Galatians 2:12–13

The Apostle hath propounded his second answer in the former verse: now he proceedes to make a declaration of it. And first, he sets downe the cause why Peter was reproued, and the manner of reprofe. The cause is the 12 and 13. verses, namely Peters sinne. And this sinne is set forth by foure things. By the name of the sinne, the matter of the sinne, the cause of the sinne, the effects of the sinne.

The name of the sinne is noted, when Paul saith, And other Iewes dissembled likewise with him. v. 13. where I gather that Peters sinne was Simulation. Simulation of it selfe is a thing indifferent, and according to circumstances is either good, or euill. Lawfull simulation is, when men conceit that which they may lawfully conceit, and signifie something either by word or deede, that is onely beside the truth, and not contrarie to it. This was the Simulation of Ioseph, who carried himselfe as a stranger to his brethren in Egypt, after he had examined them, and knew who they were. Gen. 42. This was the Simulation of Christ, who when he was come to Emaus, made as though he would haue gone further, Luk. 24. 28. Thus Paul among the Iewes, plaid the Iewe, 1. Cor. 9. 20. Vnlawfull Simulation is that, when something is signified, or fained against the truth, or to the preiudice of any. Of this kind was the simulation of Peter, which tended to the preiudice of the Gospel, and to the offence of the Gentiles.

The second point is, the matter of the sinne, or the sinne it selfe, which was on this manner. First, among the Gentiles at Antioch, he vseth Christian libertie, in eating things forbidden by the ceremoniall law: yet after the comming of certen Iewes from Ierusalem, he seperates himselfe from the Gentiles, and plaies the Iewe among the Iewes. Like to this, was the halting of the Israelites betweene God and Baal. 1. King. 18. 21. and the practise of sundrie men, who are Protestants with vs, and yet in other countries goe to Masse: and the practise of our people, who change their religion with the times.

Here we see the great weaknesse of Peter, in that vpon a very little occasion, and that presently, falls away from his profession to his old course. In him we may behold our owne weakenesse, and consider what we are like to doe in like case. We nowe professe the Gospell of Christ: yet if any occasion were offered, it is to be feared, that many of vs would be easily mooued to returne to our old prophanenesse, and to the superstition of poperie. But for the staying and the better establishing of our mindes, let vs alwaies remember, that they shall perish, who withdraw themselues from their faith, profession, and obedience, which they owe vnto God, Heb. 10. 38. Psal. 73. 27.

Againe, here it must be obserued, that Paul in describing the sinne, expresseth two actions, his eating with the Gentiles, and his seperation from them, the first good, and the latter euill. The beginning of his action was good, but the end of it was naught. The reason is this: the man regenerate is partly flesh, and partly spirit: and hereupon it is, that when we will that which is good, we cannot accomplish it, and euill is present with vs. The child of God is like a lame man, that goes the right way, but yet halts at euery step. Abrahā & Sara desire ishue, that is from the spirit: but they desire ishue, by Agar their handmaid, that is, from the flesh. Rebecca seekes the blessing for Iacob: that is a worke of the spirit: but shee seekes it by lying, that is from the flesh: Peter eates with the Gentiles, that is from Christian libertie: he after seperates himselfe, that is from corruption. Thus we see that the best workes are imperfect, & mixed with corruption: and that for the best workes we must humble our selues, and seeke pardon; not in respect of the goodnesse of the worke, but in respect of the defect thereof.

It may be demanded, how the acte of Peter should be a sin, considering he did onely abstaine from certaine meates, that he might auoide the offence of certen Iewes? Answer. The fact of Peter considered by it selfe, is not a sinne: for Paul did the like in playing the Iewe: but the circumstances make it a sinne. For first of all, Peter doth not onely abstaine from meates forbidden by the ceremoniall lawe, but also he withdrawes himselfe from the companie of the Gentiles, and keepes company apart with the Iewes. Secondly, he abstaines not among the Iewes at Ierusalem, but at Antioch among the Gentiles, where a little before, he had openly done the contrarie, in vsing his Christian libertie. Thirdly, he vsed this abstinence, when certen Iewes came from Ierusalem, to search out the libertie of the Gentiles. Fourthly, while Peter seekes to auoid the small offence of some Iewes, he incurres a greater offence of all the Gentiles. Lastly, this acte of Peter, did tend to the ouerthrowing of Pauls Ministerie, and the suppressing of the truth of the Gospel. