A30587:720
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.
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.
If a man doth a thing that he may do by virtue of two relations or either of them, it may be he thinks he stands in one of those relations which indeed he doth not, yet he doth the action by virtue of it in his own thoughts, in this he sins; but there is another relation wherein he stands, that is enough to warrant the action that he doth to be lawful. Now though he doth not intend the acting by this relation, the action may be sin to him, but not at all sin to those who join with him in it. If he will go upon a false ground, when he may go upon a true, let him look to it. I will join with him in that action as warranted for him to do by virtue of his second relation, which it may be he will not own himself.
If a man doth a thing that he may doe by vertue of two relations or either of them, it may be he thinks he stands in one of those relations which indeed he doth not, yet he doth the action by vertue of it in his owne thoughts, in this he sinnes; but there is another relation wherein he stands, that is enough to warrant the action that he doth to be lawfull. Now though he doth not intend the acting by this relation, the action may be sinne to him, but not at all sinne to those who joyne with him in it. If he will goe upon a false ground, when he may goe upon a true, let him looke to it. I will joyne with him in that action as warranted for him to doe by vertue of his second relation, which it may be he will not owne himselfe.
Take an instance in some other thing, and the case perhaps will be more clear.
Take an instance in some other thing, and the case perhaps will be more cleare.
Giving alms is a work that a man may do either by virtue of Church office, as a Deacon, or as a Christian whom God hath blessed in his estate, or betrusted with the distribution of what others betrust him with. Now suppose a man is in the place of a Deacon, he thinks himself to be in that office by a right call into it, and he gives out the alms of his Church by virtue of his call; but I am persuaded his call to that office is not right, he is not a true Deacon; yet if I be in want, I knowing that both he & those who have given him money to dispose, may and ought to distribute to those that are in need, by virtue of another relation, as men, as Christians, enabled by God, surely then I may receive alms from him lawfully, though his principle by which he gives them me is sin to him. I may communicate with him in this thing, though he acts by virtue of that office that he had no true call unto; why may I not as well communicate with a man in his gifts, though he acts thus sinfully himself?
Giving almes is a worke that a man may doe either by vertue of Church office, as a Deacon, or as a Christian whom God hath blessed in his estate, or betrusted with the distribution of what others betrust him with. Now suppose a man is in the place of a Deacon, he thinks himself to be in that office by a right call into it, and he gives out the almes of his Church by vertue of his call; but I am perswaded his call to that office is not right, he is not a true Deacon; yet if I be in want, I knowing that both he & those who have given him money to dispose, may and ought to distribute to those that are in need, by vertue of another relation, as men, as Christians, enabled by God, surely then I may receive almes from him lawfully, though his principle by which he gives them me is sinne to him. I may communicate with him in this thing, though he acts by vertue of that office that he had no true call unto; why may I not as well communicate with a man in his gifts, though he acts thus sinfully himselfe?
This consideration will answer all those objections against hearing men, that they say are not baptized; grant they are not, ⟨p. 185⟩and so you think they cannot be Ministers; yet they are men gifted by God, and thereby enabled to dispense many truths of God to your soul.
This consideration will answer all those objections •gainst hearing men, that they say are not baptized; grant they are not, ⟨p. 185⟩and so you thinke they cannot be Ministers; yet they are men gifted by God, and thereby enabled to dispence many truths of God to your soule.
This embitters the spirits of men one against another, it is true, grant one false thing, and a thousand may follow, but I must not judge of a man that holds that one false opinion, as if he had the malignity of those thousand evil things in his spirit. I find our Divines who have been of peaceable spirits have condemned very much this fastening of dangerous consequences of mens opinions, upon those who hold the opinions, and yet whose hearts are as much against such consequences, as possibly may be deduced from them, as any: In their giving rules for peace, they advise to take heed of this, as a thing which makes Brethren, who are different in their opinions unlikely ever to become one.1 Davenant says, It is abhorrent to charity and right reason, that any because of consequences from what he holds, neither understood nor granted by him, should be thought to deny or reject a fundamental Article, which he firmly believes, expressly asserts, and if he were called to it, would seal the truth of it with his blood: Truer, and more gentle, says he, is the judgment of that great and peace-making Divine, Bucer, who says, It is our part not to look at what may follow from an opinion, but at what follows in the consciences of those who hold it.
THis imbitters the spirits of men one against another, it is true, grant one false thing, and a thousand may follow, but I must not judge of a man that holds that one false opinion, as if he had the malignity of those thousand evill things in his spirit. I finde our Divines who have been of peaceable spirits have condemned very much this fastening of dangerous consequences of mens opinions, upon those who hold the opinions, and yet whose hearts are as much against such consequences, as possibly may be deduced from them, as any: In their giving rules for peace, they advise to take heed of this, as a thing which makes Brethren, who are different in their opinions unlikely ever to become one.1 Davenant sayes, It is abhorrent to charity and right reason, that any because of consequences from what he holds, neither understood nor granted by him, should be thought to deny or reject a fundamentall Article, which he firmly beleeves, expresly asserts, and if he were called to it, whould seale the truth of it with his bloud: Truer, and more gentle, sayes he, is the judgment of that great and peace-making Divine, Bucer, who sayes, It is our part not to look at what may follow from an opinion, but at what followes in the consciences of those who hold it.
