Commentary on Galatians

But it folio weth not, therefore, that thou shouldst make a light matter of sin, because God doth not impute it. True it is that he doth not impute it; but to whom, and for what cause? To such as repent, and lay hold by faith upon Christ the mercy-seat, for whose sake, as all their sins are forgiven them, even so the remnants of sin, Avhich are in them, be not imputed unto them. They make not their sin less than it is, but amplify it, and set it out as it is indeed; for they know that it cannot be put away by satisfactions, works, or righteousness, but only by the death of Christ. ' And yet, notAvithstanding, the greatness and enormity of their sin doth not cause them to despair, but they assure themselves that the same shall not be imputed unto them, or laid unto their charge.

This I say, lest any man should think that, after faith is received, there is little account to be made of sin. Sin is truly sin, whether a man commit it before he hath received the knowledge of Christ, or after. And God always hateth sin j yea, all sin is damnable, as touching the fact itself; but in that it is not damnable to him that believeth, it cometh of Christ, Avho by his death hath taken aAvay sin. But to him that believeth not in Christ, not only all his sins are damnable, but even his good works also are sin; according to that saying, " Whatsoever is not of faith is sin," (Rom. xiv. 23.) Therefore the error of the schoolmen is most pernicious, which do distinguish sins according to the fact, and not according to the person. He that believeth, hath as great sin as the unbeliever but to him that believeth, it is forgiven and not imputed: to the unbeliever it is not pardoned, but imputed. To the believer it is venial; to the unbeliever it is mortal and damnable: not for any difference of sins, or because the sin of the believer ia less, and the sin of the unbeliever greater; but for the difference of the persons. For the faithful assureth himself, by faith, that his sin is forgiven him, forasmuch as Christ hath given himself for it. Therefore, although he have sin in him, and daily sinneth, yet he continueth godly; but contrariwise, the unbeliever continueth wicked. And this is the true wisdom and consolation of the godly, that although they have and commit sins, yet they know that for Christ's sake they are not imputed unto them.

This I say for the comfort of the godly. For they only feel indeed that they have and do commit sins, that is to say, they feel that they do not love God so fervently as they shoidd do; that they do not believe him so heartily as they would, but rather they oftentimes doubt whether God have a care of them or no; they are impatient, and are angry with God in adversity. Hereof (as I have said) proceed the sorrowful complaints of the faithful in the scriptures, and especially in the Psalms; and Paul himself complaineth that he is sold under sin, (Rom. vii. 14.) And here he saith that the flesh resisteth and rebelleth against the spirit. But because they mortify the deeds of the flesh by the spirit, (as he saith in another place, and also in the end of this chapter, " They crucify the flesh, with the desires and lusts thereof," Gal. v. 24.) therefore these sins do not hurt them, nor condemn them. But if they obey the flesh, in fiilfilling the lusts thereof, then do they lose faith and the Holy Ghost; and if they do not abhor their sin, and return unto Christ, (who hath given power to his church, to receive and raise up those that be fallen, that so they may recover faith and the Holy Ghost,) they die in their sins. Wherefore we speak not of them which dream that they have faith, and yet continue still in their sins. These men have their judgment already: they that live after the flesh shall die. Also, " The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions^ seditions, heresies, envy, murder, drunkenness, gluttony, and such-like, whereof I tell you before, as also I have told you, that they which do such things shall not inherit the kingdom of God."

Hereby we may see who be the very saints indeed. They be not stocks and stones, (as the monks and schoolmen dream,) so that they are never moved with any thing, never feel any lust, or desires of the flesh; but as Paul saith, their flesh lusteth against the spirit, and therefore they have sin, and both can and do sin. And the thirty-second Psalm witnesseth, that the faithful do confess their unrighteousness, and pray that the wickedness of their sm may be forgiven, where it saith: " I will coiifessi against myself my wickedness unto the Lord, and thou for- gavest the punishment of my sin. Therefore shall every one that is godly make his prayer unto thee," &c. Moreover, the whole church, which indeed is holy, prayeth that her sins may be forgiven her, and it believeth the forgiveness of sins. And in Psalm cxhii. David prayeth: " O Lord, enter not into judgment with thy servant, for in thy sight shall none that liveth be justified." And in Psalm cxxx. " If thou, O Lord, shouldst straitly mark iniquities. Lord, who shall stand in thy presence? But with thee is mercy," &c. Thus do the chiefest saints and children of God speak and pray; as David, Paul, &c. All the faithful, therefore, do speak and pray the same thing, and with the same spirit. The popish sophisters read not the scriptures, or, if they read them, they have a veil before their eyes; and therefore, as they cannot judge rightly of any thing, so can they not judge rightly either of sin or of holiness.

Verse 18. If je be led by the spirit, ye are not under the law,

Paul cannot forget the doctrine of faith, but still repeateth it, and beateth it into their heads, yea, even when he treateth of good works. Here some man may object: How can it be, that we should not be under the laAV? And yet thou, notwithstanding, O Paul, teachest us that we have flesh, which lusteth against the spirit, and fighteth against us, tormenteth us, and bringeth us into bondage. And, indeed, we feel sin, and cannot be delivered from the feeling thereof, though we should never so fain; and what is this else but to be under_.the.law-? But, saith he, let this nothing trouble you; only do your endeavour that ye may be led by the spirit; that is to say, shew yourselves willing to follow ajLdj)biiy.that willjvhich resisteth tn^^ and doth not accom- plish the lusts thereof, (for this is, to be led and to be drawn by the spirit,) then are ye not under the law. So Paul speaketh of himself, (Rom. vii.) "In my mind I serve the law of God:" that is to say, in spirit I am not subject to any sin; but yet in my flesh I serve the law of sin. The faithful, then, are not under the law, that is to say, in spirit; for the law cannot accuse them, nor pronounce sentence of death against them, although they feel sin, and confess themselves to be sinners. For the power and strength of the law is taken from it by Christ, " who was made under the law, that he might redeem them which were under the law," (Gal. iv. 4.) Therefore the law cannot accuse that for sin in the faithful, which is sin indeed and committed against the law.

So great, then, is the power and dominion of the spirit, that the law cannot accuse the godly, though they commit that which is sin indeed. For Christ is our righteousness, whom we apprehend by faith; he is without all sin, and therefore the law cannot accuse him. As long as we cleave fast unto him, we are led by the spirit, and are free from the law. And so the apostle, even when he teacheth good works, forgetteth not his doctrine concerning justification, but always sheweth that it is impossible for us to be justified by works. For the remnants of sin cleave fast in our flesh, and therefore, so long as our flesh liveth, it ceaseth not to lust contrary to the spirit. Notwithstanding there cometh no danger unto us thereby, because we be firee fj'om the law, so that we walk in the spirit.

And with these words, " If ye be led by the spirit, ye be not under the law," thou mayest greatly comfort thyself, and others that be grievously tempted; for it oftentimes cometh to pass, that a man is so vehemently assailed with wrath, hatred, impatiency, carnal desire, terror and anguish of spirit, or some other lust of the flesh, that he cannot shake them off^, though he would never so fain. What should he do in this case? Should he despair? No, God forbid: but let him say thus with himself: thy flesh fighteth and rageth against the spirit. Let it rage as long as it listeth; only see thou that, in any case, thou consent not to it, to fulfil the lusts thereof, but walk wisely, and follow the leading of the spirit. In so doing, thou art free from the law. It accuseth and terrifieth thee, (I grant,) but altogether in vain. In this conflict, therefore, of the flesh against the spirit, there is nothing better than to have the word of God before thine eyes, and therein to seek the comfort of the spirit.

And let not him that suffiereth this temptation, be dismayed, in that the devil can so aggravate sin, that during the conflict he thinketh himself to be utterly overthi'own, and feeleth nothing else but the wrath of God and desperation. Here in any wise let him not follow his own feeling and the judgment of reason, but let him take sure hold of this saying of Paul, " If ye be led by the spirit;" that is, to wit, if ye raise up and comfort yourselves through faith in Christ, ye be not under the law. So shall he have a strong buckler, wherewith he may beat back all the fiery darts which that wicked fiend assaileth him withal. How much soever, then, the flesh doth boil and rage, yet cannot her motions and rages hurt and condemn him; forasmuch as he, following the guiding of the spirit, doth not consent unto the flesh, nor fulfil the lusts thereof. Therefore, when the motions of the flesh do rage, the only remedy is to take to us the sword of the spirit, that is to say, the word of salvation, (which is, that God would not the death of a sinner, but that he convert and live,) and to fight against them; which if we do, let us not doubt but we shall obtain the victory, although, so long as the battle endureth, we feel the plain contrary. But set the word out of sight, and there is no counsel nor help remaining. Of this that I say, I myself have good experience. I have suffered many great passions, and the same also vehement and great; but so soon as I have laid hold of any place of scripture, and stayed myself upon it, as upon my chief anchor-hold, straightways my temptations did vanish away; which, without the word, it had been impossible for me to endure any little space, and much less to overcome them.

