sook Paul, therefore in this chapter specially his purpose was to suppress that execrable vice; yea, this mischief gave the apostle occasion to write this whole epistle. And if he had not so done, all his travail bestowed in preaching of the gospel among the Galatians had been spent in vain. For in his absence the false apostles, which were men in outward shew of great authority, reigned in Galatia; who, besides that they would seem to seek the glory of Christ and the salvation of the Galatians, pretended also that they had been conversant with the apostles, and that they followed their footsteps, saying, that Paul had not seen Christ in the flesh, nor had been conversant with the rest of the apostles, and therefore they made no account of him, but rejected his doctrine, and boasted their own to be true and sincere. Thus they troubled the Galatians, and raised sects among them, so that they provoked and envied one another; which was a sure token that neither the teachers nor hearers lived and walked after the spirit, but followed the flesh and fulfilled the works thereof; and so, consequently, lost the true doctrine, faith, Christ, and all the gifts of the Holy Ghost, and were now become worse than the heathen.

Notwithstanding he doth not only inveigh against the false apostles, which in his time troubled the churches of Galatia, but also he foresaw in spirit, that there should be an infinite number of such, even to the world's end, which being infected with this pernicious vice, should thrust themselves into the church, boasting of the spirit and heavenly doctrine, and under this pretence should quite overthrow the true doctrine and faith. Many such have we also seen in these our days, who have thrust themselves into the kingdom of the spirit, that is to say, into the ministry of the word; and by this hypocrisy they have purchased unto themselves fame and estimation, that they were great doctors and pillars of the gospel, and such as lived in the spirit, and walked according to the same. But, because their glory consisted in men's mouths, and not in God, therefore it could not be firm and stable; but, according to Paul's prophecy, it turned to their own confusion, and their end was destruction. For "the wicked shall not stand in judgment, but shall be taken away like chaff, and scattered abroad with the wind," (Ps. i. 4.)

The same judgment remaineth for all such as in preaching the gospel seek their own profit, and not the glory of Jesus Christ. For the gospel is not delivered unto us that we should thereby seek our own praise and glory, or that the people should honour and magnify us which are the ministers thereof; but to the end that the benefit and glory of Christ might be preached and published, and that the Father might be glorified in his mercy offered unto us in Christ his Son, whom he delivered for us all, and with him hath given us all things. Wherefore the gospel is a doctrine wherein we ought to seek nothing less than our own glory. It setteth forth unto us heavenly and eternal

things, which are not our own, which we have neither done nor deserved; but it offereth the same unto us, I say, which are unworthy, and that through the mere goodness and grace of God. Why should we then seek praise and glory thereby? He, therefore, that seeketh his own glory in the gospel, speaketh of himself; and he that speaketh of himself is a liar, and there is unrighteousness in him. Contrariwise, he that seeketh the glory of him that sent him, is true, and there is no unrighteousness in him, (John vii.)

Paul therefore giveth earnest charge to all the ministers of the word, saying, "if we live in the spirit, let us walk in the spirit," that is to say, let us abide in the doctrine of truth which hath been taught unto us, in brotherly love and spiritual concord; let us preach Christ and the glory of God in simplicity of heart; and let us confess that we have received all things of him; let us not think more of ourselves than of others; let us raise up no sects. For this is not to walk rightly, but rather to range out of the way, and to set up a new and a perverse way of walking.

