Brief Exposition of Galatians and Ephesians, Exposition 2 · Chapter 4 · Verse and explication 2
Vers. 2. With all lowlinesse and meeknesse, with long-suffering, for bearing one another in love.
HE doth, next, exhort unto severall graces and duties, the exercise and practice whereof, are not only branches of that walking worthy of their vocation, spoken of, ver. 1. and here pressed, as such, but also necessary helps and means for attaining and entertaining that unity, which he is afterwards to presse, as, first, humility, or lowlinesse, a grace and vertue, whereby a man, from the sense of his own infirmities (Gal. 6. ver. 1.) and the uncertainty of outward things which he enjoyeth, (1 Tim. 6. 17.) doth esteem but meanly and soberly of himself, and of all that is his, Philip. 2. 3. Secondly, meeknesse, a vertue, whereby we are rendered tractable, and easie to be conversed with, I am. 3. 17. whereby also we moderate anger, so that we are not provoked but for just causes, and not more, or longer provoked than the Word of God alloweth, and do speedily restrain and suppresse anger, when it hath transgressed the just bounds, Eph. 4. 26. Thirdly, long-suffering, which is the same in substance with meeknesse: only, it further implyeth the continuance of the exercise of meeknesse, so as it is not interrupted, neither with length of time, nor with multiplication, nor heightening of injuries, Matth. 18. 22. Fourthly, mutuall forbearance, flowing from love: for the right performance whereof, the former three are spoken of as necessary qualifications, (as appeareth from the grammaticall construction of the words) and it consisteth in our pleasant bearing with, and tolerating of whatsomever is displeasing, or loathsome to us in the carriage of others, though not so, as to connive at their sin, or to neglect means of reclaming them from their sin, Gal. 6. 1, 2. yet so, as we do not withhold any necessary duty, which we otherwise owe unto them, Matth. 5. 44. or cease from following after peace and concord with them, Heb. 12. 14. Hence, Learn, 1. How diligent soever a Christian be in publick, or private duties of Gods immediate worship, or in the duties of his particular calling; yet he dothnot walk answerably to that excellent dignity unto which he is called, except he be of an humble, meek and condescending spirit, and do evidence himself to be so, by his digesting of, bearing with, and passing over the infirmities and failings of those whom he converseth with, in so far as he do not make a breach upon the peace and unity of the Church of God: for, he doth instance their walking worthy of their vocation in the exercise of humility, meeknesse, long-suffering, and in mutuall forbearance, in order to the keeping of unity, in this and the following verses; With all lowlinesse, &c. 2. The grace of humility and lowlinesse, as it is most beseeming Christians; so it is of necessary use to fit men for the duty of mutuall forbearance in order to unity and peace; in so far, as the humble man, being conscious of his own infirmities, doth know he needeth as much of forbearance from God and others, as others do need from him, Rom. 7. 18. and through humility is made to think but meanly of himself, and highly of others, Philip. 2. 3, 4. and so to eschew vain glory and pride, the usuall occasion of strife, Prov. 13. 10. for, he presseth lowlinesse, in order to forbearance and unity, while he saith, with all lowliness, forbearing one another, and ver. 3. endeavouring to keep unity. 3. Humility and lowlinesse is also necessary to the exercise of meeknesse and long-suffering; those only being able to moderate anger, and to restrain the inundations of their impetuous passions, when stirred and provoked by real injuries, who being conscious of their own infirmities, do judge but meanly of themselves, and therefore not too good to have, by the Lords wise and gracious dispensation, a suffering lot from the wicked and injurious carriage of others, 2 Sam. 16. 10. for, he presseth humility in the first place, as the foundation of, and enterance unto, all the rest; With all lowlinesse, and meeknesse, with long-suffering. 4. There is an all-nesse, or universality, which ought to be in the grace of lowlinesse, first, with respect to the subject: it ought to extend it self to the whole man, as being seated in the heart, Philip. 2. -3-. and kything in the outward carriage, Luk. 14. 8. Secondly, with respect to all objects: There must be humility towards God, Acts 20. 19. and humility also towards men, Philip. 2. 3. and towards all sorts of men, not only superiours (Levit. 