Chapter 6
which is able to build you further and give you an inheritance among all them which are sanctified.
From Emmanuel College, August 13, 1604.
A lover of your Worship's virtues in all duties to command, Ralph Cudworth
Chapter 6 1 Brethren, if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted.
The apostle having finished the first part of the instruction touching the faith of the Galatians in the twelfth verse of the fifth chapter, in the thirteenth verse he comes to the second part, touching good life, which continues to the eleventh verse of the sixth chapter in which he first propounds the sum of his doctrine (v. 13). Secondly, he makes particular declaration thereof. In the sum of his doctrine, first, he sets down the ground of all good duties, which is, their calling to Christian liberty. Secondly, two rules of good life. The first, that we must not use our liberty as an occasion to the flesh, which is illustrated and handled in particular from the sixteenth verse to the twenty-sixth. The second, that we must serve one another in love, which is amplified from the twenty-sixth to the eleventh verse of this
chapter. In handling whereof, he first removes the impediments of love, as vain-glory, envy, etc. (v. 26). Secondly, he prescribes the manner, how it is to be observed and practiced by sundry special rules—the first whereof is contained in this first verse where we may observe these two general points. First, the duty prescribed.
Secondly, the reasons to urge the performance thereof. The duty is the restoring of our brethren, where we are to consider four things.
First, the duty itself: "restore." Secondly, the persons who are to be restored—they that are overtaken by any offence. Thirdly, the persons that must restore, those that "are spiritual." Fourthly, the manner how: in "the spirit of meekness."
For the first, the duty is set down in the word "restore," which in the original signifies to set a joint or bone that is broken so as it may become as strong and sound as ever it was. So the word is used
(Matt. 21:16).
By this we learn sundry things. First, that it is the nature of sin to set all things out of order. It was the sin of Achan that troubled the Jews
(Josh. 7:15). It was the sin of Ahab that "troubled Israel" (1 Kings 18:18); the sin of false apostles that troubled the Galatians (Gal.
5:10). Nay, it drives men beside themselves, as appears in the example of the prodigal son who, repenting of his sins, is said "to have come to himself" (Luke 15:17). Small sins are like to slips and slidings whereby men fall and hurt themselves, but great sins are like downfalls. For as they wound, lame, disjoint, or break some member of the body, so these do wound and waste the conscience. Therefore as we are careful for our bodies to avoid downfalls, so ought we to be as careful, nay a thousand times more careful, for our souls, to take heed of the downfall of sin or falling away from grace. And as we shun an icy or slippery place for fear of sliding and falling, so ought we to shun the smallest sins and the least occasions of sin for fear of
making a breach in conscience. Secondly, I gather hence that sinners are not to defer their repentance; nor those that are to admonish, their reproofs. For sinning is the breaking of a bone or disjointing of a member. And reproof is the setting of it in order again. Now the sooner a bone newly broken or out of joint is set, the sooner it is restored to his right frame and cured. So the sooner a man after his fall is admonished, the sooner and more easily shall he be able to recover himself. Thirdly, this shows that it is a point of great skill to bring a soul in order and frame again. There is great dexterity required in setting of a bone, and chirurgeons find it a matter of great difficulty to set a joint; much more difficulty is there in the soul. And therefore as it is not for every horseleach3 to meddle with setting of bones, no more it is for unskillful workmen to tamper with men's souls. This is one special reason why Paul says, "They that are spiritual ought to restore them that are fallen." Fourthly, hence we are taught not to wonder, though sinners be so loath to be reproved, and account it so painful a thing to be restored, and think those offensive unto them, and scarce their friends which labor to reclaim them, considering the same is to be seen in the body. For he that has a bone broken or out of joint can hardly endure to have it touched or pointed at. Lastly, in that St. Paul commands those that are spiritual to restore them that are fallen, and prescribes not how often, but speaks indefinitely, we learn that as often as our brother falls, we must restore him. For as we are not to forgive our brother once or twice or seven times (which Peter thought very much), but even
"seventy times seven times," that is, as often as he sins against us (Matt. 18), so we may not restore our brother twice, or thrice only, but toties, quoties—as often as he shall sin against us. "If he sin against thee, go and tell him of his fault," etc. (Matt. 18). Therefore it were to be wished that as men have a care to restore their decayed limbs, so they would restore their brethren being fallen into any sin, even because they are fellow members of the same mystical body.