The sura or effect, therefore, of all that which Paul hath taught in this disputation or discourse, concerning the conilict or battle between the flesh and the spirit, is this: that the saints and the elect of God cannot perform that which the spirit desireth. For the spirit would gladly be altogether pure, but the flesh being joined unto the spirit, will not suffer that. Notwithstanding they be saved by the remission of sins, which is in Christ Jesus. Moreover, because they walk in the spirit, and are led by the spirit, they be not under the law, that is to say, the law cannot accuse or terrify them; yea, although it go about never so much so to do, yet shall it never be able to drive them to desperation.

This place is not unlike to this sentence of Christ, " By their fruits ye shall know them. Do men gather grapes of thorns, or figs of brambles? So every good tree bringeth forth good fruit, and an evil tree bringeth forth evil fruit," &c. (Matt. vii. 16.) Paul teacheth the very same thing which Christ taught, that is to say, that works and fruits do sufficiently testify whether the trees be good or evil: whether men follow the guiding of the flesh, or of the spirit. As if he should say, lest some of you might say for himself, that he understandeth me not, now when I treat of the battle between the flesh and the spirit, I will set before your eyes first the Avorks of the flesh, whereof many are known even to the ungodly; and then also the works of the spirit.

And this doth Paul, because there were many hypocrites amongst the Galatians (as there are also at this day among us) which outwardly pretended to be godly men, and boasted much of the spirit, and, as touching the words, they understood the true doctrine of the gospel; but they walked not according to the spirit, but according to the flesh, and performed the works thereof. Wliereby Paul manifestly convinceth them to be no such holy men indeed as they boasted themselves to be. And lest they should despise this his admonition, he pronounceth against them this dreadful sentence, that they should not be inheritors of the kingdom of heaven, to the end that being thus admonished, they might amend. Every age, even in the faithful, hath his peculiar temptations: as fleshly lusts assail a man most of all in his youth; in his middle age, ambition and vainglory; and in his old age, covetousness. There was never yet any of the faithful whom the flesh hath not often in his lifetime provoked to impatiency, anger, vain-glory, &c. Paul, therefore, speaking here of the faithful, saith that the flesh lusteth in them against the spirit, &c. therefore they shall never be without the desires and battles of the flesh; notwithstanding, they do not hurt them. But of this matter we must thus judge, that it is one thing to be provoked of the flesh, and yet not willingly to yield to the lusts and desii'es thereof, but to walk after the lead- ing- of the spirit, and to resist the flesh; and another thing to assent unto the flesh, and, without all fear or remorse, to perform and fulfil the works thereof, and to continue therein, and yet notwithstanding to counterfeit holiness, and to hrag of the spirit. The first he comforteth, Avhen he saith that they be led by the spirit, and be not mider the law. The other he threateneth Avith everlasting destruction.

Notwithstanding sometimes it happeneth that the saints also do fall, and perform the lusts of the flesh; as David fell horribly into adultery. Also he was the cause of the slaughter of many men, when he caused Urias to be slain in the forefront of the battle; and thereby also he gave occasion to the enemies to glory and triumph over the people of God, to worship their idols, and to blaspheme the God of Israel. Peter also fell most grievously and horribly, when he denied Christ. But, although these sins were great and heinous, yet were they not committed upon any contempt of God, or of a wilful and obstinate mind, but through infirmity and weakness. Again, when they were admonished, they did not obstinately continue in their sins, but repented. Such he willeth afterwards, in the sixth chapter, to be received, instructed, and restored, saying, "If a man be fallen by occasion into any sin, ye which are spu'itual restore such a one with the spirit of meekness, considering thyself lest thou also be tempted." To those, therefore, which sin and fall through intii'mity, pardon is not denied, so that they rise again and continue not in their sin; for of all things continuance in sin is the worst. But if they repent not, but still obstinately continue in their Avickedness, and perform the desires of the flesh, it is a certain token that there is deceit in their spirit.

No man, therefore, shall be without lusts and desires, so long as he liveth in the flesh, and therefore no man shall be free from temptations. Notwithstanding, some are tempted one way and some another, according to the difference of persons. One man is assailed with more vehement and grievous motions, as with bitterness and anguish of spirit, blasphemy, distrust, and desperation; another with more gross temptations, as with fleshly lusts, wrath, envy, covetousness, and such-like. But in this case Paul requireth of us that we walk in the spirit, and resist the flesh. But whoso obeyeth the flesh, and continueth, without any fear of God or remorse of conscience, in accomplishing the desires and lusts thereof, let him know that he pertaineth not unto Christ; and, although he brag of the name of a Christian never so much, yet doth he but deceive himself; for they which are of Christ, do crucify their flesh, with the affections and lusts thereof.

JVho be rightly called Saints, and be so indeed? This place (as I have also forewarned you by the way) containeth in it a singular consolation; for it teacheth us that the saints and most holy men in this world live not without concupiscence and temptations of the flesh, nor yet without sins. It warneth us, therefore, to take heed that we do not as some did, of whom Gerson writeth, which laboured to attain to such perfection, that they might be without all feeling of temptations or sins; that is to say, very stocks and stones.

The like imagination the monks and schoolmen had of their saints, as though they had been very senseless blocks and without all affections. The Virgin Mary felt great grief and sorrow of spirit when she missed her Son, (Luke ii.) David, in the Psalms, complaineth that he is almost swallowed up with excessive sorrow, for the greatness of his temptations and sin. Pau. also complaineth that he hath battles Avithout, and terrors within, (2 Cor. vii. 5.) and that in his flesh he serveth the law of sin. He saith, that he is careful for all the churches, (2 Cor. xi. 28.) and that God shewed great mercy towards him, in that he delivered Epaphroditus, being at the point of death, to life again, lest he should have had sorrow upon sorrow. Therefore, the saints of the Papists are like to the stoics, who imagined such wise men as in the world were never yet to be found. And by this foolish and devilish persuasion, which proceeded from the ignorance of this doctrine of Paul, the schoolmen brought both themselves and others without number into horrible desperation.

When I was a monk, 1 did oftentimes most heartily wish that I might once be so happy as to see the conversation and life of some saint or holy man. But in the mean time I imagined such a saint as lived in the wilderness, abstaining from meat and drink, and living only with roots of herbs and cold water; and this opinion of those monstrous saints, I had learned not only out of the books of the sophisters and schoolmen, but also out of the books of the fathers. For thus writeth Jerome, in a certain place: " As touching meats and drinks I say nothing, forasmuch as it is excess, that even such as are weak and feeble should use cold water, or eat any sodden thing," &c. But now" in the light of the gospel we plainly see who they ai'e whom Christ and his apostles call saints. Not they which live a sole and a single life, or straitly observe days, meats, apparel, and such other things, or in outward appearance do other great and monstrous works (as we read of many in the lives of the fathers:) but they which being called by the sound of the gospel and baptized, do believe that they be justified and cleansed by the death of Christ. So Paul everywhere writing to Christians, calleth them holy, the children and heirs of God, &c. Whosoever, then, do believe in Christ, whether they be men or women, bond or free, are all saints: not by their own works, but by the works of God, which they receive by faith; as his word, his sacraments, the passion of Christ, his death, resurrection, victory, and the sending of the Holy Ghost. To conclude, they are saints through such a holiness as they freely receive, not througli such a holiness as they themselves have gotten by their own industry, good works, and merits.

So the ministers of the word, the magistrates of commonweals, parents, children, masters, servants, &:c. are true saints, if, first, and before all things, they assure themselves that Christ is their Avisdom, righteousness, sanctification, and redemption: secondly, if every one do his duty in his vocation, according to the rule of God's word, and obey not the flesh, but repress the lust and desire thereof by the spirit. Now, whereas all be not of like strength to resist temptations, but many infirmities and offences are seen in the most part of men; this nothing hindereth their holiness, so that their sins proceed not of an obstinate wilfulness, but only of frailty and infirmity. For (as I have said before) the godly do feel the desires and lusts of the flesh, but they resist them, to the end that they accomplish them not. Also, if they at any time unadvisedly fall into sin, yet notwithstanding they obtain forgiveness thereof, if by faith in Christ they be raised up again; who would not that we should drive away, but seek out and bring home the straying and lost sheep, &c. Therefore, God forbid that I should straightway judge those which are weak in faith or manners, to be profane or unholy, if I see that they love and reverence the word of God, to come to the supper of the Lord, &c. For these God hath received, and counteth them righteous, through the remission of sins; to him they stand or fall, &c.

Wherefore, with great rejoicing I give thanks to God, for that he hath abundantly and above measure granted that unto me, which I so earnestly desired of him when I was a monk: for he hath given unto me the grace to see not one but many saints, yea, an infinite number of true saints; not such as the sophisters have devised, but such as Christ himself and his apostles do describe. Of the which number I assure myself to be one. For I am baptized, and I do believe that Christ my Lord, by his death, hath redeemed and delivered me from all my sins, and hath given to me eternal righteousness and holiness. And let him be holden accursed, whosoever shall not give this honour unto Christ, to believe that by his death, his word, &:c. he is justified and sanctified.