When such as profess godliness shall make much of wicked men, shall commend them, join with them, embrace them; yea, be well pleased with the bitterness, boisterousness, boldness of their daring spirits, because there may be use made of them against those men and ways they differ from, this is an evil which brings guilt upon themselves, and makes the division between them and their Brethren very great: If your hearts be right, and your cause be good, you need not make use of any thing that is evil, to comfort your hearts, or to maintain your cause: The Lord will not be beholding to the evil, the bitterness of mens spirits, for the furtherance of his cause; and why should you? God will not take the wicked by the hand, neither shouldest thou: Are not your spirits strengthened against your adversaries, when you see them calling in Papists, and all manner of the refuse of men wicked and treacherous: Can you think that these are the most likely to maintain the Protestant Religion, and the liberty of the Subject? Why do you seek to strengthen your selves by stirring up vile men to join with you, such as heretofore your hearts were opposite to? How comes it to pass, you can close so lovingly now? You can smile one upon another, and shake hands together: How comes it to pass, you do rejoice the hearts of evil men; they encourage you, and you encourage them? Those unsavoury bitter expressions that come from them, you can smile at, and be well pleased with, because they are against such as differ from you; blow up that sparkle of ingenuity that heretofore hath been in you; lay your hands upon your hearts, bethink your selves, is it the Spirit of Jesus Christ, that acts us in such a way wherein we are? Surely, this is not the way of peace, but of division and confusion.
WHen such as professe godlinesse shall make much of wicked men, shall commend them, joyne with them, embrace them; yea, be well pleased with the bitternesse, boisterousnesse, boldnesse of their daring spirits, because there may be use made of them against those men and wayes they differ from, this is an evill which brings guilt upon themselves, and makes the division between them and their Brethren very great: If your hearts be right, and your cause be good, you need not make use of any thing that is evill, to comfort your hearts, or to maintaine your cause: The Lord will not be beholding to the evill, the bitternesse of mens spirits, for the furtherance of his cause; and why should you? God will not take the wicked by the hand, neither shouldest thou: Are not your spirits strengthned against your adversaries, when you see them calling in Papists, and all manner of the refuse of men wicked and treacherous: Can you thinke that these are the most likely to maintaine the Protestant Religion, and the liberty of the Subject? Why doe you seek to strengthen your selves by stirring up vile men to joyne with you, such as heretofore your hearts were opposite to? How comes it to passe, you can close so lovingly now? You can smile one upon another, and shake hands together: How comes it to passe, you doe rejoyce the hearts of evill men; they encourage you, and you encourage them? Those unsavoury bitter expressions that come from them, you can smile at, and be well pleased with, because they are against such as differ from you; blow up that sparkle of ingenuity that heretofore hath been in you; lay your hands upon your hearts, bethinke your selves, is it the Spirit of Jesus Christ, that acts us in such a way wherein we are? Surely, this is not the way of peace, but of division and confusion.
When any provoke you, you say you will be even with him, there is a way whereby you may be, not even with him, but above him; that is, forgive him.
WHen any provoke you, you say you will be even with him, there is a way whereby you may be, not even with him, but above him; that is, forgive him.
Practising revenge is the way to continue divisions to the end of the world; such offend me, therefore I will offend them; and therefore they offend me again, me again, and I them, and so it may run in infinitum; they deny me a kindness, therefore I will deny them, and therefore they will deny me; so these unkindnesses run on endlessly; divisions will have a line of succession, where will it, where can it stop, if this be the way of men?
Practising revenge is the way to continue divisions to the end of the world; such offend me, therefore I will offend them; and therefore they offend me againe, mee againe, and I them, and so it may run in infinitum; they deny mee a kindnesse, therefore I will deny them, and therefore they will deny mee; so these unkindnesses run on endlesly; divisions will have a line of succession, where will it, where can it stop, if this be the way of men?
Paulus Fagius in his Notes upon Leviticus, cap. 19. v. 18. says,1 If Reuben should say to Simeon, Lend me thy Axe, and he should answer, I will not; the next day Simeon hath need of an Axe, and he comes to Reuben, and says, I pray lend me your Axe, and Reuben answers, No, you would not lend me yours yesterday; the Jews accounted this to be Revenge: There is much more malignity in our revengeful practices one upon another then this.
Paulus Fagius in his Notes upon Leviticus, cap. 19. v. 18. sayes,1 If Reuben should say to Simeon, Lend me thy Axe, and he should answer, I will not; the next day Simeon hath need of an Axe, and he comes to Reuben, and sayes, I pray lend me your Axe, and Reuben answers, No, you would not lend me yours yesterday; the Jewes accounted this to be Revenge: There is much more malignity in our revengefull practices one upon another then this.
Basil inveighing against requiting evil for evil,1 in his tenth Sermon, speaks thus to a revengeful heart; Do not make your Adversary your Master, do not imitate him whom you hate; be not you his looking-glass, to present his form and fashion in your self.
Basil invelghing against requiting evill for evill,1 in his tenth Sermon, speakes thus to a revengefull heart; Doe not make your Adversary your Master, doe not imitate him whom you hate; be not you his looking-glasse, to present his forme and fashion in your selfe.
