A30587:707
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.
Some such practice it is like there was amongst the Corinthians, when that foul fact of the incestuous person brake forth, some of them were puffed up, so the Apostle chargeth them; it is a very strange charge that any should be puffed up upon such a thing as that; what was there in it to occasion puffing up? The Answer is this, It is clear there were great divisions in Corinth, some sided one way, some another; now one of them who was of such a side, fell into this foul and scandalous sin, upon that the other side thought they had an advantage against the whole party, and this puffed them up; nay do you not see what one of them hath done? you may by him see what kind of men they are; this made the whole party low in their eyes; they cast the contempt of this one upon all that were associated with him in such a way differing from others: This could not but widen the divisions amongst them.
Some such practice it is like there was amonst the Corinthians, when that foule fact of the incestuous person brake forth, some of them were puffed up, so the Apostle chargeth them; it is a very strange charge that any should be puffed up upon such a thing as that; what was there in it to occasion puffing up? The Answer is this, It is cleare there were great divisions in Corinth, some sided one way, some onother; now one of them who was of such a side, fell into this foule and scandalous sinne, upon that the other side thought they had an advantage against the whole party, and this puffed them up; nay doe you not see what one of them hath done? you may by him see what kinde of men they are; this made the whole party low in their eyes; they cast the contempt of this one upon all that were associated with him in such a way differing from others: This could not but widen the divisions amongst them.
It is an evil advantage that men take, if they see some very erroneous many ways, and obnoxious in their lives, yet if these agree but in some one thing with those whom themselves differ from; all the odium of these errors and loose lives must be cast upon such as they thus agree with, in that one thing though ⟨p. 180⟩their consciences cannot but tell them, that those Brethren who are in a differing way from them, do abominate such errors and looseness of life as much as themselves.
It is an evill advantage that men take, if they see some very erroneous many wayes, and obnoxious in their lives, yet if these agree but in some one thing with those whom themselves differ from; all the odium of these errours and loose lives must be cast upon such as they thus agree with, in that one thing though ⟨p. 180⟩their consciences cannot but tell them, that those Brethren who are in a differing way from them, doe abominate such errourrs and loosenesse of life as much as themselves.
After God used Luther to bring light into Germany, 1there arose many Sects; Papists say, there were grown in the Church after Luther's time, in one hundred years, two hundred and seventy Sects, whereas from Christs time to his, there cannot be reckoned above a hundred eighty one. Now this was the practice of the Papists, that they might cast an odium upon the Lutheran party, which they looked upon as standing most in their light; whatsoever errors were held, or miscarriages of life appeared in any of these Sects, all was cast upon the Lutheran party, upon this ground, because the Lutherans and these sects agreed in this, that they were all against the Papacy.
After God used Luther to bring light into Germany, 1there arose many Sects; Papists say, there were grown in the Church after Luthers time, in one hundred yeeres, two hundred and seventy Sects, whereas from Christs time to his, there cannot be reckoned above a hundred eighty one. Now this was the practice of the Papists, that they might cast an odium upon the Lutheran party, which they lookt upon as standing most in their light; whatsoever errours were held, or miscarriages of life appeared in any of these Sects, all was cast upon the Lutheran party, upon this ground, because the Lutherans and these sects agreed in this, that they were all against the Papacie.
There are many amongst us, who contend for several ways, Anabaptists, Antinomians, Socinians, Separatists, those that are for the Congregational way, Seekers, with many others, they all agree in this, that they are against the Prelacy; Do you now think it were a just thing for the Prelates to gather together all the errors, opinions, and miscarriages in life, in all these sorts of men, and cast the ignominy and odium of all upon our Brethren, who contend for the Presbytery? if they should say, Look what vile opinions are held by those who are against Episcopacy, how scandalously many of them live, but they all concenter in this, they would have the Prelacy down, they are enemies to Bishops: You would presently answer, What though they agree in this one thing? yet such as are for the Presbytery, they are as much against the errors and disorders of those who join with them in this one thing, as your selves are.