Wherefore, rejecting this fooEsh and wicked opinion concerning the name of saints, (which, in the time of popery and ignorance, we thought to pertain only to the saints which are in heaven, and in earth to the hermits and monks, which did certain great and strange works,) let us now learn by the holy scripture, that all they which faitlifuUy believe in Christ are saints. The world hath in great admiration the holiness of Benedict, Gregory, Bernard, Francis, and such-like, because it heareth that they have done, in outward appearance, and in the judgment of the world, certain great and excellent works. Doubtless, Hilary, Cyril, Athanasius, Ambrose, Augustine, and others, were saints also, which lived not so strait and severe a life as they did, but were conversant amongst men, and did eat common meats, drank wine, and used cleanly and comely apparel; so that in a manner there was no difference between them and other honest men, as touching the common custom, and the use of things necessary for this life, and yet were they to be preferred far above the other. These men taught the doctrine and faith of Christ sincerely and purely, without any superstition; they resisted heretics; they purged the church from innumerable errors; their company and familiarity was comfortable to many, and specially to those which were afflicted and heavy-hearted, whom they raised up and comforted by the word of God. For they did not withdraw themselves from the company of men, but they executed their offices even where most resort of people was. Contrariwise, the others not only taught many things contrary to the faith, but also were themselves the authors and first inventors of many superstitions, errors, abominable ceremonies, and wicked worshippings. Therefore, except at the hour of death they laid hold of Christ, and reposed their whole trust in his death and victory, their strait and painful life availed them nothing at all.

These things sufficiently declare who be the true saints indeed, and which is to be called a holy life. Not the life of those which lurk in caves and dens, which make their bodies lean with fasting, which Avear hair, and do other like things, with this persuasion and trust that they shall have some singular reward in heaven above all other Christians; but of those which be baptized and believe in Christ, which put off" the old man with his works, but not at once: for concupiscence and lust remaineth in them so long as they live: the feeling whereof doth hurt them nothing at all, if they suffer it not to reign in them, but subdue it to the spirit.

This doctrine bringeth great consolation to godly minds, that when they feel these darts of the flesh, wherewith Satan assaileth the spirit, they should not despair; as it happeneth to many in the papacy, which thought that they ought to feel no concupiscence of the flesh; whereas, notwithstanding, Jerome, Gregory, Benedict, Bernard, and others, (whom the monks set before them as a perfect example of chastity and of all Christian virtues,) could never come so far as to feel no concupiscence or lust of the flesh; yea, they felt it, and that very strongly; which thing they acknowledge and plainly confess in divers places of their books.

Therefore we rightly confess, in the articles of our belief, that we believe there is a holy church; for it is invisible, dwelling in spirit in a place that none can attain unto, and therefore her holiness cannot be seen; for God doth so hide and cover her with infirmities, with sins, with errors, with divers forms of the cross and offences, that according to the judgment of reason it ia nowhere to be seen. They that are ignorant of this, when they see the infirmities and sins of those which are baptized, which have the word and beUeve it, are by-and-by offended, and judge them not to pertain to the church; and in the meanwhile they dream that the hermits, the monks, and such other shavehngs, are the church, which honour God with their lips, and worship him in vain, because they follow not the word of God, but the doctrines and commandments of men, and teach others to do the same. And because they do certain superstitious and monstrous works, which carnal reason magnifieth and highly esteemeth, therefore they judge them only to be saints, and to be the church: and, in so doing, they change and turn this article of faith clean contrary, " I believe that there is a holy church," &c.; and in the stead of this word [I believe] they put in [I see]. These kinds of righteousness, and holiness of man's own devising, are nothing else but spiritual sorceries, wherewith the eyes and minds of men are blinded, and led from the knowledge of true hoHness.

But thus teach we, that the church hath no spot nor wrinkle, but is holy, and yet through faith only in Christ Jesus. Again, that she is holy in life and conversation, by abstaining from the lusts of the flesh, and exercise of spiritual works; but yet not in such sort that she is delivered from all evil desires, or purged from all wicked opinions and errors; for the church always confesseth her sins, and prayeth that her faults may be pardoned: also, she believeth the forgiveness of sins. The saints, therefore, do sin, fall, and also err; but yet through ignorance. For they would not willingly deny Christ, forsake the gospel, &c, therefore they have remission of sins. And if through igno ranee they err also in doctrine, yet is this pardoned; for in the end they acknowledge their error, and rest only upon the truth, and the grace of God offered in Christ, as Jerome, Gregory, Bernard, and others did. Let Christians, then, endeavour to avoid the works of the flesh, but the desires or lusts of the flesh they cannot avoid.

It is very profitable, therefore, for them to feel the unclean lusts of the flesh, lest they should be puffed up with sonie vain and wicked opinion of the righteousness of their own works, as though they were accepted before God for the same. The monks, being puffed up with this opinion of their own righteousness, thought themselves to be so holy, that they sold their righteousness and holiness to others, although they were convinced, by the testimony of their own hearts, that they were unclean. So pernicious and pestilent a poison it is for a man to trust in his own righteousness, and to think himself to be clean. But the godly, because they feel the micleanness of their own hearts, therefore they cannot trust to their own righteousness. This feeling so maketh them to stoop, and so humbleth them, that they cannot trust to their own good works, but are con* strained to fly unto Christ, their mercy-seat and only succour, who hath not a corrupt and sinful, but a most pure and holy flesh, which he hath given for the life of the world, (John vi. 51.) In him they find a sound and perfect righteousness. Thus they Continue in humility; not counterfeit and monkish, but true and unfeigned, because of the uncleanness which yet remaineth in their flesh; for the which, if God would straitly judge them, they should be found guilty of eternal death. But because they lift not up themselves proudly against God, but with a broken and a contrite heart, humbly acknowledging their sins, and resting wholly upon the benefit of the mediator Christ, they come forth into the presence of God, and pray that for his sake their sins may be forgiven them; God spreadeth over them an infinite heaven of grace, and doth not impute unto them their sins, for Christ's sake.

This I say, to the end that We may take heed of the pernicious errors of the Papists touching the holiness of our life, wherein our minds are so wrapped, that without great difficulty we could not wind ourselves out of them. Wherefore, do you endeavom* with diligence, that ye may discern and rightly judge between true righteousness and holiness, and that which is hypocritical; then shall ye behold the kingdom of Christ with other eyes than carnal reason doth, that is, with spiritual eyes, and certainly judge those to be true saints indeed, which are baptized and believe in Christ; and afterwards, in the same faith whereby they are justified, and their sins both past and present are forgiven, do abstain from the desires of the flesh. But from these desires they are not thoroughly cleansed; for the flesh lusteth against the spirit. Notwithstanding, these unclean and rebellious lusts do still remain in them to this end, that they may be humbled, and being so humbled, they may feel the sweetness of the grace and benefit of Christ. So th^se remnants of unclean lusts and sins do nothing at all hinder, but greatly further the godly; for the more they feel their infirmities and sins, so much the more they fly unto Christ the throne of grace, and more heartily crave his aid and succour; to wit, that he will cover them with his righteousness, that he will increase their faith, that he will endue them with his holy spirit, by whose gracious leading and guiding they may overcome the lusts of the flesh, that they may rule and reign not over them, but may be subject unto them. Thus true Christians do continually wrestle with sin, and yet notwithstanding in wrestling they are not overcome, but obtain the victory.

This have I said, that ye may understand, not by men*s dreams, but by the word of God, who be true saints indeed. We see, then, how greatly Christian doctrine helpeth to the raising up and comforting of weak consciences; which treateth aot of cowls, shavings, shearings, fraternities, and such-like toys, but of high and weighty matters, as how we may overcome the flesh, sin, death, and the devil. This doctrine, as it is unknown to justiciaries, and such as trust in their own works, so it is impossible for them to instruct or bring- into the right way one poor conscience wandering and going astray; or to pacify and comfort the same when it is in heaviness, terror, or desperation.

Verse 19. The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, &c.

Paul doth not recite all the works of the flesh, but useth a certain number for a number uncertain. First, he reckoneth up the kinds of lusts, as adultery, fornication, uncleanness, wantonness, &c. Now, not only carnal lust is a work of the flesh, as the Papists dreamed, who called marriage also a work of the flesh, (so chaste and holy are these men,) whereof God himself is the author, which also they themselves reckoned among their sacraments; but he numbereth also amongst the works of the flesh (as I have said before) idolatry, witchcraft, hatred, and such other, which hereafter follow. Wherefore, this place alone doth sufficiently shew what Paul meaneth by the flesh. These words are so well known that they need no interpretation.