19. 32) but inferiours also, Job 31. 13. Thirdly, with respect to the grace it self, as being without any mixture of the contrary vice, so far as is possible, Psal. 131. 1, 2. and daily growing up towards perfection, 2 Corinth. 7. 1. Fourthly, with respect to all cases, so as it be exercised in prosperity (Ezek. 16. 49.) as well as adversity: for, saith he, with all lowlinesse, which note of universality, is oft made use of by the Apostle when he would expresse a great measure and degree of any gift or grace. See 1 Cor. 1. 5. Philip. 1. -9. Doct. 5. Meeknesse and long-suffering, as they differ but little in substance, and are commendable graces in themselves; so they are notable means and helps to fit men for the duty of mutuall forbearance, in order to unity; in so far as they do render him, who is endued with them, gentle, affable and easie to be conversed with, and do moderate anger, which is ready to blow the bellows of contention and to stir up strife, Prov. 15. 18. for, he exhorteth unto meéknesse and long-suffering in order to forbearance and unity; With meeknesse, long-suffering, forbearing one another—endeavouring to keep unity. 6. The best of men have their own infirmities, mistakes and failings, mutually justling and rubbing upon each other, whereby they prove often unpleasant and burdensome one to another: for, this is supposed, while they are commanded to forbear one another. 7. It is the duty of Christians mutually to tolerate, and forbear one another, even when there are real grounds of displeasure: for, hereby a man overcometh himself, and his own corrupt nature, which thirsteth after revenge, Prov. 16. 32. hereby he overcometh and shameth his party who did him wrong, 1 Sam. 24. 17. and keepeth Gods way in overcoming of him, Rom. 12. 17-, 21. and hereby a man also in some comfortable measure doth entertain peace with others, which otherwise upon every occasion would blow up and evanish: for, he enjoyneth this mutuall forbearance, as a remedy against the clashing of mutuall infirmities, and for entertaining of unity and peace; forbearing one another—endeavouring to keep the unity of the Spirit. 8. This duty of forbearance is to be exercised to the person of our brother, rather than his faults: we are so to bear with his person, as to endeavour the bearing down of his sin, by admonition, (2 Thess. 3. 15.) reproof (Levit. 19. 17.) or correction, (Prov. 13. 24.) as we have otherwise accesse: and yet we are so to meddle with his faults, as in the mean time we may give due respect to his person, not irritating, or provoking his corruptions, while we intend to cure them: for, saith he, forbearing one another, which relateth to persons rather than to faults. 9. This duty of forbearance ought to be mutuall, and cannot in reason be expected by any from others to themselves, who are not ready themselves to repay it unto others; seing there is no man, who wanteth his own infirmities which call for forbearance, Iam. 3. 2. and that every man is obliged to do, as he would be done to by others, Matth. 7. 12. for, saith he, forbearing one another. 10. Love to our neighbour, whereby our heart and inmost affections are inclined and disposed towards him for his good, as they ought, as it is the great root and fountain of all duties towards others, without which they are but counterfeit shadows, and not real and sincere, 1 Cor. 13. 3. So it doth in a speciall manner dispose and fit us for this duty of mutuall forbearance; love covereth a multitude of sins, 1 Pet. 4. 8. and maketh us bear with many things in the person loved, 1 Cor. 13. 4, 7. which otherwise flesh and bloud would not digest, 2 Cor. 12. 15. for, he holdeth out love as the fountain of all the rest, and especially of mutuall forbearance; With all lowlinesse—forbearing one another in love. 11. Whence it followeth, that this duty of mutuall forbearance ought to flow from a principle of love: and therefore, though we forbear from necessity, because we dare not do otherwise; or, from policie, untill we get opportunity to right our selves; or, from respect to our own ease only, lest by resenting injuries and miscarriages, we create trouble to ourselves; or, if we tolerate, connive at, and foster the sins of others, under a pretence of forbearing them, which is inconsistent with love to them, Lev. 19. 17. In all those cases, our forbearance is not acceptable service to God, nor yet in any case but when it is performed in love, and from a principle thereof: for, the forbearance he enjoyneth, is, forbearing one another in love.