CATHOLIC SPIRIT.
2 KINGS x. 15.
_And when he was departed thence, he lighted on_ Jehonadab _the
son of_ Rechab _coming to meet him. And he saluted him and
said, Is thine heart right as my heart is with thy heart? And_
Jehonadab _answered, It is. If it be, give me thine hand._
1. IT is allowed even by those who do not pay this great debt, that
love is due to all mankind: the royal law, _Thou shalt love thy
neighbour as thyself_, carrying its own evidence to all that hear it.
And that, not according to the miserable construction put upon it by
the zealots of old times, _thou shalt love thy neighbour_, thy relation,
acquaintance, friend, _and hate thine enemy_: not so. _I say unto you_,
saith our Lord, _love your enemies, bless them that curse you: do good
to them that hate you, and pray for them that despitefully use you
and persecute you: that ye may be the children_, may appear so to all
mankind, _of your Father which is in heaven, who maketh his sun to rise
on the evil and on the good, and sendeth rain on the just and on the
unjust_.
2. But it is sure, there is a peculiar love which we owe to those that
love God. So _David, all my delight is upon the saints that are in
the earth and upon such as excel in virtue_. And so a greater than
he, _a new commandment I give unto you, that ye love one another: as I
have loved you, that ye also love another. By this shall all men know
that ye are my disciples, if ye have love one to another_: John xiii.
34, 35. This is that love on which the apostle _John_ so frequently and
strongly insists. _This_, saith he, _is the message that ye heard from
the beginning, that we should love one another_, 1 John c. iii. 11.
_Hereby perceive we the love of God, because he laid down his life for
us. And we ought_, if love should call us thereto, _to lay down our
lives for the brethren_, v. 16. And again, _Beloved, let us love one
another, for love is of God. He that loveth not, knoweth not God: for
God is love_, c. iv. 7, 8. _Not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins. Beloved, if God
so loved us, we ought also to love one another_, v. 10, 11.
3. All men approve of this. But do all men practise it? Daily
experience shews the contrary. Where are even the Christians who _love
one another, as he hath given us commandment_? How many hindrances lie
in the way? The two grand, general hindrances are, first, that they
cannot all think alike: and, in consequence of this, secondly, they
cannot all walk alike: but in several smaller points their practice
must differ, in proportion to the difference of their sentiments.
4. But although a difference in opinions or modes of worship, may
prevent an intire external union, yet need it prevent our union in
affection? Though we cannot think alike, may we not love alike? May
we not be of one heart, though we are not of one opinion? Without all
doubt we may. Herein all the children of God may unite, notwithstanding
these smaller differences. These remaining as they are, they may
forward one another, in love and in good works.
5. Surely in this respect, the example of _Jehu_ himself, as mixt a
character as he was of, is well worthy both the attention and imitation,
of every serious Christian. _And when he was departed thence, he
lighted on_ Jehonadab _the son of_ Rechab _coming to meet him. And he
saluted him and said, Is thine heart right, as my heart is with thy
heart? And_ Jehonadab _answered, It is. If it be, give me thine hand._
The text naturally divides itself into two parts, first, a question
proposed by _Jehu_ to _Jehonadab_, _Is thine heart right, as my heart
is with thy heart?_ Secondly, an offer made on _Jehonadab’s_ answering,
_it is. If it be, give me thine hand._
I. 1. And, first, let us consider the question proposed by _Jehu_ to
_Jehonadab_, _Is thine heart right, as my heart is with thy heart?_
The very first thing we may observe in these words, is that here is
no enquiry concerning _Jehonadab_’s opinions. And yet ’tis certain,
he held some which were very uncommon, indeed quite peculiar to
himself: and some which had a close influence upon his practice; on
which likewise he laid so great a stress, as to intail them upon his
children’s children, to their latest posterity. This is evident from
the account given by _Jeremiah_, many years after his death. _I took_
Jaazaniah _and his brethren, and all his sons, and the whole house
of the Rechabites――and set before them pots full of wine and cups,
and said unto them, drink ye wine. But they said, we will drink no
wine; for_ Jonadab (or _Jehonadab_) _the son of_ Rechab _our father_
(It would be less ambiguous if the words were placed thus, Jehonadab
_our father the son of_ Rechab: out of love and reverence to whom
he probably desired his descendents might be called by his name)
_commanded us, saying, ye shall drink no wine, neither ye nor your
sons for ever. Neither shall ye build house, nor sow seed, nor plant
vineyard, nor have any: but all your days ye shall dwell in tents――and
we have obeyed and done according to all that_ Jonadab _our father
commanded us_, Jer. xxxv. 3‒10.