All the highest religions, the holiness and most fervent devotions of those which do reject Christ the Mediator, and worship God without his word and commandment, are nothing else but plain idolatry. As in popery it was counted a most holy and spiritual act, when the monks, being shut up in their cells, did muse and meditate of God or of his works, and when they, being inflamed with most earnest devotions, kneeled down, prayed, and were so ravished with the contemplations of heavenly things, that they wept for joy. There was no thinking of women, or of any other creature, but only of God the Creator, and of his wonderful works; and yet this most spiritual work (as reason esteemeth it) is, according to Paul, a work of the flesh, and plain idolatry. Wherefore all such religion, whereby God is worshipped without his word and commandment, is idolatry. And the more holy and spiritual it seemeth to be in outward shew, so much the more dangerous and pernicious it is. For it turneth men away from faith in Christ, and causeth them to trust to their own strength, works, and righteousness. And such is the religion of the Anabaptists at this day; albeit they daily more and more bewray themselves to be possessed with the devil, and to be seditious and bloody men.

Therefore the fasting, the wearing of hair, holy works, strait rule, and whole life of the Carthusians and Charterhouse monks, whose order, notwithstanding, is of all other the straitest and sharpest, be very works of the flesh, yea, plain idolatry. For they imagine themselves to be saints, and to be saved, not by Christ (whom they fear as a severe and cruel judge) but by olA serving of their rules and orders. Indeed, they think of God, of Christ, and of heavenly things, but after their own reason, and not after the word of God: to wit, that their apparel, their manner of living, and their whole conversation is holy and pleaseth Christ; whom not only they hope to pacify by this straitness of life, but also to be rcAvarded of him for their good deeds and righteousness. Therefore, their most spiritual thoughts (as they dream of them) are not only most fleshly, but also most wicked; for they would wipe away their sins, and obtain grace and everlasting life, by the trust and affiance they have in their own righteousness, rejecting and despising the word, faith, and Christ. All the worshippings and services of God, therefore, and all religions without Christ are idolatry and idol service. In Christ alone, the Father is well pleased; whoso heareth him, and doth that which he hath commanded, the same is beloved because of " the beloved." He commandeth us to believe his word, and to be baptized, &;c. and not to devise any new worehipping or service of God,

I have said before, that the works of the flesh be manifest; as adultery, fornication, and such-like, be manifestly known to all men. But idolatry hath such a goodly shew, and is so spiritual, that it is known but to very few, that is, to the faithful, to be a work of the flesh. For the monk when he liveth chastely, fasteth, prayeth, or saith mass, is so far from thinking himself to be an idolater, or that he fulfilleth any work of the flesh, that he is assuredly persuaded that he is led and governed by the spirit; that he walketh according to the spirit; that he thinketh, speaketh, and doeth nothing else but mere spiritual things; and that he doth such service unto God as is most acceptable unto him. No man can at this day persuade the Papists that their mass is a great blasphemy against God, and idolatry, yea, and that so horrible, as never was any in the church since the apostle's time. For they are blind and obstinate, and therefore they judge so perversely of God and God's matters, thinking that idolatry to be a true service of God, and contrariwise, faith to be idolatry. But we, which believe in Christ and know his mind, are able to judge and to discern all things, and cannot truly and before God be judged of any man.

Hereby it is plain that Paul calleth flesh whatsoever is in man, comprehending all the three pow-ers of the soul; that is, the will that lusteth, the will that is inclined to anger, and the understanding. The works of the will that lusteth, are adultery, fornication, uncleanness, and such-like. The works of the will inclined to wrath, are quarrellings, contentions, murder, and such other. The works of understanding or reason, are errors, false religions, superstitions, idolatry, heresies, that is to say, sects, and such-like. It is very necessary for us to know these things; for this word [flesh] is so darkened in the whole kingdom of the Pope, that they have taken the work of the flesh to be nothing else but the accomplishing of fleshly lust, or the act of lechery; wherefore it Avas not possible for them to understand Paul. But here we may plainly see that Paul reckoneth idolatry lind heresy amongst the works of the flesh, which two (as before we have said) reason esteemeth to be most high and excellent virtues, Avisdom, religion, holiness, and righteousness. Paul (Col. ii.) calleth it the religion of angels. But, although it seem to be never so holy and spiritual, yet it is nothing else but a work of the flesh, an abomination and idolatry against the gospel, against faith, and against the true service of God. This do the faithful see, for they have spiritual eyes; but the justiciaries judge the contrary: for a monk cannot be persuaded that his vows are works of the flesh. So the Turk believeth nothing less than that his Alcoran, his washings, and other ceremonies which he observeth, be works of the flesh.

Of witchcraft I have spoken before, in the third chapter. This vice was very common in these our days, before the light and truth of the gospel was revealed. When I was a child, there were many witches and sorcerers, which bewitched both cattle and men, but specially children, and did great harm also otherwise; but now, in the light of the gospel, these things be not so commonly heard of, for the gospel thrusteth the devil out of his seat, with all his illusions. But now he bewitcheth men much more horribly, namely, with spiritual sorcery and witchcraft.

Paul reckoneth witchcraft among the works of the flesh, which notwithstanding, as all men know, is not a work of fleshly lust or lechery, but a kind of idolatry. For witchcraft covenanteth with the devil; superstition or idolatry covenanteth with God: albeit, not with the true God, but with a counterfeit god. Wherefore idolatry is, indeed, a spiritual witchcraft. For as witches do enchant cattle and men, so idolaters, that is to say, all justiciaries, or justifiers of themselves, go about to bewitch God, and to make him such a one as they do imagine. Now they imagine him to be such a one as will justify them, not of his mere grace and mercy, and through faith in Christ, but in respect of their will-worshippings, and works of their own choosing, and in recompence thereof will give them righteousness and life everlasting. But whilst they go about to bewitch God, they bewitch themselves; for if they continue in this wicked opinion which they conceive of God, they shall die in their idolatry and be damned. The works of the flesh are well known for the most part, therefore they shall not need anyfurther declaration.

By the name of sects, Paul meaneth here, not those divisi jns or contentions which rise sometimes in the government of households, or of commonweals, for worldly and earthly matters; hut those Avhich rise in the church, ahout doctrine, faith, and works. Heresies, that is to say, sects, have always heen in the church, as we have said before, in divers places. Notwithstanding the Pope is an arch-heretic, and the head of all heretics; for he hath filled the world, as it were, with a huge flood of infinite sects and errors. What concord and unity was there in so great diversity of the monks, and other religious orders? No one sort or sect of them could agree with another; for they measured their holiness by the straitness of their orders. Hereof it cometh that the Carthusian will needs be counted holier than the Franciscan, and so likewise the rest; wherefore there is no unity of spirit, nor concord of minds, but great discord in the papistical church; there is no conformity in their doctrine, faith, religion, or serving of God, but all things are clean contrary. Contrariwise, amongst the Christians, the word, faith, religion, sacraments, service, Christ, God, heart, soul, Blind, and understanding, are all one and common to all; and, as touching outward conversation, the diversity of states, degrees, and conditions of life, hindereth this spiritual concord and unity nothing at all, as before I have said. And they which have this unity of the spirit, can certainly judge of all sects, which otherwise no man understandeth; as, indeed, no divine in the papacy understood that Paul in this place condemneth all the worshippings, religions, continency, honest conversation, and holy life in outward appearance, of all the Papists, sectaries, and schismatics; but they all thought that he speaketh of the gross idolatry and heresies of the Gentiles and Turks, which manifestly blaspheme the name of Christ.

Paul doth not say that to eat and drink be works of the flesh, but to be drunken and to surfeit, which of all other vices are most common at this day. Whoso are given to this beastly dissoluteness and excess, let them know that they are not spiritual, how much soever they boast themselves so to be, but they follow the flesh, and perform the filthy works thereof. Therefore is this horrible sentence pronounced against them, that they shall not be inheritors of the kingdom of God. Paul would therefore that Christians should fly drunkenness and surfeiting, living soberly and nioderately, without all excess, lest by pampering the flesh they should be provoked to wantonness; as, indeed, afler surfeiting and belly-cheer, the flesh is wont to wax wanton, and to be inflamed with outrageous lust. But it is not sufficient only to restrain this outrageous wantonness and lust of the flesh, which foUoweth drunkenness and surfeiting, or any manner of excess; but also the flesh, when it is most sober and in his best temperance, must be subdued and repressed, lest it fulfil his lusts and desires. For it oftentimes cometh to pass, that even they which are most sober, are tempted most of all: as Jerome writeth of himself: " My face," saith he, "was pale with fasting, and my mind was inflamed with fleshly desires in my cold body; and although my flesh was half dead already, yet the flames of unclean lust boiled within me." Hereof I myself also had experience when I was a monk. The heat, therefore, of unclean lusts is not quenched by fasting only, but we must be aided also by the spirit, that is, by the meditation of God's word, faith, and prayer. Indeed, fasting represseth the gross assaults of fleshly lust; but the desires of the flesh are overcome by no abstinence from meats and drinks, but only by the mediation of the word of God and invocation of Christ.

Verse 81. Whereof I tell you, as I have also told you before, that they which do such things, shall not inherit the kingdom of God.