Hereby we may understand that God, of his special grace, maketh the teachers of the gospel subject to the cross and to all kinds of afflictions, for the salvation of themselves and of the people; for otherwise they could by no means repress and beat down this beast which is called vain-glory. For if no persecution, no cross or reproach followed the doctrine of the gospel, but only praise, reputation, and glory amongst men, then would all the professors thereof be infected and perish through the poison of vain-glory. Jerome saith, that he had seen many which could suffer great inconveniences in their body and goods, but none that could despise their own praises; for it is almost impossible for a man not to be puffed up, when he heareth any thing spoken in the praise of his own virtues. Paul, notwithstanding that he had the spirit of Christ, saith, that there was given unto him the messenger of Satan to buffet him, because he should not be exalted out of measure, through the greatness of his revelations. Therefore Augustine saith very well, "if a minister of the word be praised, he is in danger: if a brother despise or dispraise him, he is also in danger. He that heareth a preacher of the word, ought to reverence him for the word's sake; but if he be proud thereof, he is in danger. Contrariwise, if he be despised, he is out of danger; but so is not he which despised him." Wherefore, we must honour our great benefit, that is, of the preaching of the word and receiving of the sacraments, (Rom. xiv. 16.) We must also reverence one another, according to that saying, "in giving honour one to another," &c. (Rom. xii. 10.) But wheresoever this is done, by-and-by the flesh is tickled with vain-glory and waxeth proud; for there is none (no, not among the godly) which would not rather be praised than dispraised, except perhaps some will be so well established in this

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behalf, that he will be moved neither with praises nor reproaches; [CHAP. V. as that woman said of David, (2 Sam. xiv.) "My lord the king is like an angel of God, which will neither be moved with blessing nor cursing." Likewise Paul saith, "by honour and dishonour, by evil report and good report," &c. (2 Cor. vi. 8.) Such men as be neither puffed up with praise, nor thrown down with dispraise, but endeavour simply to set forth the benefit and glory of Christ, and to seek the salvation of souls, do walk orderly. Contrariwise, they which wax proud in hearing of their own praises, not seeking the glory of Christ but their own, also they which being moved with reproaches and slanders, do forsake the ministry of the word, walk not orderly.

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Wherefore let every one see that he walk orderly, and cially such as boast of the spirit. If thou be praised, know that it is not thou that is praised, but Christ, to whom all praise is due. For in that thou teachest the word purely, and livest godly, these are not thine own gifts, but the gifts of God; therefore thou art not praised, but God in thee. When thou dost acknowledge this, thou wilt walk orderly, and not be puffed up with vain-glory, ("for what hast thou that thou hast not received?" 1 Cor. iv. 7.) but wilt confess that thou hast received the same of God, and wilt not be moved with injuries, reproaches, or persecution, to forsake thy calling.

God, therefore, of his special grace at this day covereth our glory with infamy, reproach, mortal hatred, cruel persecution, railing and cursing of the whole world: also with the contempt and ingratitude even of those among whom we live, as well the common sort, as also the citizens, gentlemen, and noblemen, (whose enmity, hatred and persecution against the gospel, like as it is privy and inward, so is it more dangerous than the cruel and outrageous dealings of our open enemies,) that we should not wax proud of the gifts of God in us. be hanged about our neck, that we be not infected with that This mill-stone must pestilent poison of vain-glory. Some there be of our side, which love and reverence us for the ministry of the word; but where there is one that reverenceth us, there be on the other side a hundred that hate and persecute us. therefore, and these persecutions of our enemies, this great conThese spiteful dealings, tempt and ingratitude, this cruel and privy hatred of them among whom we live, are such pleasant sights, and make us so merry, that we easily forget vain-glory.

Wherefore, rejoicing in the Lord who is our glory, we remain in order. Those gifts which we have, we acknowledge to be the gifts of God, and not our own, given for the edifying of the body of Christ, (Eph. iv. 12.) therefore we be not proud of them. For we know that more is required of them to whom much is committed, than of them which have received but little. Moreover, we know that there is no respect of persons before God, (Acts x. 34.) Therefore, a poor artificer, faithfully using

the gift which God hath given him, pleaseth God no less than a preacher of the word; for he serveth God in the same faith, and with the same spirit. Wherefore we ought no less to regard the meanest Christians, than they regard us. And by this means shall we continue free from the poison of vain-glory, and walk in the spirit.

