A Peacemaker Without Partiality and Hypocrisy, Discourse · Chapter 10
CHAP. X. Of the rules of condeſcenſion, how they may bee found out.
VVEe have formerly ſeene that ſome toleration amongſt Chriſtians is neceſſary; if ſo, then undoubtedly ſome condeſcenſion alſo towards one another, becauſe without ſome yeelding it is not imaginable that any mutuall forbearance can bee ſetled or tranſacted amongſt parties, that are at variance; and although this might ſuffice to ſatisfie the ſcruples of ſome, who perhaps will boile at the matter of condeſcenſion, as prejudiciall to the truth of the holy profeſſion, yet I ſhall adde a word to ſhew the lawfulneſſe of ſuch a courſe, as being a dutie recommended unto us by God, and neceſſary for edification.
The Apoſtle Rom. 15.1, 2. ſaith that we ought not to pleaſe our ſelves, but that every one of us ſhould pleaſe his neighbour for his good to edification. Now in this caſe every one is ſuppoſed to be ſtrong, and the neighbour, whom hee ought to pleaſe, is by the Apoſtle ſuppoſed to be weake. Therefore wee are all bound to yeeld unto each other, as ſuppoſing others to be weake that wee may be able to edifie each other. And to preſſe this home as a dutie to the conſcience of all, hee doth give us Chriſt example, as a patterne thereof in this particular, that he did not ſeek to pleaſe himſelfe, but condeſcended even to beare reproaches, that wee might bee edified by that which is written of him, verſ. 3. and 4. And then to make an application of this unto the end for which he doth preſcribe it as a dutie; hee firſt prayeth to God for us, and ſecondly exhorts us to the imitation of Chriſts example. His prayer is, that God would grant us to be like minded one towards another according to Chriſt Jeſus, that wee may glorifie God with one mind and mouth: where he intimates two things, which are in this matter very conſiderable. Firſt, that except wee have this grace to bee ſo minded unto each others as Chriſt was to us, wee cannot bee at unitie amongſt our ſelves. Secondly, that except wee be united with one mind and one mouth in our profeſſion of Chriſt, God cannot be glorified by us, verſ. 5 & 6.
Then his exhortation is a conſequence inferted upon theſe premiſes thus, ver. 7. Wherefore receive yee one another as Chriſt alſo received us to the glory of God. Now Chriſt received us to the glory of God (that is, to the participation of Gods love and goodneſſe) by a great condeſcenſion unto our weakneſſe, ſtudying not to pleaſe himſelfe but us to our good; therefore wee are all bound to yeeld unto each other in like manner: ſo then ſome condeſcenſion is both lawfull and requiſite. Compare with this, that which is further to this purpoſe delivered concerning Chriſt, Phil. 2.4, 5, 6, 7. and 1 Pet. 2.21, 22, 23.
But to preſſe further the point which in this dutie is to be heeded, let us conſider the precept given by the Apoſtle, Rom. 12. 16. and his owne practiſe, which hee ſets before us elſewhere to bee followed as an example of that rule.
The precept is this, Be of the ſame mind one towards another, mind not high things, but condeſcend to men of low eſtate (or to mean things) bee not wiſe in your own conceits. As if he had ſaid, it is your dutie to bee like minded towards each other in love, and that you may not bee taken off from performing this, take heed to your thoughts, that you neither affect high matters, wherein naturally men uſe to pleaſe themſelves, nor that you bee in love with your owne wiſedome, but ſtudie rather to make your mindes pliable, and bring your ſelves to condeſcend to men and matters, that are meane and low, for except you all reſolve upon this, you can never bee of the ſame mind one towards another: So then wee ſee that ſome condeſcenſion is not onelyonly lawfull, but wholly requiſite to maintaine love and unitie and reſiſt pride and ſelf-love, whence ſtrife and confuſion doth proceed.
