The True Catholic and Catholic Church Described, Part 33 – Part 34
3. The last part of my advice is, that you labour to preserve a Catholick Spirit and Affections. And a Catholick Spirit consisteth, 1. In a Catholick Love. 2. A Catholick Compassion. 3. A Catholick C…re, And 4thly, A Catholick endeavour to be serviceable to all.
A Catholick Love cons…steth in these particulars, 1. That you Love a Christian as a Christian, for the sake of Christ, and not for by-respects onelyonly: not chiefly because he is Rich or honourable, or of eminent place or parts, or personage, or because he loveth you, or any such lower respects: though these may have their place in subservity to the main: But the chief Reason of your Love must be, because he is a member of Christ, and beareth his Image, and is serviceable to the glory of God, and one that is like to joyn with you in his everlasting praises.
2. That your Love may be Catholick, it must be a Love to all that are Christians, as far as you can discern them, and have opportunity to observe them. Though he should differ from you in many points of Religion, yet if he hold the Essentials, and manifest the grace of God in his life, you must love him with the speciall Love of a Christian. Though he have fallen out with you, or wronged you by word or deed, or have a low esteem of you, and sleight you (whether deservedly, or on a mistake) yet if he manifest the Image of God, by his holy Profession, and Conversation, you must affoard him this speciall Christian Love. Though he be a very weak Christian of parts, or graces, and subject to passions and infirmities, (consistent with grace) and his Profession reach not to that heigth as may make him eminent, nor his life to that degree of diligence, as may make you confident of his sincerity, yet if he have a Profession of true Faith and Repentance, and Holiness seemingly serious, and not invalidated or disproved by a contrary Profession or Practice, you must allow him the speciall Love of a Christian. He that loveth a Christian as a Christian, must needs love all Christians, that he discerneth to be such: And he must not by uncharitableness, hinder that discerning.
3. And Catholick Love will be somewhat suitable to the excellency of the object, which is a member of Christ. He that loveth a Christian truly, doth love him above Gold and Silver, and worldly things; and therefore can part with his substance to relieve him, and venture his life for him, when God and his honour do require it. And therefore it is that Christ will not at the last day, barely ask, whether we have loved him in his members; but whether our Love were such as could carry us to cloa…h and feed, and visit and re…ieve them to our power.
4. Lastly, Catholick Love must be diversifyed in the Degree according to the apparent Degree of mens Graces and serviceableness to God. He that loveth men as Christians and godly, will love those best where he seeth most Christianity and Godliness, and those least where he seeth least of it.
There is 1. A common Love of men as men; and this you owe to all, even to an enemy: and this may consist with a dislike or hatred of them as wicked and Gods enemies. 2. There is a Love to men for some Lovely, Naturall, or acquired parts; as wit, learning, eloquence, gentleness, a loving nature, and the like: And this is proper to them that are the qualified objects of it; you owe it not to all, and yet you may allow it to those that are no Saints. But this is not the Catholick Love which I speak of. 3. There is the foredescribed Love to a Christian, as a Christian: and this is the Catholick Love which is due to all that seem Christians. 4. There is a speciall Degree of this Love, which you owe to stronger and more excellent Christians, and to those whose Profession and Conversation doth put you into a more confident perswasion of their sincerity, then you have of many or most common Professors. And this speciall Degree is not due to all Christians. As we have but very small and doubtfull perswasions of some mens sincerity, and more confident perswasions of others; so our Love must be greater to one then to another, even where a speciall Christian Love is due to them all. 5. There is a speciall suitableness in the spirits of but few, even of those that are stronger Christians, whereby they are fitted to be your bosom friends. And this extraordinary Love of a bosom friend, such as was between David and Jonathan, and should be between Husbands and Wives, is not due to all, no not all that are strong Christians.
For Naturall Love to Parents and Children, and other naturall relations; and for Grateful Love to Benefactors, I shall say nothing to them, as not pertaining to our business; nor yet of the heavenly degree of Love which is proper to Glory. But I have shewed you what that speciall Christian Love is which is truly Catholick; and that it must be to all, and to all with a high degree; but not to all with an equall degree, but must be much diversifyed by their Degrees of grace.
