A30587:1102
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.
That standing at a distance with those that dissent from us, even to the utmost, is the way of many; but certainly it is a false way, God is not in it. It may be some, yea many will judge this yielding to be a fair, handsome turning about to the other side; take heed of such bold censures: Is every difference from that rigid, stout spirit of thine, a warping from the truth, a sinful temporizing for private ends? The Lord judge between you and his servants. Some men who have been of yielding spirits in things that God would have them, have stood out undauntedly when God hath called them to witness to his truth, when those who have been stout and harsh in their own ways have basely betrayed it, when they have been tried with greater sufferings. Ambrose was a man of a sweet and moderate spirit, witness amongst other things that notable saying of his,1 If that end of virtues be the greatest that looks at public good, Moderation is of all the most beautiful. Ay, but I warrant you, Ambrose was a man who saw which way the times went, he was loth to hazard himself in standing out against men who had power in their hands, this temper of his made him thus plead for moderation. No, Ambrose was a man of an invincible spirit in the ways of God; In all Ecclesiastical Story we read not of a braver spirit then his contesting with men of power in the cause of Christ. For when Theodosius the Emperor had been the cause of a great slaughter in Thessalonica, though provoked to it by a sedition there, the Emperor a while after coming to Milan, where Ambroses charge was, after the ⟨p. 291⟩usual manner he came to the Church, Ambrose meets him, and forbids him entrance,2 reproving him before all the people, Do you not know, oh Emperor, (says he) the barbarousness of that vile fact of yours? or do you not remember we have another Emperor above you? what bold impiety is thi•? do you not fear to bring those feet of yours, polluted with the blood of innocents, into this holy place? or to stretch forth those hands of yours, wet, yea dropping with blood, to take the most holy body of the Lord? or to put that mouth of yours, which (forgetting not only the clemency which belongs to an Emperor, but the justice) gave out the sentence for the killing so many innocent men,) to the precious blood of the Lord? Away therefore, will you add impiety to your sin?
THat standing at a distance with those that dissent from us, even to the utmost, is the way of many; but certainly it is a false way, God is not in it. It may be some, yea many will judge this yeelding to be a faire, handsome turning about to the other side; take heed of such bold censures: Is every difference from that rigid, stout spirit of thine, a warping from the truth, a sinfull temporizing for private ends? The Lord judge between you and his servants. Some men who have been of yeelding spirits in things that God would have them, have stood out undauntedly when God hath called them to witnesse to his truth, when those who have been stout and harsh in their owne wayes have basely betrayed it, when they have beene tryed with greater sufferings. Ambrose was a man of a sweet and moderate spirit, witnesse amongst other things that notable saying of his,1 If that end of vertues be the greatest that looks at publique good, Moderation is of all the most beautifull. Ay, but I warrant you, Ambrose was a man who saw which way the times went, he was loth to hazard himself in standing out against men who had power in their hands, this temper of his made him thus plead for moderation. No, Ambrose was a man of an invincible spirit in the wayes of God; In all Ecclesiasticall Story we read not of a braver spirit then his contesting with men of power in the cause of Christ. For when Theodosius the Emperour had been the cause of a great slaughter in Thessalonica, though provoked to it by a sedition there, the Emperour a while after comming to Milan, where Ambroses charge was, after the ⟨p. 291⟩usuall manner he came to the Church, Ambrose meets him, and forbids him entrance,2 reproving him before all the people, Doe you not know, oh Emperour, (sayes he) the barbarousnesse of that vile fact of yours? or doe you not remember we have another Emperour above you? what bold impiety is thi•? doe you not feare to bring those feet of yours, polluted with the blood of innocents, into this holy place? or to stretch forth those hands of yours, wet, yea dropping with blood, to take the most holy body of the Lord? or to put that mouth of yours, which (forgetting not onely the clemency which belongs to an Emperour, but the justice) gave out the sentence for the killing so many innocent men,) to the precious blood of the Lord? Away therefore, will you adde impiety to your sinne?