Anſwerable unto this rule was the Apoſtles own practiſe, mentioned 1 Cor. 9. for our imitation, for there from the firſt verſe till the 19th. he ſheweth that although hee had a full right to take maintenance from the Church of Corinth, for his ſervice done to them, yet he would not doe it, but condeſcended rather for their weakneſſe ſake, to make the Goſpel of Chriſt without charge unto them, leſt hee might bee thought to abuſe his power in the Goſpel. So then to prevent an inconveniencie hee did condeſcend to quit his right to a benefit and a conveniencie, which he might otherwiſe have lawfully enjoyed. But then from verſ. 19. till the end of the Chapter, hee ſpeakes of another kind of condeſcenſion wherein hee did exerciſe himſelf, and which hee relates that hee might therein bee imitated by others: which was this, that although hee was free from all men, yet hee made himſelfe a ſervant to all, that hee might gaine the more. Verſ. 19. To the Jewes he became as a Jew, to them that are under the Law as under the Law. Verſ. 20. To them that are without Law, as without Law (though hee was not without Law to God, but under the Law to Chriſt). Verſ. 21. To the weake he became as weake, and he made himſelfe (by way of condeſcenſion) all things unto all men that hee might by all meanes ſave ſome, Verſ. 22. And the reaſon why hee exerciſed himſelfe in this dutie, was not onelyonly for the good of others, but for his owne good alſo in three things. Firſt, that he might partake of the Goſpel with every one in every condition, Verſ. 23. Secondly, that hee might keepe himſelfe in a fit temper of ſpirit, ſo to run in his calling, as to receive the prize, and ſo to fight as not to beate the aire, Verſ. 24, 25, 26. And thirdly, that hee might bee maſter of his own body, leſt if hee neglected the dutie of bringing it into ſubjection, hee might bee found himſelfe a reprobate after all his paines in preaching the Goſpel unto others, Verſ. 27. Thus wee ſee that the Apoſtle doth make this not onelyonly a dutie which as lawfull, but in ſome ſort neceſſary to the faithfull diſcharge of the miniſteriall function, even ſo farre that without the performance of it, a man can neither gaine all ſorts of people to the Goſpel, nor partake fully of the Goſpel himſelfe, nor bee in a temper ſo to runne and ſtrive as to gaine his incorruptible crowne before others, nor at laſt eſcape the danger of being a caſtaway, although hee hath painefully preached the Goſpel unto others. From all which wee muſt conclude, that the ſtudie of condeſcenſion, chiefly in a Miniſter, with whom I am now dealing, is not a matter of indifferencie, but a dutie of very great importance. And if ſo, then wee are obliged in conſcience, not onelyonly to reſolve upon the practiſe, but to ſeeke out the rules by which our converſation in this matter may bee ordered aright: for ſeeing in every dutie, there are ſome rules, and in this of condeſcenſion (becauſe none do ſet themſelves to the practiſe thereof) the rules are not lookt into. Seeing alſo none ought in any thing to preſume to preſcribe rules unto others, but all ſhould rather in all humilitie ſearch after the diſcovery thereof in the holy Scriptures, and then hold forth in ſimplicitie that which God doth teach them, and they find profitable for the edification of others, therefore we ſhall apply our ſelves unto this ſearch, and offer that which wee ſuppoſe neither ſide will except againſt; and yet may prove a ſufficient directory for the practiſe of condeſcenſion, and the tranſaction of a forbearance in the caſes of our diviſions.
Wee ſhall ſay then, that to find out without difficultie the rules of condeſcenſion towards a forbearance, three things ſhould bee reflected upon.
1 That wherein there can bee no yeelding.
2 That wherein there may bee and ought to bee a voluntary yeelding.
3 That which may draw forth, and oblige the ſpirits of men, to diſcover the things whereunto they ſhall bee willing of themſelves to yeeld.
Concerning the firſt, there can bee no condeſcenſion propoſed which ſhould oblige any to make profeſſion of any thing otherwiſe then it is in his heart. For no man can with a good conſcience yeeld to profeſſe any untruth, or tranſact to relinquiſh his ſenſe and opinion of any thing which hee doth eſteeme a point of truth or of right, I ſay no man can condeſcend to relinquiſh his opinion, or his challenge of a right to a priviledge: becauſe the matters of truth and right can edifie no man, but diſedifie both our ſelves and others, if they bee denyed and profeſſedly given up. A man may diſpenſe with a truth ſo farre as not to ſpeak of it, to all ſorts of perſons, or at all times, becauſe they cannot beare it, nor is it ſeaſonable for edification to ſpeake all truths at all times: as wee may ſee by Chriſts example, John 16.12. and the Apoſtles practiſe, 1 Cor. 3.1, 2. and the rules, Matth. 7.6. and Rom. 14.1. And concerning a point of right a man may diſpenſe with the uſe of it, as wee ſee the Apoſtle doth, 1 Cor. 9. But no man ought to yeeld himſelfe obliged to deny any truth, or not to beare witneſſe to it when it is oppoſed, or not to challenge his right to a priviledge, when it is called in queſtion, for to do ſo were to betray truth and righteouſneſſe, which cannot ſtand with a good conſcience: therefore no condeſcenſion may bee intended to ſuppreſſe the profeſſion of theſe things, but rather a tranſaction is to be intended to this purpoſe, that both ſides ſhall beare with one another in ſuch a profeſſion without offence, and grant a freedome to each other to declare the truth, as it is in their hearts, for this is the dutie and one of the commendable characters of thoſe, that ſhall abide in the tabernacle of God and dwell in his holy hill, Pſal. 15.1, 2.