The Love which is called, The fulfilling of the Law, containeth all these sorts beforementioned: but the Love which is the new Commandement of the Gospel, is this speciall endearedness of Christians to one another in their new relation, even 1. As they believe in the Messiah as come, in whom they are all fellow members and Brethren; and 2. As they are dispossessed and elevated to this Love, by a speciall measure of sanctification by the spirit, proper to Gospel times.
This is the Love to the Brethren, by which we may know that we are translated from death to life, and so that we are true Catholick Christians, 1 John 3. 14. He that hath not this Love abideth in death. By this it is that all men must know us to be Christs Disciples, that is, Catholick Christians, 1 John 13. 33. If Christ have more skill in knowing his own sheep and sheepmark, then the Papists have, then this is a better mark of a Catholick, then believing in the Pope, as the Universall Soveraign of the Church: even loving one another as Christians, for Christs sake, and that with a pure heart fervently, 1 Pet. 1. 22. Not in word and tongue, but in deed and truth, so as to part with worldly goods for our brethrens relief, 1 Joh. 3. 17, 18. Mat. 25. 34, 40.
Reader, Thou art a blessed man, if thou hast this charitable Catholick spirit; that thou canst love all Christians, as far as thou canst discern them, with a speciall Christian Love. When others hate and reproach all those that are not of their sect, or at least have no speciall Christian Love for them, let them be dear to thy heart, and amiable, because of the Image and Interest of thy Lord, even when thou art called to disown and rebuke (yea or chasten, if a Governour) their errors and imperfections. This Lesson is written in the very heart of a true Catholick; for they are all taught of God to love one another, 1 Thes. 4. 9. Those therefore that maligne all dissenters, and malice those that are not of their party, do carry about with them the brand of Sectaries, how much soever they may seem to detest them. Those that deny the essentials of Christianity, are not the Objects of Christian Love, (but of common Love onelyonly:) but whatever infirmities are consistent with Christianity, are insufficient to excuse us from this speciall Love.
And here let me mind you of one other Principle, which is notoriously uncatholick, while it pretendeth to be most Catholick, and is here most fitly to be mentioned, as being the bane of Catholick Christian Love. And that is the Doctrine of many Papists, and some few Protestants, that make the necessary qualification of a Church-member to be (the reality Coram Deo, and the profession, Coram Ecclesia, of) a kind of Dogmaticall faith, which is short of justifying faith. From whence it followeth, that visible Church-members as such, are not to be taken by us, for true living members of the body of Christ; but that esteem is due onelyonly to some few that manifest their Holiness by an extraordinary profession, or fuller discovery: and consequently, that we are not bound to love any as living members of Christ, but such eminent professors: And so the speciall Catholick Love, which is the New Commandement, and the badge of a Disciple, is turned into a common Love specifically different from it, and answerable to the common not-justifying faith: and the speciall Catholick Love is reserved as another thing, for some few of the visible Church: Whereas indeed, we may say of all that are duly visible members, by profession of a saving faith (not nulled) that as it is the same faith with that of the holiest Saints which they profess, so is it the same specifick Love that's due to the holiest Saint that they must be loved with: A great difference there must be in Degree; but none in kind. We love none of them as infallibly known to be true living Christians, but all of them as probably such, by Profession; but with very different degrees, because of the different degrees of probability.
And let me add another corrupt Principle, that tendeth to corrupt this Catholick Love; and that is theirs, that would have the Church lie common, and men that profess not saving faith, or that null that Profession by a wicked impenitent course of life, to be permitted in the Church and Dilcipline laid aside, and so the common and unclean to be numbered with the visible Saints. And so when the permitted members are such as by right are no members, nor so much as seeming Saints, they cannot be the objects of Catholick Love. Destroy the object, and you destroy the Art.