2. And yet _Jehu_ (although it seems to have been his manner, both in
things secular and religious to _drive furiously_) does not concern
himself at all with any of these things, but lets _Jehonadab_ abound
in his own sense. And neither of them appears to have given the other
the least disturbance, touching the opinions which he maintained.
3. ’Tis very possible, that many good men now also may entertain
peculiar opinions: and some of them maybe as singular herein, as
even ♦_Jehonadab_ was. And ’tis certain, so long as _we know_ but
_in part_, that all men will not see all things alike. It is an
unavoidable consequence of the present weakness and shortness of human
understanding, that several men will be of several minds, in religion
as well as in common life. So it has been from the beginning of the
world, and so it will be _till the restitution of all things_.
4. Nay farther. Altho’ every man necessarily believes, that every
particular opinion which he holds is true (for, to believe any opinion
is not true, is the same thing as, not to hold it:) yet can no man be
assured, that all his own opinions taken together, are true. Nay, every
thinking man is assured, they are not: seeing _Humanum est errare et
nescire_. To be ignorant of many things, and to mistake in some, is the
necessary condition of humanity. This therefore he is sensible is his
own case. He knows in the general, that he himself is mistaken. Altho’
in what particulars he mistakes, he does not, perhaps cannot know.
5. I say, perhaps he cannot know. For who can tell how far invincible
ignorance may extend? Or (that comes to the same thing) invincible
prejudice: which is so fixt in tender minds, that it is afterwards
impossible to tear up what has taken so deep a root. And who can say,
unless he knew every circumstance attending it, how far any mistake is
culpable? Seeing all guilt must suppose some concurrence of the will:
of which he only can judge who searcheth the heart.
6. Every wise man therefore will allow others the same liberty of
thinking, which he desires they should allow him: and will no more
insist on their embracing his opinions, than he would have them to
insist on his embracing theirs. He bears with those who differ from
him, and only asks him, with whom he desires to unite in love, that
single question, _Is thine heart right, as my heart is with thy heart_?
7. We may, secondly, observe, That here is no enquiry made, concerning
_Jehonadab_’s mode of worship: altho’ it is highly probably, there was
in this respect also, a very wide difference between them. For we may
well believe ♦_Jehonadab_ as well as all his posterity, worshipped
God at _Jerusalem_: whereas _Jehu_ did not; he had more regard to
state-policy than religion. And therefore altho’ he slew the worshippers
of _Baal, and destroyed_ Baal _out of_ Israel: yet _from the_ convenient
_sin of_ Jeroboam, the worship of _the golden calves, he departed not_,
2 Kings x. 29.
8. But even among men of an upright heart, men who desire to _have a
conscience void of offence_, it must needs be, that as long as there
are various opinions, there will be various ways of worshipping God:
seeing a variety of opinion necessarily implies a variety of practice.
And as in all ages, men have differed in nothing more than in their
opinions concerning the supreme Being, so in nothing have they more
differed from each other, than in the manner of worshipping him. Had
this been only in the Heathen world, it would not have been at all
surprising. For we know these _by their wisdom knew not_ God; nor
therefore could they know how to worship him. But is it not strange,
That even in the Christian world, altho’ they all agree in the general,
God _is a Spirit, and they that worship him must worship him in spirit
and in truth_: yet the particular modes of worshipping God, are almost
as various as among the Heathens?
9. And how shall we chuse, among so much variety? No man can chuse for,
or prescribe to another. But every one must follow the dictates of his
own conscience, in simplicity and godly sincerity. He must be fully
persuaded in his own mind, and then act according to the best light
he has. Nor has any creature power to constrain another to walk by his
own rule. God has given no right to any of the children of men, thus to
lord it over the conscience of his brethren. But every man must judge
for himself, as every man must give an account of himself to God.