Contrariwise, the fantastical spirits, which seek their own glory, the favour of men, the peace of the world, the ease of the flesh, and not the glory of Christ, nor yet the health of men's souls, (although they protest that they seek nothing else), cannot choose but discover themselves in commending their own doctrine and industry, and dispraising other men's, and all to get them a name and praise. These vain-glorious spirits do not rejoice and glory in the Lord; but then do they glory, then are they stout and hardy, when they are magnified of the people, whose hearts they win by wonderful sleights and subtleties; for in their words, gestures, and writings, they can counterfeit and dissemble all things. But when they are not praised and commended of the people, then be they the most fearful men in the world; for they hate and shun the cross of Christ and persecution. On the contrary, when they are praised and magnified, (as I said,) none are so stout, no Hector or Achilles so bold and hardy as they.

Such a sly and crafty beast, therefore, is flesh, that for no other cause it forsaketh his function, corrupteth true doctrine, and breaketh the concord of the church, than only upon this cursed vain-glory. Therefore it is not without cause that Paul so sharply inveigheth against it, both here and in other places, as before in the fourth chapter, "they are (saith he) jealous over you amiss; yea, they would exclude you from me, that ye should altogether love them" that is to say, they would discredit me, that they themselves might be famous. They seek not Christ's glory and your salvation, but their own glory, my reproach, and your bondage.

VERSE 26. Let us not be desirous of vain-glory.

Which is to glory, not in God (as I have said) but in lies, in the opinion, liking and estimation of the people. Here is no right foundation of true glory, but a false foundation, and therefore impossible long to stand. He that praiseth a man as he is a man, is a liar: for there is nothing praiseworthy in him, but all things are worthy of condemnation. Therefore, as touching our person, this is our glory, that all men have sinned, and are , guilty of everlasting death before God. But the case is otherwise, when our ministry is praised. Wherefore we must not only wish, but also to the utmost of our power endeavour, that men may magnify it, and have it in due reverence; for this shall turn to their salvation. Paul warneth the Romans that they offend no man, to the end (saith he) "that our commodity be

not evil spoken of," (Rom. xiv. 16.) And in another place, "that our ministry be not reprehended,” (2 Cor. vi. 3.) Therefore, when our ministry is praised, we be not praised for our own person's sake, but (as the Psalm saith) we are praised in God, and in his holy name.

VERSE 26. Provoking one another, and envying one another.

Here he describeth the effect and fruit of vain-glory. He that teacheth any error, or is an author of any new doctrine, cannot but provoke others; and when they do not approve and receive his doctrine, by-and-by he beginneth to hate them most bitterly. We see at this day with what deadly hatred the sectaries are inflamed against us, because we will not give place to them, and approve their errors. We did not first provoke them, nor spread abroad any wicked opinion in the world; but, rebuking certain abuses in the church, and faithfully teaching the article of justification, have walked in good order. But they, forsaking this article, have taught many things contrary to the word of God. Here, because we would not lose the truth of the gospel, we have set ourselves against them, and have condemned their errors; which thing, because they could not abide, they did not only provoke us first without cause, but also do still most spitefully hate us, and that upon no other occasion but only upon vain-glory; for they would gladly deface us, that they alone might rule and reign; for they imagine that it is a great glory to profess the gospel, whereas, indeed, there is no greater ignominy in the sight of the world.

CHAP. VI.

VERSE 1. Brethren, if a man be overtaken with any fault, ye which are spiritual restore such a one with the spirit of meekness.

HE that diligently weigheth the words of the apostle, may plainly perceive that he speaketh not of errors and offences against doctrine, but of far lesser sins, into the which a man falleth not wilfully, and of set purpose, but of infirmity; and hereof it cometh that he useth so gentle and fatherly words, not calling it error or sin, but a fault. Again, to the intent to diminish, and as it were to excuse the sin, and to remove the whole fault from man, he addeth, "If any man be overtaken," that is to say, be beguiled of the devil, or of the flesh. Yea, and this term or name of man helpeth something also to diminish and qualify the matter. As if he should say, What is so So proper unto man as to fall, to be deceived, and to err? saith Moses, in Lev. vi. 3, "They are wont to sin like men.”