This is a very hard and terrible saying, but yet very necessary against false Christians and careless hypocrites, which brag of the gospel, of faith, and of the spirit, and yet in all security they perform the works of the flesh. But chiefly the heretics, being puffed up with opinions of spiritual matters, (as they dream,) are possessed of the devil, and altogether carnal; therefore they perform and fulfil the desires of the flesh, even with all the powers of the soul. Therefore most necessary it was that so horrible and terrible a sentence should be pronounced by the apostle against such careless contemners and obstinate hypocrites, (namely, that all they which do such works of the flesh as Paul hath recited, shall not inherit the kingdom of God,) that yet some of them, being terrified by this severe sentence, may begin to fight against the works of the flesh by the spirit, that they accomplish not the same.

Verse 22, But the fruits of the spirit are love, joy, peace, long-suffering, sweetness, goodness, faithfulness, gentleness or meekness, temperance.

The apostle saith not, the works of the spirit, as he said the works of the flesh, but he adorneth these Christian virtues with a more honourable name, calling them the fruits of the spirit; for they bring with them most excellent fruits and commodities; for they that have them give glory to God, and with the same do allure and provoke others to embrace the doctrine and faith of Christ.

It had been enough to have said, " love," and no more: for love extendeth itself unto all the fruits of the spirit. And in I Cor. xiii. Paul attributeth to love all the fruits which are done in the spirit, when he saith, " Love is patient, courteous,**

&c. Notwithstanding he would set it here by itself, amongst the rest of the fruits of the spirit, and in the first place, thereby to admonish the Christians that before all things they should love one another, giving honour one to another, (Rom. xii. 10.) every man esteeming better of another than of himself, and serving one another, because they have Christ and the Holy Ghost dwelling in them, and because of the word, baptism, and other gifts of God, which Christians have.

Joy. This is the voice of the bridegroom and of the bride; that is to say, sweet cogitations of Christ, wholesome exhortations, pleasant songs or psalms, praises and thanksgivings, whereby the godly do instruct, stir up, and refresh themselves. Therefore God loveth not heaviness and doubtfidness of spirit; he hateth uncomfortable doctrine, heavy and sorrowful cogitations, and loveth cheerful hearts. For therefore hath he sent his Son, not to oppress us with heaviness and sorrow, but to cheer up our souls in him; for this cause the prophets, the apostles, and Christ himself do exhort us, yea, they command us to rejoice and be glad: (Zech. ix. 9.) " Rejoice, thou daughter of Zion; be joyful, thou daughter of Jerusalem; for behold, thy king cometh to thee." And in the Psalms it is often said: " Be joyful in the Lord." Paul saith: " Rejoice in the Lord always," &c. And Christ saith: " Rejoice, because your names are written in heaven." Where this joy of the spirit is, there the heart inwardly rejoiceth through faith in Christ, with full assurance that he is our Saviour and om- bishop, and outwardly it expresseth this joy with words and gestures. Also, the faithful rejoice when they see that the gospel spreadeth abroad, that many be won to the faith, and the kingdom of Christ is enlarged.

PeacCi Both towards God and men, that Christians may be peaceable and quiet: not contentious, nor hating one another, but one bearing another's burthen, through long-suffering or perseverance, without the which, peace cannot continue, and therefore Paul putteth it next after peace.

Long-suffering or perseverance. Whereby a man doth not only bear adversities, injuries, reproaches, and such-like, but also Avith patience waiteth for the amendment of those which have done him any wrong. When the devil cannot by force overcome those which are tempted, then seeketh he to overcome them by long continuance. For he knoweth that we be earthen vessels, which cannot long endure and hold out many knocks and violent strokes, therefore with long continuance of temptations he overcometh many. To vanquish these his continual assaults we must use long-suiFering, tvhich patiently looketh, not only for the ameadment of those which do us wrong, but also for the end of those temptations which the devil raiseth up against us.

Gentleness^ Which is, when a man is gentle and tractable in his conver-r sation, and in his whole life. For such as will be true followers of the gospel, must not be sharp and bitter, but gentle, mild, courteous, and fair spoken, which should encourage others to delight in their company; which can wink at other men's faults, or, at least, expound them to the best; which will be well contented to yield and give place to others; contented to bear with those which are fro ward and intractable, as the very heathen said j " Thou must know the manners of thy friend, but thou must not hate them." Such a one was our Saviour Christ, as every-? where is to be seen in the gospel. It is written of Peter, that he wept so often as he remembered the sweet mildness of Christ, which he used in his daily conversation. It is an excellent virtue, and most necessary in every kind of life.

Goodness. Which is, when a man willingly helpeth others in their ne-? cessity by giving, lending, and such other means.

Faith. When Paul here reckoneth faith amongst the fruits of the spirit, it is manifest that he speaketh not of faith which is in Christ, but of the fidelity and humanity of one man towards another. Hereupon he saith, in the thirteenth chapter of the first of the Corinthians, that charity believeth all things. Therefore he that hath this faith is not suspicious but mild, and taketh all things to the best; and although he be deceived, and findeth himself to be mocked, yet such is his patience and softness, that he letteth it pass; briefly, he is to ready to believe all men, but he trusteth not all. On the contrary, where this virtue is lacking, there men are suspicious, froward, wayward, dogged, and so neither will believe any thing, nor give place to any body; they can suffer nothing; whatsoever a man saith or doth never so well, they cavil and slander it, so that whoso serveth not they: humour can never please them. Therefore it is unpossible for them to keep charity, friendship, concord, and peace with men. But if these virtues be taken away, what is this life, but biting and devouring one of another? Faith, therefore, in this place is, when one man giveth credit to another in things pertaining to this present life; for what manner of life should we lead in thi^ world, if one man should not credit another?

Meekness. Which is, when a man is not lightly moved or provoked to anger. There be infinite occasions in this life which provoke men to anger, but the godly overcome them by meekness.

This is a sobriety or modesty in the whole life of man, which virtue Paul setteth against the works of the flesh. Hp would, therefore, that Christians should live soberly and chastely; that they should be no adulterers, no fornicators, no wantons; and if they cannot live chastely, he would have them to marry. Also, that they should not be contentious or quarrellers, that they should not be given to drunkenness or surfeiting, but that they should abstain from all these things. Chastity or continency oontaineth all these. Jerome expoundeth it of virginity only, as though they that be married could not be chaste; or as though the apostle did write these things only to virgins. In the first and second chapter to Titus, he warneth also bishops, young women, and married folks, both man and wife, to be chaste and pure.

Indeed there is a law, but not against such. As he saith also in another place, " The law is not given to the righteous man." For the righteous liveth in such wise that he hath no need of any law, to admonish or to constrain him: but, without constraint of the law, he willingly doth those things which the law requireth. Therefore the law cannot accuse or condemn those uiat believe in Christ. Indeed, the law troubleth and terrifieth our consciences; but Christ, apprehended by faith, vanquisheth it, with all his terrors and threatenings. To them, therefore, the law is utterly abolished, and hath no power to accuse them; for they do that of their own accord, which the law requireth. They have received the Holy Ghost by faith, who will not suffer them to be idle; although the flesh resist, yet do they walk after the spirit. So a Christian accomplisheth the law inwardly by faith, (for Christ is the perfection of the law unto righteousness, to all that do believe,) outwardly by works and remission of sins; but those which perform the works or desires of the flesh, the law doth accuse and condemn both civUly and spiritually.

Verse 24. For they that are Christ's, have crucified the flesh with the affcc-< tions and lusts thereof

This whole place, concerning works, sheweth, that the true believers are no hypocrites. Therefore, let no man deceive him^ self; for whosoever, saith he, pertain unto Christ, have crucified the flesh, with all the vices and lusts thereof. For the saints, inasmuch as they have not yet utterly put oiF the corrupt and sinful flesh, are inclined to sin, and do neither fear nor love God so perfectly as they ought to do; also, they be provoked to anger> to envy, to impatience, to unclean lusts, and such-like motions, which notwithstanding they accomplish not; for (as Paul here saith) they crucify the flesh, with all the affections and lusts thereof; which thing they do, not only when they repress the wantonness of the flesh with fasting and other exercises, but also (as Paul said before) when they walk according to the spirit; that is, when they, being admonished by the threatenings of God, whereby he sheweth that he will severely punish sin, are afraid to commit sin; also when they, being armed with the word of God, with faith, and with prayer, do not obey the lusts of the flesh.

When they resist the flesh after this manner, they nail it to the cross with the lusts and desires thereof: so that, although the flesh be yet alive, yet can it not perform that which it would do, forasmuch as it is bound both hand and foot, and fast nailed to the cross. The faithful, then, so long as they live here, do crucify the flesh, that is to say, they feel the lusts thereof, but they obey them not. For they being furnished with the armour of God, that is, with faith, hope, and the sword of the spirit, do resist the flesh, and with these spiritual nails they fasten the same unto the cross, so that it is constrained to be subject to the spirit. Afterwards, when they die, they put it off" wholly; and when they shall rise agam from death to life, they shall have a pure and uncorrupt flesh, without all affections and lusts.