The second thing to be considered is the person to be restored, and that is every one that is prevented and overtaken either by the sleight of Satan, or allurement of the world, or suggestions of his own flesh
(so he sin not against the Holy Ghost, nor openly scorn religion and discipline)—as Peter who fell being overtaken with overmuch fear, and David, with overmuch pleasure. Hence we see the subtlety of Satan who is always tripping at the heel, laboring to supplant us; as also the deceitfulness of sin, preventing and overtaking us before we be aware. We are therefore to be circumspect and careful, lest we be supplanted. The apostle admonishes us to "take heed lest we be hardened through the deceitfulness of sin" (Heb. 3:13), and that "we walk circumspectly, not as fools, but as wise" (Eph. 5:15); that we
"walk with a right foot" (Gal. 2:14), and, "Make straight steps unto our feet, lest that which is halting be turned out of the way" (Heb.
12:13). For as those that wrestle and try masteries look warily to themselves, lest they be supplanted by their adversaries, so ought we much more, considering, "We wrestle not against flesh and blood, but against principalities and powers" (Eph. 6:12).
Again, whereas it is said, "If a man be overtaken by any sin," he teaches that no man is exempted from falling or being overtaken and supplanted by sin. For he speaks indefinitely, "If a man," as St. John does: "If any man sin, we have an advocate" (1 John 2:1). This makes against the Catharists or Puritans who avouch they neither have sin nor can sin because they be trees of righteousness, and "a good tree cannot bring forth evil fruit."
Further, hence I gather that pardon and restitution is not to be denied to them that fall after their conversion, as though there were no place for repentance or hope of salvation. For Paul would have such to be restored as are overtaken by any sin, except they be incorrigible and incurable. Therefore Novatians do err in teaching
that sins committed after a man's conversion are unpardonable, considering there is hope in store for great and heinous sinners. For though a man in persecution deny Christ and renounce his religion, yet he may be restored and repent as Peter did (Luke 22:32), for that saying of Christ, "Whosoever shall deny me before men, him will I deny before my Father which is in heaven" (Matt. 10:33) is meant only of a total and final denial. Though a man be a grievous idolater, a sorcerer, and given to witchcraft, yet he may be restored and find mercy, as Manasseh did (2 Chron. 33). Though a man be defiled and polluted with sins against nature, yet he may be cleansed and washed from them. Some among the Corinthians were fornicators, adulterers, wantons, buggerers, "but yet were washed, sanctified, justified" (1 Cor. 6:9, 11). It may be said that "it is impossible, that they which have been once enlightened, and tasted of the heavenly gift, etc., if they fall away, should be renewed again by repentance"
(Heb. 6:4–6). Answer. That text is to be understood of a universal, total, and final apostasy. And that text, "If we sin willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin" (Heb. 10:26), is to be understood of a willful and malicious renouncing of the known truth, as the circumstances of the place and collation of it with others do manifestly evict. Again, if all sin committed voluntarily and willingly were simply inexpiable, every man's case were damnable. And though the word ἑκουσίως signifies willingly, as Aristotle takes it (Eth. book 3, ch. 2), yet sometime it signifies spitefully and maliciously, as it is used by the Seventy (Ex. 21:13–14). Objection: παραπτώματα or delicta may be restored, not ἁμαρτήματα or peccata. Answer. They are used indifferently one for the other, as might be showed, if it were needful.
But it is a confessed truth, avouched by Anselm and others upon this text. Lastly, whereas the apostle speaks indefinitely, "If any man be overtaken, restore him," I gather that the gifts and graces of God bestowed upon us ought to be used in restoring those that are fallen
without respect of persons. For herein spiritual men are debtors to the wise and foolish, as the apostle says of himself (Rom. 1:14).
The third thing to be considered is the persons that are to restore their brethren, laid down in these words: "ye that are spiritual."
Spiritual men are opposed to carnal, as "I could not speak unto you brethren, as unto spiritual men, but as unto carnal" (1 Cor. 3:1), and to natural men: "The natural man perceiveth not the things of the Spirit of God: but he that is spiritual discerneth all things" (1 Cor.
2:14–15). Now carnal and natural men are of two sorts. Either they are such as are altogether fleshly, destitute of grace and godliness, being in their pure (or rather corrupt) naturals, of whom St. Paul says, "They that are of the flesh, savour the things of the flesh" (Rom.