There are many amongst us, who contend for severall wayes, Anabaptists, Antinomians, Socinians, Separatists, those that are for the Congregationall way, Seekers, with many others, they all agree in this, that they are against the Prelacie; Doe you now thinke it were a just thing for the Prelates to gather together all the errours, opinions, and miscarriages in life, in all these sorts of men, and cast the ignominy and odium of all upon our Brethren, who contend for the Presbytery? if they should say, Look what vile opinions are held by those who are against Episcopacie, how scandalously many of them live, but they all concenter in this, they would have the Prelacie downe, they are enemies to Bishops: You would presently answer, What though they agree in this one thing? yet such as are for the Presbyterie, they are as much against the errours and disorders of those who joine with them in this one thing, as your selves are.
We read Jer. 29. 26. Shemajah sent Letters to Zephaniah against Jeremiah; mark the Argument he useth why Jeremiah should be dealt severely withal. The Lord, says he to Zephaniah, hath made thee Priest instead of Jehojadah. Why, what then? where lies the force of his Argument, that Jeremiah must therefore be punished? It lay here, Jehojadah had punished one Matthan an Idolatrous Priest; therefore, says Shemajah, you must do as Jehojadah did; as if he should say, they are both in one way,1 This Jeremiah was a Priest, and so was Matthan; such kind of men must be looked to, they are all alike. ⟨p. 181⟩Matthan was odious to the people, they all said he was not to be suffered, and they being in some things alike, therefore all the evil which was found in Matthan, all the odium that was upon him, must be cast upon Jeremiah. Certainly this is a very sinful, unjust, uncharitable practice of men, (especially such as profess godliness) against their brethren: it widens, heightens, and lengthens our divisions very much.
We read Ier. 29. 26. Shemajah sent Letters to Zephaniah against Ieremiah; marke the Argument he useth why Ieremiah should be dealt severely withall. The Lord, sayes he to Zephaniah, hath made thee Priest instead of Iehojadah. Why, what then? where lyes the force of his Argument, that Ieremiah must therefore be punished? It lay here, Iehojadah had punished one Matthan an Idolatrous Priest; therefore, sayes Shemajah, you must doe as Iehojadah did; as if he should say, they are both in one way,1 This Ieremiah was a Priest, and so was Matthan; such kinde of men must be looked to, they are all alike. ⟨p. 181⟩Matthan was odious to the people, they all said he was not to be suffered, and they being in some things alike, therefore all the evill which was found in Matthan, all the odium that was upon him, must be cast upon Jeremiah. Certainly this is a very sinfull, unjust, uncharitable practice of men, (especially such as professe godlinesse) against their brethren: it widens, heightens, and lengthens our divisions very much.
This was the practice amongst the Corinthians, which caused great divisions amongst them; some were of Paul, some of Apollos, some of Cephas. No question a man may in his heart more reverence, and prize, and outwardly show more respect to those whom God makes the greatest instruments of good ( •ateris paribus) then to others. David showed more respect to Nathan than to God; Nathan was by far more intimate with him: The intimacy was such between them, that Nathan thought it a very strange thing that David should do any thing about the disposing of his Crown, and not make him acquainted with it. So Valentinian the Emperor upon this ground honoured Ambrose above any of the Bishops in his time.1 Such men as God is not pleased to make so instrumental for good as others, should not envy this; let them be willing that those should be honoured whom God honours: but yet people should take heed that they give not so much honour to one, that they deny due respect to others; and Ministers and others in public place should not entertain, much less seek for, or rejoice in any honour or respect given to them, which they see detracts from that esteem and countenance that is due to others.
