that great doctrine of the Resurrection, they presently overlooked his other differences, saying, We finde no evill in this man. Our Brethren agree with us in more Fundamentals then this, and yet we can finde evill in them, and aggravate their evill beyond what it is, and improve it all we can against them. This is worse then Pharisaicall.
Master Calvin in his Epistle to our Countrymen at Frankford,1 fled for their lives in witness to the truth, yet miserably jarring and contending one against another there, to the scandal of all the Churches of God in those parts, begins his Epistle thus: This doth grievously torment me; it is extremely absurd that dissentions should arise amongst brethren, exiles, fled from their country for the same faith, and for that cause which alone in this your scattering, ought to be to you as a holy band, to keep you fast bound together. Their contentions were about Church-worship.
Master Calvin in his Epistle to our Countreymen at Frankford,1 fled for their lives in witnesse to the truth, yet miserably jarring and contending one against another there, to the scandall of all the Churches of God in those parts, begins his Epstle thus: This doth grievously torment me; it is extremely absurd that dissentions should arise amongst brethren, exiles, fled from their countrey for the same faith, and for that cause which alone in this your scattering, ought to be to you as a holy band, to keepe you fast bound together. Their contentions were about Church-worship.
6. One Baptism. We are baptised into Christs death, and is not that to show that we should be dead to all those things in the world that cause strife and contention among men? Our Baptism is our badge, our livery, it furthers somewhat the unity of servants that they wear all one livery.
6. One Baptisme. We are baptised into Christs death, and is not that to shew that we should be dead to all those things in the world that cause strife and contention among men? Our Baptisme is our badge, our livery, it furthers somewhat the unity of servants that they weare all one livery.
7. One God. Though there be three persons in the Divine Nature, and every person is God, yet there is but one God; here is an union infinitely beyond all unions that any creature can be capable of; the mystery of this union is revealed to us, to make us in love with union. Our interest in this one God is such a conjunction, as nothing can be more.
7. One God. Though there be three persons in the Divine Nature, and every person is God, yet there is but one God; here is an union infinitely beyond all unions that any creature can be capable of; the mystery of this union is revealed to us, to make us in love with union. Our interest in this one God is such a conjuction, as nothing can be more.
Josephs brethren, Gen. 50. 17. looked upon this, as having very great power in it to make up all breaches, to heal all old grudges. After their Father was dead, their consciences misgave them for what they had done to Joseph, they were afraid old matters would break forth, and that Joseph would turn their enemy; now how do they seek to unite Josephs heart to them? We pray thee, say they, forgive the trespass of the servants of the God of thy Father, and the Text says, Joseph wept when they spake unto him. Oh this was a heart-breaking speech to Joseph, The servants of the God of my Father; Shall my heart ever be ⟨p. 271⟩stranged from the servants of the God of my Father? The Lord forbid. This offence indeed was great, but their God is my God, & he was my Fathers God; this argument had more in it to draw Josephs heart to them, then if they had said, We are your brethren, we came from the same loins you did: True, that is something, but the servants of the God of thy Father is much more. Let us look upon all the godly, though they have many weaknesses, though they have not carried themselves towards us as they ought, yet they are the servants, yea the children of our God, and of our fathers God; let this draw our hearts to them. If they be one with us, in their interest in one God, let them be one with us in the affections of our heart, to love them, delight in them, and rejoice in communion with them.
Josephs brethren, Gen. 50. 17. looked upon this, as having very great power in it to make up all breaches, to heal all old grudges. After their Father was dead, their consciences misgave them for what they had done to Joseph, they were afraid old matters would break forth, and that Joseph would turn their enemy; now how do they seek to unite Josephs heart to them? We pray thee, say they, forgive the trespasse of the servants of the God of thy Father, and the Text sayes, Joseph wept when they spake unto him. Oh this was a heart-breaking speech to Joseph, The servants of the God of my Father; Shall my heart ever be ⟨p. 271⟩stranged from the servants of the God of my Father? The Lord forbid. This offence indeed was great, but their God is my God, & he was my Fathers God; this argument had more in it to draw Josephs heart to them, then if they had said, We are your brethren, we came from the same loynes you did: True, that is something, but the servants of the God of thy Father is much more. Let us look upon all the godly, though they have many weaknesses, though they have not carryed themselves towards us as they ought, yet they are the servants, yea the children of our God, and of our fathers God; let this draw our hearts to them. If they be one with us, in their interest in one God, let them be one with us in the affections of our heart, to love them, delight in them, and rejoyce in communion with them.
One God and Father. Mal. 2. 10. Have we not all one Father? hath not one God created us? why do we deal treacherously every man against his brother? Job 31. 15. Did not he that made me in the womb, make him? and did not one fashion us in the womb? Is it seemly that one mans children should be always contending, quarrelling and mischieving one another? do you think this is pleasing to your Father? It follows in that 4. of Ephes. who is above all, and through all, and in all. You have enough in your Father to satisfy your souls for ever, whatsoever you want other ways; he is above all; he that is so glorious and blessed, infinitely above all things, hath put honour enough upon you, that he is your Father; why will you contend and quarrel about trifles? He hath absolute authority to dispose of all things as he pleaseth; let not the different administrations of his, to some in one kind, to some in another, be matter for you to contend about. And he worketh in all.
One God and Father. Mal. 2. 10. Have we not all one Father? hath not one God created us? why do we deale treacherously every man against his brother? Job 31. 15. Did not he that made me in the wombe, make him? and did not one fashion us in the wombe? Is it seemly that one mans children should be alwayes contending, quarrelling and mischieving one another? do you thinke this is pleasing to your Father? It followes in that 4. of Ephes. who is above all, and through all, and in all. You have enough in your Father to satisfie your soules for ever, whatsoever you want other wayes; he is above all; he that is so glorious and blessed, infinitely above all things, hath put honour enough upon you, that he is your Father; why will you contend and quarrell about trifles? He hath absolute authority to dispose of all things as he pleaseth; let not the different administrations of his, to some in one kinde, to some in another, be matter for you to contend about. And he worketh in all.
Those gifts and graces especially that are in his children, are his workings; that some have more then others, it is from his working. You may see the workings of your Father in the hearts of your Brethren. He is in all. Men may have children in whom little or nothing of their Father appears, but God is in all his children, notwithstanding all their weaknesses, therefore our hearts should be in them and with them. This Scripture is one of the most famous Scriptures for the union of the Saints in one, that we have in all the book of God.
Those gifts and graces especially that are in his children, are his workings; that some have more then others, it is from his working. You may see the workings of your Father in the hearts of your Brethren. He is in all. Men may have children in whom little or nothing of their Father appeares, but God is in all his children, notwithstanding all their weaknesses, therefore our hearts should be in them and with them. This Scripture is one of the most famous Scriptures for the union of the Saints in one, that we have in all the book of God.
You will say, If indeed we could see God in such, if ⟨p. 272⟩we could see grace and holiness in them, our hearts would close with them, but we see not this.
You will say, If indeed we could see God in such, if ⟨p. 272⟩we could see grace and holinesse in them, our hearts would close with them, but we see not this.