II. The second Catholick Affection is Compassion towards a Christian as a Christian in his sufferings. A sensibleness of their sufferings, as if we suffered with them, Heb. 13. 3. 1 Cor. 12. 26. And whether one member suffer, all the members suffer with it, or one member be honoured, all the members rejoyce with it. Rom. 12. 15, 16. Rejoyce with them that do rejoyce, and weep with them that weep: be of the same mind one towards another. 2 Cor. 11. 29. Who is weak, and I am not weak? Who is offended, and I burn not?] A true Catholick is grieved to see his Brothers calamity, and specially to hear of the dangers, and losses and sufferings of the Churches: be they never so distant from him, it is near to his heart, for their interest is his own. He that feels nothing but his Own afflictions, and can make a small matter of the losses and sufferings of the Church (perhaps under pretence of trusting God,) so that if all be but well with himself, is certainly no Catholick or Christian. And he that little feels the losses of the Church, if his own sect or party do but gain or increase by it, doth shew that he hath more of a Sectary then of a Christian. Catholick Compassion (to which I adjoyn also Catholick Rejoycing) do prove a true Catholick,
III. Another Catholick Affection, is a speciall care of the common Christian state and Cause, and of the Case of all our Brethren, that are known to us. I mean not that care which belongs to God onelyonly, and which we are forbidden to use, even for our selves; but 1. are estimation of the Interest of the Church and Brethren as our own, and 2. an ordinate solicitousness about their welfare, containing an earnest desire of it, and a care, to use the meanes that should obtain it. A Catholick spirit is busily carefull about the Churches and Brethrens wellfare as well as his own, 1 Cor. 12. 25. [That there should be no schisme in the Body, but that the members should have the same care one for another.] Phil. 2. 20. Timothy naturally cared for the state of the Churches: such a care by Grace he had of the Churches, as he had by Nature of himself; proceeding from so deep a Love, as was a kind of new Nature to him, 2 Cor. 7. 12. [That our care for you in the sight of God might appear to you.] 2 Cor. 8. 16. Titus had an earnest care for the Corinthians. Every Pastor must have a care of his Church, 1 Tim. 3. 5. but not stop there; but with Paul, [have a care of all the Churches,] 2 Cor. 11. 28. though not an Apostolicall charge of them like his. Carelesness of the Church and Brethren is not Catholick.
IV. Lastly, A true Catholick Spirit, must appear, in Catholick Endeavours for the good of all the members of the Church. 1. Its contrary to a base covetous selfish spirit, which causeth men to mind and seek onelyonly their own, and not the things of Jesus Christ, and of their Brethren: and will not allow men to part with any more then some inconsiderable pittance out of their superfluity, for their Brethrens relief or the Churches service, 1 Joh. 3. 17. But who so hath this worlds goods, and seeth his Brother hath need, and shutteth up his bowels of Compassion from him, how dwelleth the love of God in him? He that cannot pinch himself, and deny himself even in his daily bread for the Church and Brethren, when God requireth it, is not a true Catholick Christian.
2. And its contrary much more to a spirit of malignity, by which men envy the good of others, or of those that are not of their party! And yet more to persecution, when men would tread down and destroy their Brethren, and the Inheritance of the Lord, in a selfish devilish Zeal.
3. But yet it is not contrary to a charitable moderate correction of offendors, which tendeth either to their own or the Churches good, and is necessary to the restraint of iniquity, and the preserving of others from the infection of error. And therefore the sword of the Magistrate and the Discipline of the Church, must both be imployed in the Cause of God; and this is so far from being contrary to the endeavours of a Catholick spirit, that it is a necessary part of it. Correction first proceedeth from Love, and secondly, tendeth to good, and thirdly, is not used but in necessity; and this differeth from persecution, as the whipping of a Child, from the malignant hurting of the innocent.
Quest. But how can the endeavours of a private Christian be extended to the Catholick Church?
Answ. 1. His daily and earnest Prayers to God may be extended to the whole; and must be. He is not of a Catholick spirit, that is not disposed to fervent prayers for the Universall Church of Christ. 2. And his actuall assistance must reach as far as he can extend it, and then he that doth good to a part of the Church, may well be said to do good to the Catholick Church in that part.
Quest. But what good is it that we should do?