8:5), and, "They that are in the flesh cannot please God" (v. 8), or such as are regenerate, yet are weak, as being but babes in Christ— the flesh being far stronger in them, than the Spirit. Such were most in the church of Corinth. For Paul says he "could not speak unto them as unto spiritual men, but as unto carnal" (1 Cor. 3:1). "For yet ye are carnal; for when there is among you envying, are ye not carnal?" (v. 3). So spiritual men, opposed to carnal, are of two sorts.
First, those that have received the Spirit of regeneration and do begin to savor the things of the Spirit (Rom. 8). Secondly, those that have received a greater portion of the Spirit and greater measure of spiritual graces, of whom Paul speaks, "If any man think himself to be a prophet or spiritual …" (1 Cor. 14:37). Of the latter, the words are to be understood, and by them he means those whom he called
"perfect men" (Phil. 3:15; Heb. 5:14).
Now spiritual men are more fit to restore those that are fallen than any other, first, because they are less tainted with sin than others and so may more freely reprove. Secondly, because they have more
knowledge and love, both knowing how to restore and willing to do it with greater compassion and fellow feeling. He that must speak in season a word to the weary must "have a tongue of the learned" (Isa.
50:4). When Peter is "converted," he must "strengthen his brethren"
(Luke 22:32). Hence it follows, the more excellent gifts any man has received, the more he is bound to be serviceable unto others. For if spiritual men must restore them that are fallen, the more a man is endued with spiritual graces, the more he ought to restore. For the apostle says, "As every man hath received a gift, so let him minister it unto others" (1 Peter 4:10). This duty was practiced by our Savior
Christ (John 13:12). And it meets with the sin of many who, having received great gifts and graces of the Spirit, are so far from restoring those that sin against them that they scorn and disdain to speak unto them. For if they be at variance with any, the common saying is, "I am as good a man as he, why should I go to him? Let him come to me," etc. These men are far unlike Abraham, who though he exceeded Lot as well in outward gifts as inward graces, yet stood not upon his privilege, but was the first man in making the league of unity (Gen. 13:8). Further, in that spiritual men must restore their brethren, we learn that we have not the gifts of God bestowed upon us for ourselves alone, but for the good of others. The possession of them belongs to us; the use of them, to others. Lastly, in that spiritual men, especially the holy men of God and ministers of His word, are the Lord's surgeons to bind up the broken and raise up those that are fallen, as also His physicians to restore those that are in a spiritual consumption of grace, we ought to make great account of them and "have them in singular love for their works' sake" (1
Thess. 5:13). For if we must honor the bodily physician (as Siracides says, Ecclesiasticus 38:1) who cure but the diseases of the body, how much more ought we to honor spiritual physicians which cure the spiritual maladies of our souls?
The fourth and last point is the manner how we must restore, laid down in these words: "in the spirit of meekness."
Meekness is the settling or quieting of the mind, freeing it from perturbation, especially in repressing the revengeful affection. "A meek and quiet spirit" are joined together (1 Peter 3:4). A notable example hereof we have in Moses, who, being provoked, instead of anger showed meekness. It further makes a man to yield of his right and not to prosecute the matter in rigor and extremity and so it is opposed to severity. "Shall I come unto you with a rod, or in love, and the spirit of meekness?" (1 Cor. 4:21). Hence arises another property; it bridles the tongue and the outward man, either by silence, as Christ being provoked "was dumb, and opened not his mouth" (Isa. 53:7), "was silent, and answered not a word" (Luke
23:9), or by a soft and gentle answer, which "assuageth wrath" (Prov.
15:1). There is great reason why men should restore their brethren in all meekness. For without it there is nothing but swelling and faction, but troubles and tragedies. Again, as meekness is necessary for every
Christian (Col. 3:12; Titus 3:2), so it is most necessary for him that would fruitfully and effectually reprove. Hence it is that the apostle commands us to "instruct them in meekness, that are contrary minded" (2 Tim. 2:25).
Motives to enforce this duty are these.