do not think much to come under that discipline which the Lord commands. Upon this the Emperor goes back to his Palace with sighing and tears, and spent eight months in mourning and lamentation, and yet after this he was not received by Ambrose, till again being sharply reprehended, he cast himself down in the porch, upon the pavement, bewailing his sin, and rising up he was about to sit in the Chancel where the Emperors seat was, he was required to go forth into the place of penitents. With the like, yea more boldness he dealt with Ruffinus, a great Courtier, the Master of the Emperors Horse. Here behold a man of a moderate, quiet spirit, yieldable in what he could, yet when he conceived himself interested in the Cause of Christ, his courage raises him above the fears or favours of men.
doe not think much to come under that discipline which the Lord commands. Upon this the Emperour goes back to his Palace with sighing and teares, and spent eight moneths in mourning and lamentation, and yet after this he was not received by Ambrose, till againe being sharply reprehended, he cast himselfe downe in the porch, upon the pavement, bewailing his sinne, and rising up he was about to sit in the Chancel where the Emperours seat was, he was required to goe forth into the place of penitents. With the like, yea more boldnesse he dealt with Ruffinus, a great Courtier, the Master of the Emperours Horse. Here behold a man of a moderate, quiet spirit, yeeldable in what he could, yet when he conceived himselfe interessed in the Cause of Christ, his courage raises him above the feares or favours of men.
This is a good combat; such striving as this is, God and his blessed Angels look upon, and take much delight in.
THis is a good combate; such striving as this is, God and his blessed Angels looke upon, and take much delight in.
I find a notable story in the life of Alexander the Great, which may put on and encourage Christians in such a combat as this: There was a great King in India, his name was Taxiles, who on a time came to salute Alexander,1 and said unto him, What should we need to fight and make Wars one with another, if thou comest not to take away our water and our necessary commodity to live by, ⟨p. 292⟩for which things men of judgement must needs fight? as for other goods, if I be richer then thee, I am ready to give thee of mine; and if I have less, I will not think scorn to thank thee, if thou wilt give me some of thine. Alexander being pleased to hear him speak thus wisely, embraced him, and said unto him, Thinkest thou that this meeting of ours can be without fight, for all these goodly fair words? No, no, thou hast won nothing by them, for I will fight and contend with thee in honesty and courtesy, because thou shalt not exceed me in bounty and liberality. So Alexander took divers gifts of him, but gave more to him.
I find a notable story in the life of Alexander the Great, which may put on and encourage Christians in such a combat as this: There was a great King in India, his name was Taxiles, who on a time came to salute Alexander,1 and said unto him, What should we need to fight and make Wars one with another, if thou commest not to take away our water and our necessary commodity to live by, ⟨p. 292⟩for which things men of judgement must needs fight? as for other goods, if I be richer then thee, I am ready to give thee of mine; and if I have lesse, I will not think scorn to thank thee, if thou wilt give me some of thine. Alexander being pleased to hear him speak thus wisely, embraced him, and said unto him, Thinkest thou that this meeting of ours can be without fight, for all these goodly fair words? No, no, thou hast won nothing by them, for I will fight and contend with thee in honesty and curtesie, because thou shalt not exceed me in bounty and liberality. So Alexander took divers gifts of him, but gave more to him.
Oh that our contentions were turned into such contentions as these are! Let us rejoice in any opportunity of doing any office of love to those we differ from, yea to those who have wronged us. It was wont to be said of Arch-Bishop Cranmer, If you would be sure to have Cranmer do you a good turn, you must do him some ill one; for though he loved to do good to all, yet especially he would watch for opportunities to do good to such as had wronged him. Had we but a few leading men of such spirits among us, how great a blessing of peace might we enjoy!
