A30587:1007
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.
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.
1. Take heed thou dost not reject any from being thy brother,1 whom Jesus Christ at the great day will own for his, and God the Father will call Child.
1. Take heed thou dost not reject any from being thy brother,1 whom Jesus Christ at the great day will owne for his, and God the Father will call Child.
2. Suppose thou canst not be satisfied in their godliness, yet the gifts of the Spirit of God that are in them, should cause some kind of closing; common gifts are of a middle nature, between nature and grace, as the spirits of a man are neither of the same nature with the soul, nor of the body, but between both, and serve to unite the soul and body together, which otherwise are of natures very different. The common gifts that men who are not yet sanctified have, may and should cause some union between the godly and them while they live in this world, so far as to be useful one to another in what God hath given them.
2. Suppose thou canst not be satisfied in their godlinesse, yet the gifts of the Spirit of God that are in them, should cause some kind of closing; common gifts are of a middle nature, between nature and grace, as the spirits of a man are neither of the same nature with the soule, nor of the body, but between both, and serve to unite the soule and body together, which otherwise are of natures very different. The common gifts that men who are not yet sanctified have, may and should cause some union between the godly and them while they live in this world, so far as to be usefull one to another in what God hath given them.
WE differ thus and thus, but what do we agree in? do we not agree in things enough, wherein we may all the days of our lives spend all the strength we have in glorifying God together? Many men are of such spirits as they love to be altogether busied about their brethren's differences; their discourse, their pens, and all their ways are about these, and that not to heal them, but rather to widen them. You shall not hear them speak of, or meddle with their agreements; their strength is not bent to heighten and strengthen them: if at any time they do take notice of their agreements, it is to make advantage of them: to render their disagreements the more odious, or to strengthen themselves in what they differ from them; they desire to get in men, and to get from them, only to serve their own turns upon them, this is an evil spirit. No marvel therefore though some be so loath to discover to them how near they can come to him.
VVE differ thus and thus, but what doe we agree in? doe we not agree in things enough, wherein we may all the dayes of our lives spend all the strength we have in glorifying God together? Many men are of such spirits as they love to be altogether busied about their brethrens differences; their discourse, their pens, and all their wayes are about these, and that not to heale them, but rather to widen them. You shall not hear them speak of, or meddle with their agreements; their strength is not bent to heighten and strengthen them: if at any time they do take notice of their agreements, it is to make advantage of them: to render their disagreements the more odious, or to strengthen themselves in what they differ from them; they desire to get in men, and to get from them, only to serve their owne turnes upon them, this is an evill spirit. No marvaile therefore though some be so loath to discover to them how near they can come to him.
Pliny tells us of Apelles, 1that drawing the face of Antiochus the King who had but one eye, that he might hide this deformity, he devised to paint him turning his visage a little away, so he showed but the one side of his face: and from him, says Pliny, came ⟨p. 273⟩the invention first of concealing the defects and blemishes of the visage. But the Painters of […] time are quite in another way, if there be any deformity or defect on any side, they will be sure to paint that side in all the lin••ments of it, that must be set forth fully to the view of all men; yea if it may be made to look more ugly and monstrous then it is, all the skill they have shall be improved to do it. But my brethren, this ought not to be, God doth not so with us: he takes notice of the good of his children, but conceals their evil. There was but one good word in Sarahs speech to Abraham, Gen. 18. 12. she called him Lord, the speech otherwise was a speech of unbelief, yet the holy Ghost speaking afterwards of her, in reference to that speech, 1 Pet. 3. 6. conceals all the evil in it, and mentions only that reverend title she gave to her husband, commending her for it. Thus should we do; had we peaceable hearts thus we would do: all the good of our brethren we would improve to the uttermost, and what is evil, so far as with a good conscience we might, we could conceal. When I shall see this temper in mens spirits, I shall hope there will be peace.
Pliny tells us of Apelles, 1that drawing the face of Antiochus the King who had but one eye, that he might hide this deformity, he devised to paint him turning his visage a little away, so he shewed but the one side of his face: and from him, sayes Pliny, came ⟨p. 273⟩the invention first of concealing the defects and blemishes of the visage. But the Painters of 〈…〉 time are quite in another way, if there be any deformity or defect on any side, they will be sure to paint that side in all the linments of it, that must be set forth fully to the view of all men; yea if it may be made to look more ugly and monstrous then it is, all the skill they have shall be improved to do it. But my brethren, this ought not to be, God doth not so with us: he takes notice of the good of his children, but conceals their evill. There was but one good word in Sarahs speech to Abraham,