First, the exhortation and example of Christ to be "followers of him"
(1 Cor. 11:1), who was "lowly and meek" (Matt. 11:29). For "he was led as a sheep to the slaughter, and like a lamb dumb before his shearers; so opened he not his mouth" (Isa. 53:7). "When he was reviled, reviled not again; when he suffered, he threatened not" (1
Peter 2:23), as it may appear by that meek answer: "If I have evil spoken, bear witness of the evil; but if I have well spoken, why
smitest thou me?" (John 18:23). Paul has no stronger argument to exhort the Corinthians than "by meekness, and gentleness of Christ"
(2 Cor. 10:1).
Secondly, it is a virtue which God does make great account of: "A meek and quiet spirit, is before God, a thing much set by" (1 Peter
3:4).
Thirdly, God has made excellent promises to them that are of a meek and humble spirit, that "he will guide them in judgment, and teach them in his ways" (Ps. 25:9). That "they shall be hid in the day of the Lord's wrath" (Zeph. 2:3). That "they shall inherit the earth" (Matt.
5:5).
Fourthly, consider the comfortable effects and the good that comes thereby. A soft, meek, and mild answer "turneth away wrath" (Prov.
15:1). Meek and gentle behavior "heapeth coals of fire upon our enemy's head" (Rom. 12:20). "A soft tongue breaketh the bones"
(Prov. 25:15). See the example of Gideon appeasing the Midianites (Judg. 8:1), and Abigail pacifying David (1 Sam. 25).
Fifthly, without meekness, we cannot savingly hear the word either read or preached (James 1:21).
It is further said, we must restore "in the spirit of meekness." The word "spirit" is added because it proceeds from the Spirit of God, who is both the worker and contriver thereof. As on the contrary,
"the spirit of jealousy" (Num. 5:14), "the spirit of error" (1 John 4:6), "the spirit of uncleanness" (Zech. 13:2), "the spirit of giddiness" (Isa.
19:14), "the spirit of slumber" (Isa. 29:10) are so termed because they proceed from a wicked spirit. So quick motions, sudden perturbations, strong affections, proceeding either from the Spirit of God or of Satan, are termed by the name of "spirit." Hence we learn
that the Holy Ghost is author not only of meekness but of all sanctifying graces, and therefore is called "the Spirit of wisdom, and understanding; the Spirit of counsel and strength; the Spirit of knowledge, and of the fear of the Lord" (Isa. 11:2). Secondly, this teaches us that all true virtues are wrought only by the operation of God's Spirit in us. For though there be diversities of gifts, yet it is the same Spirit (1 Cor. 12:4). And therefore the virtues of the heathen are but glittering sins.
Thirdly, that when we see the gifts or graces of God in ourselves or others, we return all the praise and glory to God from whom they proceed, ascribing nothing to ourselves.
Fourthly, this shows to whom we must have recourse in our need, namely, not to the virgin Mary, nor any saint (who stand in as great need of the favor of God, as ourselves), but to God alone who is the fountain of grace (Jer. 2:13).
Lastly, in that the Spirit is set before meekness, it shows that the Spirit of God is present with His graces to inspire them, to cherish and increase them. Therefore the commandment, "Quench not the Spirit" (1 Thess. 5:19), is to be obeyed, if we will retain the graces of God.
Thus much of the duty. The reasons used by the apostle to enforce this duty follow to be considered, and they are two. The first is implied in the word "brethren," which is of great force to persuade us to use moderation, lenity, and gentleness. Abraham could use no stronger argument to pacify Lot than this: "Let there be no strife between thee and me, for we are brethren" (Gen. 13:8). Moses used it as a motive to accord two Hebrews: "Sirs, ye are brethren, why do you wrong one to another?" (Acts 7:26). For it is a shame that those whom nature has so nearly conjoined should be so far disjoined in
affection. But the reason being taken from spiritual brethren, such as are not only brethren in the flesh but also in the Lord, having the same God for their father, the same church for their mother, Christ for their elder brother, being begotten by the same immortal seed, washed by the laver of one new birth, conglutinate by the sinews of the same faith, nourished by the milk of the same word, is so much the stronger, by how much grace is a straiter bond than nature.
Therefore Paul would have us restore one another in the spirit of meekness because we are brethren. Nay, persons excommunicate are not to be accounted as enemies, but to be admonished as brethren (2
Thess. 3:15). The reason why men use no more mildness in their reproofs is because they forget themselves to be brethren or consider not that they have to deal with their brethren. As Joseph's brethren, who considering him as an enemy, said one to another, "Behold, this dreamer cometh, come therefore, let us kill him" (Gen. 37:19–20).
