A30587:1014
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.
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,
There must be a due consideration of all these, and we must indulge something to them all. This would allay much strife: as we read Numb. 31. 23. Every thing that may abide the fire, ye shall make it go thorough the fire, and all that abideth not the fire ye shall make go thorough the water. We must deal with every man according to his temper. Some men are by their complexions of a more harsh and rugged temper then others. Consider what is the best way of dealing with such: in the main they are faithful and useful, they will join with you there, and spend their lives for you: if the harshness of their natures cause some excrescencies, unpleasing carriages, consider their tempers, though no evil in them is to be justified, yet deal tenderly with them, indulge them what lawfully you may. Some mens spirits, though upright to God and you, yet they have a fervour in them that is not qualified with that wisdom, meekness, ⟨p. 274⟩humility, as they ought, do not presently take these advantages against them, that they in their heat may perhaps give you; do not fly upon them as if those unjustifiable expressions that come from them, came from a spirit of malignity: You know the man and the manner of his communication, pass by weaknesses, accept of uprightness. Some mens temptation are very strong; it may be their hearts are pressed with disappointments, it may be they are pricked with the want of many comforts you have; they have family-temptations, and personal temptations that you are freed from: you do not know what you might do if you were under the like temptations. Bless God that you are delivered from them; but do not add to your brethren's affliction, by taking advantages against them, but according to the rule of the Apostle, Gal. 6. 1. If a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thy self lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ. Consider their education. Some men have been brought up altogether amongst Prelatical men, perhaps among Papists; some all their days have lived in wicked families, they never were acquainted with the society of the Saints, with that way of godliness that hath the most strictness and power in it.
THere must be a due consideration of all these, and we must indulge something to them all. This would allay much strife: as we read
You must not deal with them for all things you see amiss in them, in the same way you would deal with such who have had godly education, who have had acquaintance with the most strict and powerful ways of godliness, but now manifest a spirit against them.
You must not deale with them for all things you see amisse in them, in the same way you would deale with such who have had godly education, who have had acquaintance with the most strict and powerfull wayes of godlinesse, but now manifest a spirit against them.
Consider mens years: old age looks for respect, and justly: especially such as have gone through the brunt and suffered much for your good: though some infirmities should break forth that are incident to old age, we must cover and pass by what we can, not forgetting that reverent respect that is due to the hoary head found in the way of godliness. Consider mens gifts: it may be they are not able to rise to your height, to understand what you do; thank God for your strength, but be not angry with your brother because he is weaker. This was one of the arguments for peace that Constantine in that forementioned Letter of his to Alexander and Arius, used, we are not in all things like minded, neither have we all the same nature and gift engrafted in us.
Consider mens yeares: old age looks for respect, and justly: especially such as have gone through the brunt and suffered much for your good: though some infirmities should break forth that are incident to old age, we must cover and passe by what we can, not forgetting that reverent respect that is due to the hoary head found in the way of godlinesse. Consider mens gifts: it may be they are not able to rise to your height, to understand what you do; thank God for your strength, but be not angry with your brother because he is weaker. This was one of the arguments for peace that Constantine in that forementioned Letter of his to Alexander and Arius, used, we are not in all things like minded, neither have we all the same nature and gift engrafted in us.
A Merchant thinks it an ill venture, if when he casts up his accounts he finds the charge of his voyage rises to more then his incomes. If thou hast so much command of thy spirit, if thou canst so far overcome thy passions as to get a time in cool blood to cast up thy accounts truly, what good thou hast done, or what thou hast got by such and such contentions; and on the other side cast up what the hurt thou hast done, what sin hath been committed, what evil hath got into thy spirit, I fear you will have little cause to boast of,1 or rejoice in your gains. To be freed from that expense that comes in by strife, is not a little gain, says Ambrose. In strife you will find there is a very great expense of time, of gifts, and parts. Many men in regard of the good gifts God hath given them, might have proved shining Lights in the Church, but by reason of their contentious spirits, they prove no other then smoking firebrands. It may be by all the stir you keep you shall never get your mind; if you do, it will not quit cost; the charge you have been at for it, comes to much more then it is worth. God deliver me from having my mind at such a dear rate.
A Merchant thinks it an ill venture, if when he casts up his accounts he finds the charge of his voyage rises to more then his incomes. If thou hast so much command of thy spirit, if thou canst so farre overcome thy passions as to get a time in coole bloud to cast up thy accounts truly, what good thou hast done, or what thou hast got by such and such contentions; and on the other side cast up what the hurt thou hast done, what sin hath been committed, what evill hath got into thy spirit, I fear you will have little cause to boast of,1 or rejoyce in your gains. To be freed from that expence that comes in by strife, is not a little gain, says Ambrose. In strife you will finde there is a very great expence of time, of gifts, and parts. Many men in regard of the good gifts God hath given them, might have proved shining Lights in the Church, but by reason of their contentious spirits, they prove no other then smoaking firebrands. It may be by all the stirre you keep you shall never get your minde; if you do, it will not quit cost; the charge you have been at for it, comes to much more then it is worth. God deliver me from having my minde at such a dear rate.