Oh that our contentions were turned into such contentions as these are! Let us rejoyce in any opportunity of doing any office of love to those we differ from, yea to those who have wronged us. It was wont to be said of Arch-Bishop Cranmer, If you would be sure to have Cranmer doe you a good turne, you must doe him some ill one; for though he loved to doe good to all, yet especially he would watch for opportunities to doe good to such as had wronged him. Had we but a few leading men of such spirits among us, how great a blessing of peace might we enjoy!
Study to be quiet, and to do your own business, and to work with your own hands, as we commanded you, 1 Thess. 4. 11. It is not an arbitrary thing, the command of God lies upon it.
STudy to be quiet, and to doe your owne businesse, and to worke with your owne hands, as we commanded you, 1 Thess. 4. 11. It is not an arbitrary thing, the command of God lyes upon it.
I am verily persuaded that many of our divisions in opinion and otherwise, our hard thoughts one of another, are raised and fomented by such as want employment. Hence they go about from place to place, arguing, disputing, jangling about things they understand not; and yet think themselves to have a deeper insight then ordinary. I would be loath to add to the affliction of those, who by the rage of the enemy have been put out of their employments, and are come for shelter amongst us; God forbid that I should willingly grieve them, their case is to be pitied, we are to succour, comfort, and help them what we can; but yet I desire them withal to take heed of a temptation they may be under, and think not of it, in this their want of employment, now they are here they meet with variety of company, with all sorts of people, and having too ⟨p. 293⟩much time to spare, the Devil may soon and unawares to them prevail to cause an itching desire in them; after this opinion and the other, this and the other way, which having taken their hearts, they carry up and down what they hear, and what apprehensions they have of things, and persons, pleading and arguing for that they have but sleight and sudden apprehensions of, and by arguing, the thing gets down into their spirits, before it be thoroughly examined and understood, and being got down there, then it must needs be maintained, and so a spirit of contention rises in them, and seeds of contention are sown among others.1 It may be some of your callings are low and mean, and that may possibly be your discouragement: but let it not be so, for there may be as much obedience to God in thy faithfulness in that mean calling of thine as in the highest and most honourable employment upon earth, yea thy reward may be as great, for God looks at faithfulness in the work, not the greatness of the work. Let every man know, says Luther, that his work in any godly kind of life is a divine work, because it is the work of a divine call, having Gods command for it.
I am verily perswaded that many of our divisions in opinion and otherwise, our hard thoughts one of another, are raised and fomented by such as want imployment. Hence they go about from place to place, arguing, disputing, jangling about things they understand not; and yet think themselves to have a deeper insight then ordinary. I would be loath to adde to the affliction of those, who by the rage of the enemy have been put out of their imployments, and are come for shelter amongst us; God forbid that I should willingly grieve them, their case is to be pittied, we are to succour, comfort, and helpe them what we can; but yet I desire them withall to take heed of a temptation they may be under, and think not of it, in this their want of imployment, now they are here they meet with variety of company, with all sorts of people, and having too
IT is very observable, when God in the manifestation of his displeasure against the Devil, in the Serpent, cursed him, Then he says cursed be thou; but when he would manifest it against Simeon and Levi, it is not, Cursed be ye, or Cursed be they; but Cursed be their anger, for it was fierce, and their rage, for it was cruel. You may be bitter against mens sin, so be it you show due respect to their persons; by denying that respect you might and ought to give to mens persons, you deprive your self of that liberty which otherwise you might take in opposing their sin, which is the thing you say you aim only at.
IT is very observable, when God in the manifestation of his displeasure against the Devill, in the Serpent, cursed him, Then he sayes cursed be thou; but when he would manifest it against Simeon and Levi, it is not, Cursed be ye, or Cursed be they; but Cursed be their anger, for it was fierce, and their rage, for it was cruell. You may be bitter against mens sinne, so be it you show due respect to their persons; by denying that respect you might and ought to give to mens persons, you deprive your self of that liberty which otherwise you might take in opposing their sinne, which is the thing you say you ayme only at.