Tlie apostle reckoned before, amongst the works of the flesh, heresy and envy, and pronounced sentence against those which are envious, and which are authors of sects, that they should not inherit the kingdom of God; and now, as if he had forgotten that which he said a little before, he again reproveth those which provoke and envy one another. — Why doth he so? Was it not sufficient to have done it once? Indeed, he doth it of purpose; for he taketh occasion here to inveigh against that execrable vice of vain-glory, which was the cause ot the trou-> bles that were in all the churches of Galatia, and hath been always most pernicious and hurtful to the whole church of Christ. Therefore, in his epistle to Titus, he would not that a proud man should be ordained a bishop; for pride (as Augustine truly saith) is the mother of all heresies, or rather the headspring of all sin and confusion; which thing all histories, as well holy as profane, do witness.

Now, vain-glory or arrogancy hath always been a common poison in the world, which the very heathen poets and historiogi'aphers have always vehemently reproved. There is no village wherein there is not some one or other to be found, that would be counted wiser, and be more esteemed than all the rest; but they are chiefly infected with this disease, which stand upon their reputation- for learning and wisdom. In this case, no man will yield to another, according to this saying, " Ye shall not lightly find a man that will yield unto others the praise of wit and skill; for it is a goodly thing to see men point at one, and say, this is he." — But it is not so hurtful in private persons, no, nor in any kind of magistrate, as it is in them that have any charge in the church; albeit in civil government (especially if it be in great personages) it is not only a cause of troubles and ruins of commonweals, but also of the troubles and alterations of kingdoms and empires; which thing the histories both of the scripture and profane writers do witness.

But when this poison creepeth into the church, or spiritual kingdom, it cannot be expressed how hurtful it is; for there is no contention as touching learning, wit, beauty, riches, kingdoms, empires, and such-like; but as touching salvation, or damnation; eternal life, or eternal death. Therefore, Paul earnestly exhorteth the ministers of the word to fly this vice, saying: " if we live in the spirit," &c. As if he should say: If it be true that we live by the spirit, let us also proceed and walk in the spirit. For where the spirit is, it reneweth men, and worketh in them new motions: that is to say, whereas they were before vain-glorious, wrathful, and envious, it maketh them now humble, gentle, and patient. Such men seek not their own glory, but the glory of God- they do not provoke one another, or envy one another, but give place one to another, and in giving honour prevent one another. Contrariwise, they that be desirous of glory, and envy one another, may boast that they have the spirit and live after the spirit; but they deceive themselves: they follow the flesh and do the works thereof, and they have their judgment already, that they shall not inherit the kingdom of God.

Now, as nothing is more dangerous to the church than this execrable vice, so is there nothing more common; for when God sendeth forth labourers into his harvest, by-and-by Satan raiseth up his ministers also, who will in no Avise be counted inferior to those that are rightly called. Here straightway riseth dissension. The wicked will not yield one hair's breadth to the godly; for they dream that they far pass them in wit, ia learning, in godliness, in spirit, and other virtues. Much less ought the godly to yield to the wicked, lest the doctrine of faith come in danger. Moreover, such is the nature of the ministers of Satan,- that they can make a goodly shew, that they are very charitable, humble, lovers of concord, and are endued with other fruits of the spirit; also, they protest that they seek nothings else but the glory of God and the salvation of men's souls; and yet are they full of vain-glory, doing all things for none other end but to get praise and estimation among men. To be short, they think that gain is godliness, (1 Tim. vi. 5.) and that the ministry of the word is delivered unto them that they may get fame and estimation thereby; wherefore they cannot but be authors of dissensions and sects.

Forasmuch, then, as the vain-glory of the false apostles was the cause that the chui'ches of Galatia were troubled and forsook Paul, therefore in this chapter specially his purpose was to suppress that execrable vice; yea, this mischief g-ave the apostle occasion to write this whole epistle. And if he had not so done, all his travail bestowed in preaching of the g-ospel among- the Galatians had been spent in vain. For in his absence the false apostles, which were men in outward shew of great authority, Teigned 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 sin» cere. 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 falso apostles, which in his time troubled the churches of Galatia, r also he foresaw in spirit, that there should be an infinite numbei 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, iuto 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 s^me. But, because their glory consisted in men's mouths, and not in God, therefore it coiJd 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 tjie Father might be glorified in his mercy offered unto us ui 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 »ur own glory. It setteth forth unto us heavenly and eternal things, which are not our own, which we have neither done nor Reserved; but it offereth the same unto us, I say, which are uuAvorthy, 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 a,nd to all kinds of afflictions, for the salvation of themselves and of the people; for otherwise they could by no means repress and beat aovtTi 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 ifhe be proud thereof, he is m 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 t<) 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 thii behalf, that he will be moved neither with praises nor reproaches; 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 vvaDc 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.

Wherefore let every one see that he walk orderly, and specially 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 ia 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. This mill-stone must be hanged about our neck, that Ave be not infected with that 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. These spiteful dealings, therefore, and these persecutions of our enemies, this great contempt 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 ffift 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 Hesh, 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 tliey 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 Avould 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.

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 onr person, this is our glory, that all men have sinned, and arc 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 otf*^nd 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.) 1 herefore, 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 Avhat deadly hatred the sec^ taries 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.

Verse I. Brethren, if a man be overtaken with any fault, ye whicli 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 expuse 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 proper unto man as to fall, to be deceived, and to err? So saith Moses, in Lev. vi. 3, " They are wont to sin like men."

Wherefore this Is a sentence full of heavenly comfort, which once in a terrible conflict delivered me from death. Forasmuch, then, as the saints in this life do not only live in the flesh, but now and then also, through the enticement of the devil, fulfil the lusts of the flesh, that is to say, fall into impatiency, envy, wrath, error, doubting, distrust, and such-like, (for Satan always assaileth both, that is, as well the purity of doctrme, which he laboureth to take away by sects and dissensions, as also the soundness of life, which he corrupteth with daily ofi'ences;) therefore Paul teacheth how such men that are fallen should be dealt withal; namely, that they which are strong, should raise up and restore them again with the spirit of meekness.

These things it behoveth them specially to know, which are in the ministry of the word, lest, while they go about to touch all things to the quick, they forget the fatherly and motherly affection which Paul here requireth of those that have the charge of souls. And of this precept he hath set forth an example, (2 Cor. ii.) where he saith that it was sufficient that he Avhich was excommunicate was rebuked of many, and that they ought now to forgive him and comfort him, lest he should be swallowed up with overmuch sorrow. Wherefore, I beseech you, (saith he,) use charity towards him. Therefore the pastors and ministers must indeed sharply rebuke those which are fallen, but when they see that they are sorrowful for their ofl^ences, then let them begin to raise them up again, to comfort them, and to diminish and qualify their faults as much as they can; but yet through mercy only, which they must set against sin, lest they that be fallen be swallowed up with overmuch heaviness. As the Holy Ghost is precise in maintaining and defending the doctrine of faith, so is he mild and pitiful in forbearing and qualifying men's sins, if they which have committed them be sorrowful for the same.

But as for the Pope's synagogue, like as in all other matters it hath both taught and done clean contrary to the commandment and example of Paul, even so hath it done in this thing also. The Pope, with all his bishops, have been very tyrants and butchers of men's consciences; for they have burdened them from time to time with new traditions, and for every light matter have vexed them with their excommunications; and, that they might the more easily obey their vain terrors, they annexed thereunto these sentences of Pope Gregory, "It is the part and property of good minds to be afraid of a fault where no fault is. And again, " Our censures must be feared, yea, though the^ be unjust and wrongful." By these sayings (Avhich weij brought into the church by the devil) they established their excommunication, and this majesty of the papacy, which is so te. - rible to the Avhole world. Tliert^ is no need of such humility and goodness of minds, to be afraid of a fault where none is. O, thou Romish Satan, who gave thee this power to terrify and condemn men's consciences, that were terrified enough before, with thy unjust and wrongful sentences? Thou oughtest rather to have raised them up, to have deUvered them from false fears, and to have brought them from lies and errors to the truth. This thou omittest, and according to thy title and name, to wit, the man of sin and child of perdition, thou imaginest a fault where no fault isx This is, indeed, the craft and deceit of Antichrist, whereby he hath most mightily established his excommunication and tyranny. For whosoever despised his unjust sentences was counted very obstinate and wicked; as some princes did, howbeit against their consciences; for in those times of darkness, they did not understand that the Pope's curses were vain. Let them, therefore, to whom the charge of men's consciences is committed, learn by this commandment of Paul, how they ought to handle those that have offended. Brethren, (saith he) if any man be overtaken Avith sin, do not trouble him or make him more sorrowful: be not bitter unto him; do not reject or condemn him, but amend him and raise him up again; and by the spirit of lenity and mildness restore that which in him is decayed by the deceit of the devil, or by the weakness of the flesh. For the kingdom whereunto ye are called, is a kingdom not of terror or of heaviness, but of boldness, joy, and gladness. Therefore, if ye see any brother cast down and afflicted by occasion of sin which he hath committed, run unto him, and reaching out your hand, raise him up again, comfort him with sweet words, and embrace him with motherly arms. As for those that be hard-hearted and obstinate, which without fear continue careless in their sins, rebuke them sharply. But on the other side (as I said) they that be overtaken with any sin, and are heavy and sorrowful for their fault Avhich they have committed, must be raised up and admonished by you that are spiritual, and that in the spirit of meekness, and not in the zeal of severe justice, as some have done, who, when they should have refreshed thirsty consciences with some sweet consolation, gave them gall and vinegar to drink, as the Jews did unto Christ hanging on the cross. Ezekicl saith of the shepherds of Israel, that they ruled the flock of God with cruelty and rigour: but a brother ought to comfort his brother that is fallen, with a loving and meek spirit. Again, let him that is fallen hear the word of him that raiseth him up, and beheve it. For God would not have those that are bruised to be cast away, but to be raised up, as the Psalm saith. For God hath bestowed more upon them than we have done, that is to say, the life and blood of his own Son. Wherefore, we ought also to receive, to aid and to comfort such, with all mildness and gentleness.

