One natural feature in the character of these vain-glorious boasters, was the contempt with which they treated the more infirm Christians, and the little consideration they had for such of their brethren as happened to be overtaken with any fault. This proud, unchristian temper he therefore takes upon him to correct—Brethren, says he, if any man be overtaken with a fault, you, that are spiritual, restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted: Bear ye one another’s burdens, and so fulfil the law of Christ. And then follows the observation of the text—for, if a man think himself to be something, when he is nothing, he deceiveth himself: leaving the conceited Doctors and their admirers to apply these general words, as they saw fit; but clearly enough pointing to some persons among them, who took themselves to be something, and yet miserably deceived themselves, in that, indeed, they were nothing. In what respects their conduct shewed them to be so, he leaves to their own sagacity, quickened by the poignancy of this covert reproof, to find out.
Such is the Apostle’s address in this divine admonition; and such the force (the greater, for the address) of the reprehension conveyed in it!
But now, what those RESPECTS are, in which these sufficient men shewed themselves to be nothing, though St. Paul thought it not fit to specify them to the Galatians, it may be useful to us, as it certainly is left free for us, to inquire.
First, then, their very Conceit was a certain argument of their Folly. For, what surer indication of a weak and shallow man, than his proneness to think highly of himself! Wise men understand themselves at another rate. They are too conscious of their own infirmities; they know their judgment to be too fallible, their apprehension too slow, their knowledge too scanty, their wills too feeble, and their passions too strong, to give way to this insolent exultation of heart, to indulge in this conceit of their own importance, and much less to form injurious comparisons between themselves and others. They understand, that the only question is concerning the different degrees of weakness and imperfection; and that, where the best come far short of what they should be, all pretence of boasting is cut off.
Secondly, these superior airs of importance were unsuitable to the nature of their religion, and shewed how little proficiency they had made in it; BECAUSE, as Christians, whatever light and knowledge they laid claim to, they must needs confess was not their own, but derived to them from above. All, these spiritual men could pretend to know of divine things, had been freely and solely revealed to them by the Spirit of God; a distinction, which ought indeed to fill their hearts with gratitude, but could be no proper foundation of their pride or vain-glory. For, as the Apostle himself argues in another place, Who maketh thee to differ from another? And what hast thou, which thou didst not receive? Now, if thou didst receive it, why dost thou glory, as if thou hadst not received it[106]?
Whatever temptation, therefore, there might be to a poor vain heathen to pride himself in his pittance of knowledge or virtue, a Christian should, by the very principles of his religion, be more modest, and ascribe his proficiency in either, not to himself, but to the indulgent favour and good pleasure of God.
Thirdly, these boasters betrayed themselves by the fruits, which this self-importance produced, namely, their contemptuous and unfeeling treatment of their brethren under any instance of their weakness and frailty. Such behaviour was doubly ridiculous: first, as it implied an ignorance of their own infirmity, and liableness to temptation; and, then, as it argued a total want of Charity, the most essential part of their religion, without which a man is nothing, whatever gifts and graces of other kinds he may possess[107].
Fourthly, whatever merit a man may possess, this fond complacency of mind can hardly fail to deprive him of it. For this conceit of his own sufficiency puts him off his guard, and makes him more liable to fall into any misconduct, when, apprehending no danger to himself, he employs no care; just as nothing is more fatal to an army, than a confidence in its own strength, inducing a neglect of that watchfulness and discipline, by which alone its security can be maintained.
This sufficiency also leads to ignorance, as well as misconduct, by cutting off all hopes of further improvement. For he, that is proud of his own knowledge, is not anxious to extend it; and, indeed, does not easily apprehend there is much room or occasion for his so doing. Now, from the moment a man stands still, and interrupts his intellectual, as well as moral course, by the known constitution of things, he necessarily goes backward; and, for his just punishment, relapses fast into that ignorance, in a freedom from which he had before placed his confidence and triumph.
Lastly, this presumptuous conceit is belyed in the EVENT, I mean in the opinion of those very persons, to whom the vain man would willingly recommend himself. For the natural effect of such presumption is, to excite the contempt of the wise, and the envy of the rest. Men of discernment easily penetrate the delusion, and, knowing how little reason there is for any man to pride himself in his knowledge or virtue, are provoked to entertain an ostentatious display of those qualities with that ridicule, it so well deserves: while the weaker sort always take themselves to be insulted by superior accomplishments; and rarely wait the just provocation of vain-glory to malign and envy those, to whom they belong.