Concerning the ſecond, namely that wherein there may and ought to bee a voluntary yeelding on all ſides; I ſhall not take upon me to ſpecifie any rules (for that is to bee referred to the tranſaction of the forbearance it ſelf) but I ſhall onelyonly mention the heads of matters, whereof rules may bee determined and gathered from the Word.
As firſt, there may and ought to bee a mutuall condeſcenſion towards the ſetling of wayes and expedients of different ſorts, of orderly proceedings at ſeverall places and times in publick meetings, for the confirmation of the unitie of the ſpirits of brethren, in the common profeſſion, and for the avoiding of confuſion. As for example, at the publick meetings in ſome places they have no Aſſeſſors adjoyned to him that is the Prolocutor, in other places they have; in ſome places the Prolocutor or Mediator of the meeting is perpetually the ſame, in other places he is continually changed; and that either by a new election through the pluralitie of votes, or without any election by a viciſſitudinary ſucceſſion of one after another, into the office of preſiding over the meeting: in ſome places nothing is determined without the conſent of all, in other places it is otherwiſe: and where the conſent of all is required, in ſome places the Preſes of the action is obliged to aske every mans vote diſtinctly and in order; in other places that cuſtome is not preciſely obſerved, but it is free for any one to ſpeak when hee can get a turne, and if matters goe againſt his ſenſe, to enter his diſſent; and elſewhere, who doth not give his conſent, is not obliged to the determination. In all ſuch wayes of orderly proceedings, if thoſe that entertaine the meetings for their mutuall edification do alter their conſtitutions according to circumſtances of times, places, perſons, and affaires, upon grounds which they think valid for the end for which they meet, (I ſay) in all ſuch wayes a condeſcenſion may and ought to bee mutually intended; and there ought not to bee any breach of unitie and affection for the difference of opinions amongſt Brethren in matters of this nature. OnelyOnly a care is to bee had, that the generall rules of order and decency bee obſerved according to the Apoſtles commandement, 1 Cor. 14.40.
Secondly, there may and ought to be a voluntary condeſcenſion to all the meanes which are thought by thoſe, who are of repute, fit and expedient to give juſt ſatisfaction to any that are poſſeſſed with prejudices againſt us, or to cleer miſtakes, or to prevent the evill effects of ſiniſter reports, or to take away all inconveniencies and ſcandals of that nature: (I ſay) there ought to bee a yeelding to all motions in that kind which do not prejudicate the truth: becauſe all things that are commendable and of good report are to bee followed; and all the occaſions of murmurings, of jealouſies and of diſcontents are to bee avoided. In ſuch a caſe as this, Peter condeſcended to make an Apologie for himſelf to thoſe of the circumciſion who contended with him for his going unto Cornelius, Act. 11.2, 3, 4. till 19. and Paul at the advice of James and the Elders of Jeruſalem went into the Temple and condeſcended to obſerve the cuſtomes of the ceremoniall Law to take away the prejudice which many had againſt him, Acts 21. verſ. 18. till 28. Another time Paul of his owne accord did circumciſe Timothy by way of condeſcenſion to the Jewes, who were weake and would have been offended if that had not been done, Act. 18.1, 2, 3. but when the cauſe was altered, and by condeſcending to circumciſe Titus the libertie of the Goſpel would have been prejudged towards the Gentiles, he would not at all yeeld unto it, Gal. 2.3.4, 5.