Verse 1. Considering thyself, lest thou also be tempted. This is a very necessary admonition to beat down the sharp dealings of such pastors as shew no pity in raising up and restoring again them which are fallen. " There is no sin (saitb

Augoistine) which any man hath done, but another man may do the same." We stand on a slippery ground; therefore, if we wax proud and leave off our duty, there is nothing so easy unto us as to fall. It was well said, therefore, of one in the book called " The Lives of the Fathers," when it was told him that one of his brethren was fallen into whoredom, " He fell yesterday, (saith he) and I may fall to'-day." Paul, therefore, addeth this earnest admonition, that the pastors should not be rigorous and unmerciful towards the offenders, or measure their own holiness by other men's sins,; but that they should bear a motherly affection towards them, and think thus with themselves: This man is fallen; it may be that I also shall fall more dangerously and more shamefully than he did. And if they which be so ready to judge and condemn others, would well consider their own sin, they should find the sins of others which are fallen to be but motes, and their own sins to be great beams, (Matt. vii. 3.)

" Let him, therefore, that standeth, take heed lest he fall,*' (1 Cor. X. 12.) If David, which was so holy a man, full of faith and the Spirit of God, which had such notable promises of God, which also did so many and great things for the Lord, did fall so grievously, and being now stricken in years, was overthrown with youthful lusts, after so many and divers temptations, wherewith God had exercised him, why should we presume of our own constancy? And God, by such examples, doth shew unto us, first, our own weakness, that we should not wax proud, but stand in fear; then he sheweth unto us his judgments, that he can bear nothing less than pride, either against himself, or against our brethren. Paul, therefore, saith, not without cause, *' considering thyself, lest thou also be tempted." They that be exercised with temptations, do know how necessary this commandment is. On the other side, they which be not tried therewith, do not understand Paul, and therefore are not touched with any pity towards them that are fallen; as was to be seen in popery, where nothing else reigned but tyranny and cruelty.

Verse 2, Bear ye one another's burdens, and so fulfil the law of Christ. This is a gentle commandment, to the which he joineth a great commendation. The law of Christ is the law of love. Christ, after he had redeemed us, renewed us, and made us his church, gave us no other law but the law of mutual love: " A new commandment give I to you, that ye love together," &e. (John xiii. 34.) And to love is not (as the popish sophisters dream) to wish welTone to another, but one to bear another's burden, that is, to bear those^ things Avhich be grievous unto thee, and which thou wouldst not willingly bear. Therefore, Christians must hav3 strong shoulders and mighty bones, that they may bear flesh, that is, the weakness of their brethren, for Paul saith that they have burdens and troubles. Love, therefore, is mild, courteous, patient, not in receiving, but in giving; for it is constrained to wink at many things, and to bear them, (1 Cor. xiii. 4.) Faithful teachers do see in the church many errors and offences which they are compelled to hear. In the commonweal, subjects are never so obedient to the laws of the magistrates as they should be. Therefore, unless the magistrate can wink and dissemble in time and place, he shall never be meet to rule the commonwealth. In household affairs there be many things done which displease the master of the honse. But if we can bear and wink at our own vices and offences which we daily commit, let us also bear other men's faults, according to this saying, "bear ye one another's burdens," &c. Again, "thou shalt love thy neighbour as thyself," (Rom. xiii. 9.)

Seeing, then, there be vices in every state of life, and in all men, therefore Paul setteth forth the law of Christ unto the faithful, Avhereby he exhorteth them to bear one another's burdens. They which do not so, do plainly witness that they understand not one jot of the law of Christ, which is the law of love; which, as Paul saith, (1 Cor. xiii.) believeth all things, liopeth all things, and beareth all the burdens of the brethren; yet always holding notwithstanding the first commandment, Avherein they that offend do not transgress the law of Christ, that is to say, the law of charity; they do not hurt or offend their neighbour, but Christ and his kingdom, which he hath purchased with his own blood. This kingdom is not maintained by the law of charity, but by the word of God, by faith, and by the Holy Ghost. This commandment, then, of bearing one another's burden belongeth not to them which deny Christ, and not only do not acknowledge their sin, but also defend it; neither doth it belong unto those which continue still in their sins, (who also do partly deny Christ;) but such must be forsaken, lest we become partakers of their evil works, (I Tim. vi. 11.) On the contrary, they which willingly hear the word of God and believe, and. yet notwithstanding against their will do fall into sin, and after they be admonished, do not only receive such admonition gladly, but also detest their sin and endeavour to amend; these, I say, are they which be overtaken with sin, and have the burdens that Paul commandeth us to bear. In this case, let us not be rigorous and merciless; but after the example of Christ, who beareth and forbeareth such, let us bear and forbear them also; for if he punish not such, (which thing, notwithstanding, he might justly do,) much less ought we so to do.

Verse 3. For if any man (hink himself to be somewhat, when indeed he is nothing^, he deceiveth himself.

Here again he reprehendeth the authors of sects, and paint - eth them out in their right colours, to wit, that they be hardhearted, merciless, and without compassion; such as despise the weak, and Avill not vouchsafe to bear their burdens, but require all things straitly and precisely, (like wayward husbands and severe schoolmasters,) whom nothing can please but what they themselves do, who also will be always thy bitter enemies, unless thou commend Avhatsoever they say or do, and in all things frame thyself according to their appetite. Of all men, therefore, they are the proudest, and dare take upon them all things. And this is that Paul saith here, they think themselves to be somewhat; that is to say, that they have the Holy Ghost, that they understand all the mysteries of the scriptures, that they cannot err, &c.

Wherefore Paul addeth very well, that they are nothing; but that they deceive themselves with the foolish persuasions of their own wisdom and holiness. They understand nothing, therefore, either of Christ, or of the law of Christ; for if they did, they would say, Brothei', thou art infected with such a vice, and I am infected with another: God hath forgiven me ten thousand talents, and I will forgive thee a hundred pence, (Matt, xviii. 24, 28.) But when they will require all things so exactly, and with such perfection, and will in no wise bear the burdens of the weak, they offend many with this their sharpness and severity, who begin to despise, hate and shun them, and seek not comfort or counsel at their hands, nor regard what or how they teach. Whereas, contrariwise, pastors ought so to behave themselves towards those over whom they have taken charge, that they might love and reverence them, not for their person, but for their office and chi'istian virtues, which especially ought to shine in them.

Paul, therefore, in this place hath rightly pointed out such severe and merciless saints when he saith, " They think themselves to be somewhat," that is to say, being puifed up with their own foolish opinions and vain dreams, they have a marvellous persuasion of their own knowledge and holiness, and yet in very deed they are nothing, and do but deceive themselves. For it is a manifest beguiling when a man persuadeth himself that he is somewhat, when indeed he is nothing. Such men are well described in the third of the Apocalypse in these words, *' Thou sayest, I am rich and increased with goods, and have need of nothing, and knowest not that thou art wretched annfl miserable, and poor, and blind, and naked."

Verse 4. But let every man try his own work, and then he shall have rejoicinjf in himself only, and not in another.

He goeth forward in painting out those proud and vain-glorious fellows; for the desire of vain-glory is an odious and cursed vice; it is the occasion of all evils, and troubleth both commonweals and consciences; and, specially, in spiritual matters it is such an evil as is incurable. And albeit that this place may be understood of the works of this life, or civil conversation, yet principally the apostle speaketh of the work of the ministry, and inveigheth against those vain-glorious heads, which with their fantastical opinions do trouble well-instructed consciences

And this is the property of those which are infected with this poison of vain-glory, that they have no regard whether their works, that is to say, their ministry, he pnre, simple, and faithful, or not; but this they only seek that they may have the praise of the people. So the false apostles, when they saw that JPaul preached the gospel purely to the Galatians, and that they could not bring any better doctrine, they began to Hnd fault at those things which he had godly and faithfully taught, and to prefer their own doctrine before the doctrine of Paul, and by this subtlety they won the favour of the Galatians, and brought Paul into hatred among them. Therefore the proud and vainglorious do join these three vices together. First, they are greedy of glory; secondly, they are marvellous witty and wily in finding fault with other men's doings and sayings, thereby to purchase the love, the well-liking, and praise of the people; and, thirdly, when they have once gotten a name, (though it be by other men's travail,) they become so stout and full of stomach, that they dare venture upon all things. Therefore they are pernicious and pestilent fellows, whom I hate even with my very heart; for they seek their own, and not that *vhich is of Jesus Chi-ist, &c. (Phil. ii. 21.)