But when they consider him as their brother, they say, "Come, and let us sell him unto the Ishmaelites, and let not our hands be upon him. For he is our brother, and our flesh" (v. 27).
The second reason is in these words: "considering thyself, lest thou also be tempted." And it is taken from the consideration of our own estate, that we are subject to fall and to fall into temptation as well as others. And therefore we ought to deal with them in all meekness, as we would be dealt withal in the like case. The words are laid down by way of admonition or advice, and they carry a double sense, either thus: "considering thyself," that is, looking to yourself, "lest thou also be tempted," that is, lest you offend and sin in being too severe a censurer of your brother in reproving sin with sin. Or thus: "consider thyself," that is, your own frailty, how you may easily be overtaken with the same, the like, or a greater sin, seeing you may be taken in the devil's snare and deceived with his pleasant baits as well as he was. Therefore deal as mildly with him as you would other should
deal merciful with you. Here Paul forbids us not to consider the actions of our brethren, for we are to consider one another, first, that we may avoid the contagion of evil example: "Mark them diligently which cause division and offences, and avoid them" (Rom. 16:17).
Secondly, that we may be able to reprove and censure them.
"Consider the matter, consult, and give sentence" (Judg. 19:30).
Thirdly, that we may follow their good example. "Look on them which walk so, as ye have us for example" (Phil. 3:17). "Let us consider one another, to provoke unto love, and to good works"
(Heb. 10:24). But he would have us especially to consider ourselves, that by the consideration of our own weakness, we might learn more mildness towards others in our reproofs. For seeing we stand in need of mercy, we ought to deal mercifully. And seeing God forgives us innumerable sin, we ought to forgive seven times, yea, seventy times seven times. Seeing He forgives us ten thousand talents, we ought to forgive a hundred pence (Matt. 18:32–33). Objection: The Pharisee considered himself when as he said, "Lord, I thank thee, that I am not as other men," thus and thus, "or like this publican" (Luke 18:11); and yet he is reproved by our Savior Christ. Answer. True it is. For he only considered his own supposed virtues, which he should not have considered but forgotten, though they had been true virtues indeed, according to Christ's precept, "Let not thy left hand know what thy right hand doth" (Matt. 6:3), and Paul's practice, "I forget that which is behind" (Phil. 3:13)—and [he] never so much as lightly considered his own sins, which Paul would have us to consider; and therefore he is reproved.
Paul would have us consider ourselves because the serious consideration of our own weakness will move us to practice this duty of meekness. For as we help up those that are fallen, relieve the distressed, pity the afflicted, bury the dead, etc., because we consider ourselves in them, that their case may be ours, so we ought to restore
those that are fallen in all meekness because we may fall and be overtaken as well as they. The rather, because God Himself in correcting and reproving us does descend to our weakness, "and [does] consider that we are but flesh, and a wind that passeth, and cometh not again" (Ps. 78:39), and Christ became like unto us in all things and was tempted in like sort (yet without sin) that He might be a merciful and a faithful high priest and might be touched with a sense of our infirmities (Heb. 2:17–18; 4:15). Objection: He therefore that knows assuredly he cannot be overcome by temptation is not to reprove in the spirit of meekness. Answer. No man is sure, and therefore no man can be secure. Again, though a man know he cannot totally nor finally fall away, yet seeing he does find by experience that he cannot overcome without much ado, without much stirring and wrestling, nay oftentimes not without resisting unto blood, he ought to use more meekness and mildness, considering with what difficulty he overcame. Our Savior Christ learned by experience how hard a thing it was to overcome temptations, that He might have a fellow-feeling of our infirmities.
Therefore spiritual men must remember that they were once carnal, even babes in Christ. Those that are strong must consider that they were once weak. Old men that are grave and stayed must call to mind that once they were in the heat of their youth, and what difficulties encountered them, and with that contention they passed the vanity of that age. And so they shall the better reprove others in the spirit of meekness if they look themselves in the glass of their example. This is Paul's reason why we should "show all meekness to all men, because we ourselves were in times past, unwise, disobedient," etc.
(Titus 3:2–3).
Lastly, mark here how Paul changes the number. For having said, "Ye that are spiritual, restore, etc." in the plural number, here he says, "Considering thyself" in the singular, and not, "Yourselves, lest