Galatians 2:11

In these words Paul propounds the second answer, which he makes to the obiection, mentioned in the beginning of the chap. to this effect. Though the church glorifie God for thee: yet wil not the Apostles do it: because thou art contrary to thē. Here Paul answers, that there was indeed a dissention between him and Peter, when he withstood Peter to his face at Antioch: but the fault was not his, but Peters, who was wholly to be blamed.

For the better vnderstanding of these words, three points are to be handled. The first is, who was resisted? The answer is, Peter the Apostle. For the intent of this chapter is, to shewe what agreement there was betweene Paul, and the rest of the Apostles. And there was no Apostle of this name but one. Therefore, they among the Auncient, are greatly deceiued, who thinke, that the Apostle Peter was not reprooued, but some other of that name. The second point is, who resisted? Answer. Paul: and that not for shewe and fashion, but in truth, and good earnest. And this appeares, because in the words following, he sets downe a waightie and vrgent cause of his reproofe. Therefore Ierom and others are deceiued, who thinke that Paul reprooued Peter o ‘Simulatè, non verè. in shewe and appearance, and not in good earnest. The third point is, what was Pauls minde and meaning, in resisting of Peter? Answer. To doe his office. The kingdom of God, and all things pertaining thereto, must haue free passage without resistance. The second petition is, Thy kingdome come. Iohn the baptist preached thus, Prepare the way of the Lord, and make his paths straight, Mar. 1. Saint Paul saith, Praie that the word of God may haue free passage, and be glorified, 2. Thess. 3. 1. Contrariwise, such things as hinder the kingdom of God, must be withstood. Therefore Peter saith, Resist your aduersarie the deuill, strong in faith. 1. Pet. 5. 9. And thus men that are instruments of euill, are to be withstood. And here Paul, by an holy reproofe, withstands Peter for his bad example.

In Paul, here first we may behold an example of true vertue, in that he resists euill, to the vttermost of his power, following his owne rule, Abhorre that which is euill, and cleaue vnto that which is good, Rom. 12. 9. Haue no fellowship with the vnfruitfull workes of darkenes, but rather reprooue them, Eph. 5. 11. In like manner must euery one of vs resist euill; first, in himselfe, and then in them that appertaine to him. Therefore Paul saith to all, Put on the armour of God, that ye may resist, Eph. 6. 13. Here 2 things may be demāded: first, what must we resist? Paul answers again, Principalities, and powers, and spirituall wickednesses: that is, the deuill, and all his angels. It may be said, we haue no dealing with them, for they vse not to appeare vnto vs. Ans. That the deuill comes not vnto vs visibly, but in the persons of euill men, and in the badde examples of all men. This made Christ say to Peter, Math. 16. 23. Come behind me, Satan, for thou art an offence vnto me, when Peter would haue disswaded him from going to Ierusalem. Again, it may be said, In what things must we resist them? Paul answereth, In heauenly things, v. 12. that is, in things which pertaine to Gods kingdome, and concerne either the saluation of our soules, or the worship of God. For the deuill seeketh by all manner of euils, to hinder these good things. Moreouer, this dutie of resisting euill is so necessarie, that we must resist sinne, if neede be, to the very shedding of our blood, Heb. 12. 4.

Againe, we haue in Paul an example of bouldnes and libertie in reproouing of sinne. This was a thing commanded to the Prophets and Apostles Isai, 58. 1. Crie and spare not, lift vp thy voice like a trumpet, shew my people their transgression. Ierem. 1. 17. Trusse vp thy loines, arise and speake vnto them all that I commaund thee: be not afraid of their faces, left I destroy thee before them. Like libertie may the ministers of the word vse, obseruing Pauls rule. 2. Tim. 1. 7. God hath not giuen vs the spirit of feare, but of power, and of loue, and of a sound minde. Where he sets downe three caueats. First, that this libertie in reprouing, is not the fruite of a bold and rash disposition, but it is a fruit of Gods spirit, and so to be acknowledged. Read Mich. 3. 8. The secōd, that the vse of this libertie is to be ordered by a sound mind, whereby we are able to giue a good account of our reproofes, both for the matter, and manner of them. The third is, that all our admonitions must be seasoned and tempered with loue: that they tend to the good and saluation of them that are reproued. These caueats obserued, libertie in reproouing shall neuer want his blessing, Isai. 50. 7.

Thirdly, here is an example in Paul, of an ingenious & honest minde. When he sees Peter doe amisse, he reprooues him to his face. Contrarie to this, is the common practise in backbiting, whispering, & tale-bearing, whereby it comes to passe, that when a man is in fault, euery man knowes it, saue he which is in fault. This vice the lawe of God expressely forbids, Leu. 19. 16. And it is the propertie of a good man, not to take vp a false reporte. Psal. 15. And Dauid reproues Soul because he did but lend the eare to tale bearers saying wherefore giuest thou an eare to mens wordes that say, behould, Dauid seeketh euill against thee? 1. Sam. 24. 10.

In Peter, who when he was reproued made no reply, we see an example of patience and humiltie, whereby he humbled himselfe before the reprouer, when he was conuicted of an offence. The like was in Dauid when he said, let the righteous smite mee. Psal. 141. v. 5.

Where as Paul saith, that Peter was to be blamed, or condemned, not in respect of his person, but of his example: we see that excellent men euen the cheefe Apostles are subiect to erre, and be deceiued. It may be said, howe then may we trust them in their writings. I answer, while they were in deliuering any thing to the Church, whether it were by sermon, or wri ting, they were guided by the infallible assistance of the spirit, and could not erre. Otherwise they might erre, when they were out of this worke, in mind, will, affection, or action. Thus Ionas, when he saw that Niniue was not destroyed, was impotent in his anger. Nathan was deceiued in giuing aduise to Dauid, touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ, still dreamed of an earthly kingdome, saying, When wilt thou restore the kingdome to Israel? Act. 1. And Peter beeing bidden to arise, and eate of things forbidden by the ceremonial law, said, Not so Lord, Act. 10. 1. 4.

Thus then, if Peter was subiect to errour, the pretended successours of Peter, namely, the bishops of Rome, cannot be free from errour. It is alleadged, that Peter erred in life; and not in doctrine. I answer, it was so indeed: yet did his bad example tend to the ruine of doctrine, if it had not bin preuented. Therefore, the errour that was in acte, if we respect the euent, was in doctrine. Againe, I answer, that an errour in action, presupposeth an errour in minde, or at the least, some ignorance: because the minde is the beginning of the thing done. Thus all sinners, are called ignorant persons. Hebr. 5. 2. And it seemes that the errour of Peter was, that of two euils, it was the best to choose the lesse: that is, to choose rather to offend the Gentiles, then the Iewes, to whome he was an Apostle specially appointed.

Here againe we miserable wrethes are taught to watch and pray, that God would not lead vs into temptation: considering most excellent men are subiect to falling. And men must be warned not to abuse Peters example in boulstering themselues in their naughtie waies: by saying, we are all sinners, that the best man aliue is a sinner, that the iust man falles seuen times a day. For the place in the Prouerbs 14. 16. is spoken of affliction and not of sinne: the iust man falls seuen times, that is, he falles into manifould perills. And further, we should not only consider the faults of iust men, but also their conuersion and repentance. And againe to sinne and to commit sinne are two diuers things. Though the godly sinne yet doe they not keepe a course in sinning and goe on from sinne to sinne.