Against such Paul speaketh here; as if he should say: Such vain-glorious spirits do their work, that is to say, they teach the gospel, to this end that they may win praise and estimation among men; that is, that they may be counted excellent doctors, with whom Paul and others might not be compared. And when they have gotten this estimation, then begin they to reprehend the sayings and doings of other men, and highly commend their own; and by this subtlety they bewitch the minds of the people, who, because they have itching ears, are not only delighted with new opinions, but also rejoice to see those teachers which they had afore, to be abased and defaced by these new upstarts and glorious heads, and all because they are come to a fulness and loathing of the word.

Thus it ought not to be, saith he, but let every man be faithful in his office. Let him not seek his own glory, nor depend upon the praise and commendation of the people, but let his only care be to do his work truly, that is, let him teach the gospel purely; and if his work be sincere and sound, let him assure himself that he shall lack no praise either before God or among the godly. In the mean space, if he be not commended of the unthankful world, let this nothing move him; for he knoweth that the end of his ministry is, not that he, but that Christ should be glorified thereby. Wherefore, being furnished Avith the armour of righteousness on the right hand and on the left, let him say, I began not to teach the gospel to the end that the world should magnify me, and therefore I will not shrink from that which 1 have begun, if the world hate, slander, or persecute me. He that is such a one, teacheth the word and attendeth upon his office faithfully, without any worldly respect, that is, without regard of glory or gain, without the strength, wisdom, or authority of any man. He leaneth not to the praise of other men, for he hath it in himself.

Wherefore, he that truly and faithfully execute th his office, careth not what the world speak of him: He careth not whether the world praise or dispraise him, but he hath praise in himself, which is the testimony of his conscience, and praise or glory in God. He may therefore say with Paul, This is our rejoicing, this is our praise and glory, even the testimony of our conscience, that in simplicity and sincerity before God, and not in fleshly wisdom, but in the grace of God, we have had our conversation in the world. This glory is uncorrupt and steadfast; for it dependeth not on other men's judgments, but of our own conscience, Avhich beareth us witness that we have taught the word purely, ministered the sacraments rightly, and have done all things well, and therefore it cannot be defaced or taken from us.

The other glory which these proud spirits do seek, is uncertain and most perilous, for that they have it not in themselves, but it consisteth in the mouth and opinion of the people; therefore can they not have the testimony of their own conscience, that they have done all things with simplicity and sincerity, for the advancing of the glory of God only, and the salvation of souls. For this is it which they seek, that they may be counted famous through the work and labour of their preaching-, and be praised of men. They have therefore a glory, a trust, and a testimony, but before men, not in themselves, nor before God. The godly do not desire glory after this manner. If Paul had had his praise before men, and not in himself, he should have been compelled to despair when he saw many cities, countries, and all Asia fall from him; when he saw so many offences and slanders, and so many heresies to follow his preaching. Christ, when he was alone, that is, when he was not only sought for by the Jews to be put to death, but also was forsaken of his disciples, was not yet alone, but the Father was Avith him, for he had glory and rejoicing in himself, (John xvi. 32.)

So at this day, if our trust, our glory and rejoicing did depend upon the judgment and favour of men, we shoidd die with very anguish and sorrow of heart. For so far off is it that the Papists, sectaries, and the whole world do judge us worthy of any reverence or praise, that they hate and persecute us most bitterly; yea, they would gladly overthrow onr ministry, and root out our doctrine for ever. We have therefore nothing before men but reproach; but we rejoice and we glory in the Lord, and therefore we attend upon our office cheerfully and faithfully, which we know is acceptable to him. Thus doing, we care not whether our work do please or displease the devil, whether the world love us, or hate us. For we, knowing our work to be well done, and having- a good conscience before God, g-o forward by honour and dishonour, by evil report and good report, &c. (2 Cor. vi. 8.) This, saith Paul, is to have rejoicing or glory in thyself.

And this admonition is very necessary against that execrable vice of vain-glory. The gospel is a doctrine, which both of itself, and also by the malice of the devil, bringeth with it the cross and persecution. Therefore, Paul is wont to call it the word of the cross and of oifence. It hath not always steadfast and constant disciples. Many there be that to-day make profession thereof and embrace it, which to-morrow, being offended With the cross, will fall from it, and deny it. They, therefore, that teach the gospel, to the end that they may obtain the favour and praise of men, must needs perish, and their glory be *urned to shame, when the people cease to reverence and mag- »iify them. Wherefore, let all pastors and ministers of the word learn to have glory and rejoicing in themselves, and not in the mouth of other men. If there be any that praise them, as the godly are wont to do, ("by evil report and good report," saith Paul,) yet let them receive this glory but as a shadow of true glory; and let them think the substance of glory to be indeed the testimony of their own conscience. He that doth so, proveth his own work, that is, he regardeth not his own glory, but his only care is to do his office faithfully; that is to say, to teach the gospel purely, and to shew the true use of the sacraments. When he thus proveth his own work, he hath glory and rejoicing in himself, which no man can take from him; for he hath it surely planted and grounded in his own heart, and not in other men's mouths, whom Satan can very easily turn away, and can make that mouth now full of cursing, which a httle before was full of blessing.

Therefore, saith Paul, if ye be desirous of vain-glory, seek it where it should be sought, not in the mouth of other men, but in your own heart; which ye then do, when ye execute your office truly and faithfully. So shall it come to pass, that besides the glory which ye have in yourselves, ye shall have praise and commendation also before men. But if ye glory in other men, and not in yourselves, that shame and confusion which ye have in yourselves, shall not be without reproach and confusion also before men. This have we seen in certain fantastical spirits in these our days, which proved not their work; that is, they did not seek only to preach the gospel purely and simply, but misused it, to gain praise among men, contrary to the second commandment. Therefore, after their inward confusion, there followed also an outward confusion and shame among men, according to that saying, " The Lord will not hold him guiltless that taketh his name in vain," (Exod. xx. 7.) And again, " They which despise me, shall be despised," ( I Sam. ii. 30.)

Contrariwise, if we seek first the glory of God, by the ministry of the word, then surely our glory will follow, according to that saying, " Him that honovireth me, I will glorify." To conclude, let every man prove his work; that is, let him do his endeavour that his ministry may he faithful; for this above all things is required in the ministers of the word, (1 Cor. iv.) As if he should say, let every man endeavour purely and faithfully to teach the word, and let him have an eye to nothing else but the glory of God, and the salvation of souls; then shall his work be faithful and sound; then shall he have glory and rejoicing in his own conscience, so that he may boldly say, this my doctrine and ministry pleaseth God. And this is, indeed, an excellent glory.

This sentence may also be well applied to those works which are done of the faithful in every state of life. As if a niagisti'ate, a householder, a servant, a sclioolmaster, a scholar, abide in his vocation, and do his duty therein faithfully, not troubling himself with those works which pertain not to his vocation, he may glory and rejoice in himself; for he may say, I have done the works of ray vocation appointed unto me by God, with such faithfulness and diligence as I was able. Therefore I know that this work being done in faith and obedience to God, pleaseth God. If other speak evil of it, I pass little thereof. For there be always some which despise and slander the doctrine and life of the godly; but God hath threatened to destroy all lying lips and slanderous tongues. Therefore, whilst such men do greedily seek after vain-glory, and with lies and slanders go about to deface the godly, it happeneth to them as Paul saith, " Whose glory is their shame," (Phil. iii. 19.) And in another place, " llieir foolishness shall be known to all men," (2 Tim. iii. 9.) By whom? Even by God the righteous judge, who as he will utter their false accusations and slanders, so will he reveal the righteousness of the godly like the noon-day, as it is said, Psalm xxxvii.

This clause, " in himself," (to touch this also by the way) must so be understood that God be not excluded: That is, that every man may know, in what godly state of life soever he be, that his work is a divine work; for it is a work of his vocation, having the commandment of God,

Verse 5, For every man shall bear his own burden. This is, as it were, the reason or confirmation of the former sentence, lest any man should lean to other men's judgment in praishig and commending of him. As if he said: It is extreme madness for thee to seek glory in another, and not in thyself; for in the agony of death, and in the last judgment, it shall nothing profit thee that other men have praised thee; for other men shall not bear thy burden; but thou shalt stand before the judgment- seat of Christ, and shalt beai- thy burden alone. There