Answ. Besides that of Prayer before mentioned, 1. Maintain Catholick Truths and Principles; earnestly contend for the Catholick faith: and resist dividing, uncatholick Principles and errors. 2. Maintain Catholick Affections in others to your power, and labour to draw them from privateness of spirit, and selfish or dividing affections. 3. Endeavour the actuall healing of breaches, among all Catholicks as soon as you perceive them. To that end, 1. Acquaint your selves with healing Truths; and labour to be as skilfull in the work of pacifying and agreeing men, as most are in the work of dividing and disagreeing. Know it to be a part of your Catholick work to be Peacemakers; and therefore study how to do it as a workman that needeth not be ashamed. I think most Divines themselves in the world, do study differences a hundred houres, for one houre that ever they study the healing of differences; and that's a shamefull disproportion. 2. Do not bend all your wits to find what more may be said against others, and to make the differences as wide as you can; but study as hard to find out mens Agreements, and to reduce the differences to as narrow a compass as is possible. 3. And to that end, be sure that you see the true state of the Controversie, and distinguish all that is meerly verball, from that which is materiall, and that which is but about Methods and Modes, and Circumstances, from that which is about substantiall truths; and that which is about inferior truths, though weighty, from that which is about the Essentials of Christianity. 4. Be as industrious for Peace among others as if you smarted by it your self: seek it, and beg it, and follow it, and take no nay. Make it the work of your lives. When once God hath so awakened the hearts of his servants to see the beauty, and feel so much of the necessity of Ʋnity and Peace in the Church, as shall make them generally more zealous, and diligent and unwearied in seeking them, then Dividers are in seeking to destroy them, then may we expect a healing, and strength and glory to the Catholick Church: But wishing will not serve the turn, nor will we much thank wishers for it, if we be healed.
Lastly, Lay the Unity of the Church, upon nothing but what is Essential to the Church. Seek after as much truth, and purity and perfection as you can: but not as necessary to the Essence of the Church, or any member of it; nor to denominate and specifie your Faith and Religion by. Tolerate no error or sin, so far as not to seek the healing of it: but tolerate all error and sin, consisting with Christian Faith and Charity, so far as not to unchristen and unchurch men for them. Own no mans Errors or sins, but own every man that owneth Christ, and whom Christ will own, notwithstanding those errors and infirmities that he is guilty of. Bear with those that Christ will bear with, especially learn the master duty of self-denyall: For it is selfe that is the greatest Enemy to Catholicisme. Self-conceitedness and self-Love, and self-willedness, and selfish interests, are the things that divide, and would make as many Religions in the world, as selfes. Even among many accounted Orthodox, Pride and selfishness causeth them so far to overvalue their own judgements, as to expect, that all should be conformable to them, and bow to their Arguments which have no strength, if not to their sayings and wills without their Arguments: and to disdain, and passionately censure and reproach, all that dissent and gainsay them. And thus every man, so far as he is proud and selfish; would be the Pope or Center of the Catholick Church. And therefore it is observable, that Christ hath told us, That except we be converted and become as little Children, we cannot enter into his Kingdom, Matth. 18. 3. And if we deny not our selves, we cannot be his Disciples, Luk. 9. 23. But of this I have spoken in another Treatise.
And thus I have plainly from the word of God, declared to you the true nature of Catholicisme, and which is the Catholick Church, and who a Catholick. I hope it may do somewhat to cure the frensie of the world, that makes men cry, Here is the Church, and there is the Church. that makes one Sect say, We are the Church, and another say, We are the Church. I hope it may do somewhat to the confounding of the arrogancy, and presumption of all Sects, especially the Sect of Papists, that being but a piece of the Church, and that none of the best, dare pretend to be the whole, and restrain the name of Catholicks or Christians to themselves! And I hope it may do somewhat to awake the servants of Christ, to more Catholick considerations, and Principles, and Affections and endeavours; that those that have lived too much to themselves, and too much to their own parties, as if the Church had been confined to their narrow Provinces, may hereafter look more abroad into the world; and remember the extent of the Kingdom of Christ, and not think so dishonourably of it as they have done. I hope also it may help to abate the censoriousness and presumption of those, that would rob Christ of the greatest part of his Inheritance, and deliver it up to Satan his enemy. And I hope it may somewhat disgrace the dividing Principles and Practices of these times, and turn Souldiers into Surgeons, wounding into healing, and excite in some, a stronger desire for Unity and Peace, and cause them to extend their care and charity further then they have done. However, this here described, is the Catholick Church which God will own. This is it that's built on Christ the Rock, which the gates of Hell shall not prevail against. Here is the safe standing from whence you may look with boldness, thankfulness, and compassion, upon the many Sects, and furious contentions of the world, and lament their giddiness, without being brought your selves to a losse about the truth of your Church or faith. And may see the folly of them that are puzled to find out the true Catholick Church and Religion. And here you may see the admirable priviledge of a truly Regenerate sanctified person, that is most certainly a member of the true Catholick Church, whoever deny it. To conclude, you may hence see, that it is not as Romanists, Greeks, Armenians, Abassines, Jacobines, Lutherans, Calvinists, Arminians, &c. that men are saved; but as Catholick Christians, aspiring to the highest Perfection.