THis was the practice amongst the Corinthians, which caused great divisions amongst them; some were of Paul, some of Apollos, some of Cephas. No question a man may in his heart more reverence, and prize, and outwardly shew more respect to those whom God makes the greatest instruments of good ( •ateris paribus) then to others. David shewed more respect to Nathan than to God; Nathan was by farre more intimate with him: The intimacy was such between them, that Nathan thought it a very strange thing that David should doe any thing about the disposing of his Crowne, and not make him acquainted with it. So Valentinean the Emperour upon this ground honoured Ambrose above any of the Bishops in his time.1 Such men as God is not pleased to make so instrumentall for good as others, should not envy this; let them be willing that those should be honoured whom God honours: but yet people should take heed that they give not so much honour to one, that they deny due respect to others; and Ministers and others in publike place should not entertaine, much lesse seeke for, or rejoyce in any honour or respect given to them, which they see detracts from that esteeme and countenance that is due to others.
Peter Martyr upon that place, 1 Cor. 3. 4, 5. observes, that Heathen Philosophers were ambitious that their Disciples should receive denomination from them:1 hence some were called Platonici, others Pythagorici, others Epicures, but this should be abominated amongst Christians▪ Lanctantius hath a notable speech against this, Those (says he) cease to be Christians▪ who take upon them the names of men, and are not called by the name of Christ.
Peter Martyr upon that place, 1 Cor. 3. 4, 5. observes, that Heathen Philosophers were ambitious that their Disciples should receive denomination from them:1 hence some were called Platonici, others Pythagorici, others Epicures, but this should be abominated amongst Christians▪ Lanctantius hath a notable speech against this, Those (sayes he) cease to be Christians▪ who take upon them the names of men, and are not called by the name of Christ.
Peter Martyr upon the fore-named place,1 says of Socrates, that he was more modest then the rest, he refused to be accounted the author of that learning he taught others, but said of himself, that he was a but a Mid-wife to be helpful to the bringing forth of that, which was in the minds of men before.
Peter Martyr upon the fore-named place,1 sayes of Secrates, that he was more modest then the rest, he refused to be accounted the author of that learning he taught others, but said of himselfe, that he was a but a Mid-wife to be helpfull to the bringing forth of that, which was in the mindes of men before.
The weakness and folly of people in their inordinate giving or denying respects, is often caused, but more ordinarily fomented and increased by the pride and vanity of teachers, in seeking for, or at least in a pleasing embracing such inordinate respects given to them, whereby others suffer much; siding of parties is made, and more hurt comes to the public, then their honours are worth a thousand times over: This evil many times comes of it, that reason and truth from one man is little regarded, and error and weakness from another man is greedily embraced, and stiffly maintained; whereas it should be with Reason and Truth, as it is with money, one mans money in a market is as good as another's, so should one mans reason and truth spoken by him be as good as another's.
The weaknesse and folly of people in their inordinate giving or denying respects, is often caused, but more ordinarily fomented and encreased by the pride and vanity of teachers, in seeking for, or at least in a pleasing embracing such inordinate respects given to them, whereby others suffer much; siding of parties is made, and more hurt comes to the publike, then their honours are worth a thousand times over: This evill many times comes of it, that reason and truth from one man is little regarded, and error and weaknesse from another man is greedily embraced, and stifly maintained; whereas it should be with Reason and Truth, as it is with money, one mans money in a market is as good as anothers, so should one mans reason and truth spoken by him be as good as anothers.
Some men are of such dividing dispositions, that if they be offended with a man in any one thing, in hearing, or otherwise, they will go away in a tetchy mood, resolving never to hear him more. You think you have liberty in any froward mood to cast off that means of good which God offers to you, to refuse to partake of such mens gifts and graces as you please; It may be your stomach is so high and great on a sudden, or your spirit is fallen into such a sullen humour, as you will not so much as go or send to him, to see if upon a serious and quiet examination of things, you may not have satisfaction in what for the present offends you. No, mens spirits are carried on with present rash heady resolutions. I believe there was never such a kind of spirit prevailing amongst such as profess godliness, since Christian Religion was in the world; never did so many withdraw from hearing even those by whom they acknowledge God hath ⟨p. 183⟩spoken to their hearts and that before they have gone to them, to impart what it is that scruples them, to try whether they may not get some satisfaction. Certainly if you have no need of the Word, the Word hath no need of you. You may easily express your discontents one to another; you may easily say you are resolved you will never hear such an one any more, but you cannot so easily answer this to Jesus Christ. When your weaknesses, the prevailing of your distempers shall grate upon your consciences, this will be a great aggravation of the evil of them, You neglected in a humorous way, and self-willed resolution, those means that might have done your soul good, even such as many hundred, if not thousands of souls bless God for all the days of their lives, yea are now blessing God in heaven for. Heretofore you would have been glad of that, which now you sleight and reject; this is not from more light or strength that you have now which you had not then, but from more vanity, pride, and wantonness.