Thirdly, there ought to bee a condeſcenſion in matters of indifferencie, ſuch as the Apoſtle doth mention, Rom. 14. throughout, to beare with the weake: item, in matters of offence, which may bee foreſeen, wee are bound to prevent the ſame by yeelding unto the weake and ignorant, leſt either our good bee evill ſpoken of, or our Brother be grieved at what wee doe, or his conſcience bee emboldned by our example (whiles it wanteth light, to diſcerne its owne libertie) to ſinne, Rom. 14.15, 16. and 1 Cor. 8.9, 10, 11, 12, 13. and chap. 10. verſ. 23. till the end.
Fourthly and laſtly, there ought to bee a condeſcenſion to beare with all men in that whereunto they have not yet attained; that by the things whereunto they have attained, and our friendly converſe with them, according to the rules of edification, they may bee gained. Concerning this way of condeſcenſion towards others, theſe places are conſiderable, Matth. 12.18, 19, 20. and 1 Cor. 9.19. till the end, Gal. 4.12. and 6.1. 2 Tim. 2.24, 25, 26, and 1 Theſ. 5.14, 15.20, 21. Phil. 3.15, 16. And all things which flow from the principles of Charitie, Gentleneſſe, meekneſſe, and humilitie, with prudency and diſcretion, for the good of thoſe that erre, and are ignorant, may bee called a condeſcenſion, and ought to bee practiſed in imitation of Chriſt and his Apoſtles, from whom the rules of forbearance are to bee learned, Col. 3.13.
Concerning the third which is the way to draw forth the ſpirits of men, to diſcover the things whereunto they ſhal be willing of themſelves to condeſcend unto others; I ſhall offer an expedient which I ſuppoſe none who deſireth to walke in the light will thinke unreaſonable or unconſcionable, and that is this. That all ſuch as would be borne withall in any thing by others, ſhould offer firſt unto thoſe from whom they expect a brotherly forbearance, all that condeſcenſion which they intend to uſe, and the rules of forbearance by which they purpoſe to walke towards them: for this is according to Chriſts fundamentall rule of juſtice, Matth. 7.12. Whatſoever things you would have men doe to you, doe yee even ſo to them, for this is the Law and the Prophets. If this one rule were rightly applyed and followed, there would bee no great difficultie in tranſacting this matter; chiefly if wee take up the practiſe of it, not upon the grounds of humane policie, but of Chriſtian obedience to the dutie which is commanded, Heb. 3.12. Exhort one another daily whiles it is called to day, and Heb. 10.24. Let us conſider one another to provoke unto love and to good workes, and Phil. 2.15, 16. Bee ye blameleſſe and harmeleſſe, the ſonnes of God, without rebuke, ſhine as lights in the world, bold forth the word of life. From all which this expedient will follow towards the finding out of the rules of condeſcenſion; that every one who doth delight to goe before others in good workes, and walke in the light, ought (in obedience to the will of God revealed in theſe commandements) of his owne accord to offer unto his neighbour, with whom hee doth deſire to walke in peace and unitie, a full diſcovery of thoſe principles and rules, by which hee doth find himſelfe obliged in conſcience, according to Gods will, to walke towards every one in the wayes of condeſcenſion.
If every one would doe this freely and fully, it would bee eaſie, without any danger of diſagreement or of debates about particular intereſts (which continually trouble the wayes of our profeſſion) to ſet downe the rules of condeſcenſion and forbearance, for that might bee taken as a rule to bind every one, which hee ſhould offer freely, and acknowledge to bee an obligation upon his conſcience; or which being offered unto him by others, ſhould by the Law of love bind him to practiſe the like unto them. For I conceive this to be equall, that what another doth yeeld unto mee (ſuppoſing the matter in it ſelfe to be lawfull) I ſhould yeeld unto him in like manner, even as I would have him yeeld unto mee that which I offer unto him; as then I would not have any to preſſe upon mee any thing of a Religions concernment, further then my light from the Word doth lead mee to embrace it: ſo I ought not to intend to preſſe upon others any thing of that nature further then their light doth lead them, but as I would bee born withall, ſo I ſhould beare with another, till God give in more light to either of us, by private meditations or regular conferences. In the meane time let that which is yeelded on all ſides bee ſetled as a rule of agreement to walke by, and improved to the beſt advantage of peace and unitie. Thus wee ſee, that if every one would but hold forth his principles of light and life unto others, and would bind himſelfe as in the preſence of God, to walke anſwerable thereunto; wee might eaſily come to the ſettlement and obſervation of the rules of condeſcenſion.