10. Altho’ therefore every follower of Christ is obliged by the very
nature of the Christian institution, to be a member of some particular
congregation or other, some church, as it is usually termed: (which
implies a particular manner of worshipping God;) for _two cannot walk
together unless they be agreed_; yet none can be obliged by any power
on earth, but that of his own conscience, to prefer this or that
congregation to another, this or that particular manner of worship.
I know it is commonly supposed, That the place of our birth, fixes the
church to which we ought to belong: that one, for instance, who is born
in _England_ ought to be a member of that which is stiled _The Church
of England_, and consequently to worship God in the particular manner
which is prescribed by that church. I was once a zealous maintainer
of this: but I find many reasons to abate of this zeal. I fear, it
is attended with such difficulties, that as no reasonable man can get
over. Not the least of which is, that if this rule had took place,
there could have been no reformation from Popery: seeing it intirely
destroys the right of private judgment, on which that whole reformation
stands.
11. I dare not therefore presume to impose my mode of worship on
any other. I believe it is truly primitive and apostolical. But my
belief is no rule for another. I ask not therefore of him with whom
I would unite in love, “Are you of my church? Of my congregation?
Do you receive the same form of church-government, and allow the
same church-officers with me? Do you join in the same form of prayer,
wherein I worship God?” I inquire not, Do you receive the supper of
the Lord, in the same posture and manner that I do? Nor, whether in the
administration of baptism, you agree with me, in admitting sureties for
the baptized? In the manner of administring it? Or the age of these to
whom it should be administred? Nay, I ask not of you (as clear as I am
in my own mind) whether you allow baptism and the Lord’s supper at all?
Let all these things stand by: we will talk of them, if need be, at a
more convenient season. My only question at present is this, _Is thine
heart right, as my heart is with thy heart_?
12. But what is properly implied in the question? I do not mean
what did _Jehu_ imply therein? But what should a follower of Christ
understand thereby, when he proposes it to any of his brethren?
The first thing implied in this: is thy heart right with God? Dost thou
believe his being, and his perfections? His eternity, immensity, wisdom,
power: his justice, mercy and truth? Dost thou believe, that he now
_upholdeth all things, by the word of his power_? And that he governs
even the most minute, even the most noxious, to his own glory and the
good of them that love him? Hast thou a divine evidence, a supernatural
conviction, of the things of God? Dost thou _walk by faith not by
sight? Looking not at temporal things, but things eternal?_
13. Dost thou believe in the Lord Jesus Christ, God _over all blessed
for ever_? Is he _revealed in_ thy soul? Dost thou _know Jesus Christ
and him crucified_? Does he _dwell in thee, and thou in him_? Is he
_formed in thy heart by faith_? Having absolutely disclaimed all thy
own works, thy own righteousness, hast thou _submitted thyself unto the
righteousness of_ God, _which is by faith in Christ Jesus_? Art thou
_found in him, not having thy own righteousness, but the righteousness
which is by faith_? And art thou, thro’ him, _fighting the good fight
of faith, and laying hold of eternal life_?
14. Is thy faith ἐνεργουμένη δι’ ἀγάπης. Filled with the energy of
love? Dost thou love God? I do not say, _above all things_; for it is
both an unscriptural and an ambiguous expression: but _with all thy
heart, and with all thy mind, and with all thy soul and with all thy
strength_? Dost thou seek all thy happiness in him alone? And dost thou
find what thou seekest? Does thy soul continually _magnify the Lord,
and thy spirit rejoice in_ God _thy Saviour_? Having learned _in every
thing to give thanks_, dost thou find, _it is a joyful and a pleasant
thing to be thankful_? Is God the center of thy soul? The sum of all
thy desires? Art thou accordingly _laying up thy treasure in heaven_,
and _counting all things else dung and dross_? Hath the love of God
cast the love of the world out of thy soul? Then thou art _crucified
to the world_. Thou _art dead_ to all _below and thy life is hid with
Christ in_ God.
15. *Art thou employed in doing _not thy own will, but the will of him
that sent thee_? Of him that sent thee down to sojourn here a-while,
to spend a few days in a strange land, till having finished the work
he hath given thee to do, thou return to thy Father’s house? Is it thy
meat and drink _to do the will of thy Father which is in heaven_? Is
_thine eye single_ in all things? Always fixt on him? Always _looking
unto Jesus_? Dost thou point at him in whatsoever thou dost? In all
thy labour, thy business, thy conversation? Aiming only at the glory of
God in all? _Whatsoever_ thou dost, either _in word or deed, doing it
all in the name of the Lord Jesus, giving thanks unto_ God, _even the
Father thro’ him_?