SOme men are of such dividing dispositions, that if they be offended with a man in any one thing, in hearing, or otherwise, they will goe away in a tetchy moode, resolving never to heare him more. You think you have liberty in any froward mood to cast off that meanes of good which God offers to you, to refuse to partake of such mens gifts and graces as you please; It may be your stomack is so high and great on a sudden, or your spirit is falne into such a sullen humour, as you will not so much as go or send to him, to see if upon a serious and quiet examination of things, you may not have satisfaction in what for the present offends you. No, mens spirits are carryed on with present rash heady resolutions. I believe there was never such a kinde of spirit prevailing amongst such as professe godlinesse, since Christian Religion was in the world; never did so many withdraw from hearing even those by whom they acknowledge God hath
Others deny hearing, not from such a distempered spirit, but out of tenderness, because they think the Minister is no true Minister of Christ, because he had no true call, because he was ordained by the Prelates, &c. I confess though for mine own part I never yet doubted of the lawfulness of the call of many of the Ministers of the parishionall congregations in England, though they had something superadded which was sinful, yet it did not nullify what call they had by the Church, that communion of Saints, amongst whom they exercised their Ministry, yet I do not think it the shortest way to convince those which refuse to hear, to stand to prove to them the lawfulness of the call of those Ministers whom they refuse to hear, but rather to make it out to them, that though their call be not right to the Ministry, yet they have not sufficient ground of withdrawing from hearing them. For they hold it is lawful for a man to preach the Word as a gifted man, and that these men from whom they withdraw are gifted and faithful, and preach excellent truths they deny not.
Others deny hearing, not from such a distempered spirit, but out of tendernesse, because they think the Minister is no true Minister of Christ, because he had no true call, because he was ordained by the Prelats, &c. I confesse though for mine own part I never yet doubted of the lawfulnesse of the call of many of the Ministers of the parishionall congregations in England, though they had something superadded which was sinfull, yet it did not nullifie what call they had by the Church, that communion of Saints, amongst whom they exercised their Ministery, yet I doe not thinke it the shortest way to convince those which refuse to heare, to stand to prove to them the lawfulnesse of the call of those Ministers whom they refuse to heare, but rather to make it out to them, that though their call be not right to the Ministery, yet they have not sufficient ground of withdrawing from hearing them. For they hold it is lawfull for a man to preach the Word as a gifted man, and that these men from whom they withdraw are gifted and faithfull, and preach excellent truths they deny not.
But they will say, If they did this as gifted men, it were another matter, but they preach by virtue of their call.
But they will say, If they did this as gifted men, it were another matter, but they preach by vertue of their call.
The answer to that is, if they be acted by that principle, and therein mistake, this is their personal sin, not the sin of those ⟨p. 184⟩who join with them in a good thing, which they do upon an ill ground. When I join with a man in an action, I am to look to the action, and to the principle that I go upon, but let him with whom I join look to the principle that he goes upon.
The answer to that is, if they be acted by that principle, and therein mistake, this is their personall sinne, not the sin of those ⟨p. 184⟩who joyne with them in a good thing, which they doe upon an ill ground. When I joyne with a man in an action, I am to look to the action, and to the principle that I goe upon, but let him with whom I joyne look to the principle that he goes upon.
Your hearing a man doth no way justify his call to the office of the Ministry.
Your hearing a man doth no way justifie his call to the office of the Ministery.