16. Does the love of God constrain thee to _serve_ him _with fear_? To
_rejoice unto him with reverence_? Art thou more afraid of displeasing
God, than either of death or hell? Is nothing so terrible to thee as
the thought of _offending the eyes of his glory_? Upon this ground dost
thou _hate all evil ways_; every transgression of his holy and perfect
law? And herein _exercise_ thyself, _to have a conscience void of
offence toward_ God _and toward man_?
17. Is thy heart right toward thy neighbour? Dost thou _love as
thyself_, all mankind without exception? _If you love those only that
love you, what thank have you?_ Do you _love your enemies_? Is your
soul full of good-will, of tender affection toward them? Do you love
even the enemies of God? The unthankful and unholy? Do your bowels
yearn over them? Could you _wish yourself_ (temporally) _accurst_ for
their sake? And do you shew this, by _blessing them that curse you, and
praying for those that despitefully use you and persecute you_?
18. Do you shew your love by your works? While you have time, as you
have opportunity, do you in fact _do good to all men_, neighbours or
strangers, friends, or enemies, good or bad? Do you do them all the
good you can? Endeavouring to supply all their wants, assisting them
both in body and soul, to the uttermost of your power? If thou art
thus minded, may every Christian say, yea, if thou art but sincerely
desirous of it, and following on till thou attain, then _thy heart is
right, as my heart is with thy heart_.
II. 1. _If it be, give me thine hand._ I do not mean, “Be of my
opinion.” You need not. I do not expect or desire it. Neither do I
mean, “I will be of your opinion.” I cannot. It does not depend on my
choice: I can no more think, than I can see or hear as I will. Keep you
your opinion, I mine: and that as steadily as ever. You need not even
endeavour to come over to me, or bring me over to you. I do not desire
you to dispute those points, or to hear or speak one word concerning
them. Let all opinions alone on one side and the other. Only _give me
thine hand_.
2. I do not mean, “embrace my modes of worship; or, I will embrace
yours.” This also is a thing which does not depend either on your
choice or mine. We must both act, as each is fully persuaded in his
own mind. Hold you fast that which you believe is most acceptable
to God, and I will do the same. I believe the _Episcopal_ form of
church-government to be scriptural and apostolical. It you think the
_Presbyterian_ or _Independent_ is better, think so still and act
accordingly. I believe infants ought to be baptized, and that this
may be done either by dipping or sprinkling. If you are otherwise
persuaded, be so still, and follow your own persuasion. It appears
to me, that forms of prayer are of excellent use, particularly in the
great congregation. If you judge extemporary prayer to be of more use,
act suitable to your own judgment. My sentiment is, that I ought not to
forbid water, wherein persons may be baptized: and, that I ought to eat
bread and drink wine, as a memorial of my dying Master. However, if you
are not convinced of this, act according to the light you have. I have
no desire to dispute with you one moment, upon any of the preceding
heads. Let all these smaller points stand aside. Let them never come
into sight. _If thine heart is as my heart_, if thou lovest God and all
mankind, I ask no more: _give me thine hand_.
3. I mean, first, love me. And that not only as thou lovest all
mankind; not only as thou lovest thine enemies, or the enemies of God,
those that hate thee, that _despitefully use thee and persecute thee_:
not only as a stranger, as one of whom thou knowest neither good nor
evil. I am not satisfied with this. No: _If thine heart be right,
as mine with thy heart_, then love me with a very tender affection,
as a friend that is closer than a brother: as a brother in Christ, a
fellow-citizen of the new Jerusalem, a fellow-soldier engaged in the
same warfare, under the same captain of our salvation. Love me as a
companion in the kingdom and patience of Jesus, and a joint-heir of
his glory.
4. Love me (but in an higher degree, than thou dost the bulk of mankind)
with the love that is _long-suffering and kind_, that is patient, if I
am ignorant or out of the way, bearing and not increasing my burthen,
and is tender, soft and compassionate still: that _envieth not_, if at
any time it please God, to prosper me in his work even more than thee.
Love me with the love that _is not provoked_ either at my follies or
infirmities; or even at my acting (if it should sometimes so appear
to thee) not according to the will of God. Love me so as to _think
no evil_ of me, to put away all jealousy and evil surmising. Love me
with the love that _covereth all things_, that never reveals either my
faults or infirmities: that _believeth all things_, is always willing
to think the best, to put the fairest construction on all my words and
actions: That _hopeth all things_; either that the thing related was
never done; or not done with such circumstances as are related: or at
least, that it was done with a good intention: or in sudden stress of
temptation. And hope to the end, that whatever is amiss, will by the
grace of God be corrected, and whatever is wanting supplied, thro’ the
riches of his mercy in Christ Jesus.
5. I mean, secondly, commend me to God in all thy prayers, wrestle with
him in my behalf, that he would speedily correct what he sees amiss,
and supply what is wanting in me. In thy nearest access to the throne
of grace, beg of him, who is then very present with thee, that my heart
may be more as thy heart, more right both toward God and toward man:
that I may have a fuller conviction of things not seen, and a stronger
view of the love of God in Christ Jesus: may more steadily walk by
faith, not by sight, and more earnestly grasp eternal life. Pray, that
the love of God and of all mankind, may be more largely poured into my
heart; that I may be more fervent and active in doing the will of my
Father which is in heaven; more zealous of good works, and more careful
to abstain from all appearance of evil.
6. I mean, thirdly, provoke me to love and to good works. Second thy
prayer as thou hast opportunity, by speaking to me in love whatsoever
thou believest to be for my soul’s health. Quicken me in the work which
God has given me to do, and instruct me how to do it more perfectly.
Yea _smite me friendly and reprove me_, wherein soever I appear to thee,
to be doing rather my own will, than the will of him that sent me. O
speak and spare not, whatever thou believest may conduce, either to the
amending my faults, the strengthning my weakness, the building me up in
love, or the making me more fit in any kind for the master’s use.
7. I mean, lastly, Love me not in word only, but in deed and in truth.
So far as in conscience thou canst (retaining still thy own opinions,
and thy own manner of worshipping God) join with me in the work of
God, and let us go on hand in hand. And thus far, it is certain, thou
mayst go. Speak honourably wherever thou art, of the work of God by
whomsoever he works, and kindly of his messengers. And if it be in thy
power, not only sympathize with them when they are in any difficulty or
distress, but give them a chearful and effectual assistance, that they
may glorify God on thy behalf.
8. Two things should be observed, with regard to what has been spoken
under this last head. The one, that whatsoever love, whatsoever offices
of love, whatsoever spiritual or temporal assistance, I claim from him
whose heart is right, as my heart is with his: the same I am ready, by
the grace of God, according to my measure, to give him. The other, that
I have not made this claim, in behalf of myself only, but of all whose
heart is right toward God and man, that we may all love one another, as
Christ hath loved us.
III. 1. One inference we may make from what has been said. We may learn
from hence, what is a _Catholic spirit_.
There is scarce any expression which has been more grosly misunderstood,
and more dangerously misapplied than this. But it will be easy for any
who calmly consider the preceding observations, to correct any such
misapprehensions of it, and to prevent any such misapplication.
For from hence we may learn, first, That a _Catholic spirit_, is not
_speculative latitudinarianism_. It is not an indifference to all
opinions. This is the spawn of hell, not the offspring of heaven. This
unsettledness of thought, this being _driven to and fro and tost about
with every wind of doctrine_, is a great curse not a blessing; an
irreconcileable enemy not a friend to true _Catholicism_. A man of a
truly _Catholic spirit_, has not now his religion to seek. He is fixt
as the sun in his judgment concerning the main branches of Christian
doctrine. ’Tis true, he is always ready to hear and weigh, whatsoever
can be offered against his principles. But as this does not shew any
wavering in his own mind, so neither does it occasion any. He does
not halt between two opinions, nor vainly endeavour to blend them into
one. Observe this, you who know not what spirit ye are of: who call
yourselves men of a _Catholic spirit_, only because you are of a muddy
understanding: because your mind is all in a mist: because you have
no settled, consistent principles, but are for jumbling all opinions
together. Be convinced, that you have quite missed your way: you know
not where you are. You think you are got into the very Spirit of Christ;
when in truth you are nearer the spirit of antichrist. Go first and
learn the first elements of the gospel of Christ, and then shall you
learn to be of a truly _Catholic spirit_.
2. From what has been said we may learn, secondly, That a _Catholic
spirit_ is not any kind of _practical latitudinarianism_. It is not
indifference as to public worship, or as to the outward manner of
performing it. This likewise would not be a blessing but a curse.
Far from being an help thereto, it would so long as it remained be
an unspeakable hindrance to the worshipping of God in spirit and in
truth. But the man of a truly _Catholick spirit_, having weighed all
things in the balance of the sanctuary, has no doubt, no scruple at
all concerning that particular mode of worship wherein he joins. He
is clearly convinced, that _this_ manner of worshipping God is both
scriptural and rational. He knows none in the world, which is more
scriptural, none which is more rational. Therefore without rambling
hither and thither, he cleaves close thereto, and praises God for the
opportunity of so doing.
3. Hence we may, thirdly, learn. That a _Catholick spirit_ is
not indifference to all congregations. This is another sort of
latitudinarianism no less absurd and unscriptural than the former. But
it is far from a man of a truly _Catholick spirit_. He is fixt in his
congregation as well as his principles. He is united to one, not only
in spirit, but by all the outward ties of Christian fellowship. There
he partakes of all the ordinances of God. There he receives the supper
of the Lord. There he pours out his soul in public prayer, and joins in
public praise and thanksgiving. There he rejoices to hear the word of
reconciliation, the gospel of the grace of God. With these his nearest,
his best beloved brethren, on solemn occasions he seeks God by fasting.
These particularly he watches over in love, as they do over his soul,
admonishing, exhorting, comforting, reproving, and every way building
up each other in the faith. These he regards as his own houshold, and
therefore according to the ability God has given him, naturally cares
for them, and provides that they may have all the things that are
needful for life and godliness.
4. *But while he is steadily fixt in his religious principles, in what
he believes to be the truth as it is in Jesus; while he firmly adheres
to that worship of God, which he judges to be most acceptable in his
sight, and while he is united by the tenderest and closest ties, to
one particular congregation: his heart is enlarged toward all mankind,
those he knows and those he does not: he embraces with strong and
cordial affection, neighbours and strangers, friends and enemies. This
is Catholic or universal love. And he that has this, is of a _Catholic
spirit_. For love alone gives the title to this character. Catholic
love is a _Catholic spirit_.
5. *If then we take this word in the strictest sense, a man of a
_Catholic spirit_, is one who in the manner above-mentioned, _gives his
hand_, to all whose _hearts are right with his heart_. One who knows
how to value, and praise God, for all the advantages he enjoys; with
regard to the knowledge of the things of God, the true scriptural
manner of worshipping him; and above all, his union with a congregation,
fearing God and working righteousness. One who retaining these
blessings with the strictest care, keeping them as the apple of his
eye, at the same time loves as friends, as brethren in the Lord, as
members of Christ and children of God, as joint-partakers now of the
present kingdom of God, and fellow-heirs of his eternal kingdom, all
of whatever opinion or worship or congregation, who believe in the Lord
Jesus Christ; who love God and man; who rejoicing to please and fearing
to offend God, are careful to abstain from evil and zealous of good
works. He is the man of a truly _Catholic spirit_, who bears all these
continually upon his heart, who having an unspeakable tenderness for
their persons, and longing for their welfare, does not cease to commend
them to God in prayer, as well as to plead their cause before men: who
speaks comfortably to them, and labours by all his words, to strengthen
their hands in God. He assists them to the uttermost of his power in
all things, spiritual and temporal. He is ready _to spend and be spent
for them_; yea, _to lay down his life for_ their sake.
6. Thou, O man of God, think on these things. If thou art already in
this way, go on. If thou hast heretofore mistook the path, bless God
who hath brought thee back. And now run the race which is set before
thee, in the royal way of universal love. Take heed, lest thou be
either wavering in thy judgment, or straitened in thy bowels. But keep
an even pace, rooted in the faith once delivered to the saints, and
grounded in love, in true Catholic love, till thou art swallowed up in
love for ever and ever.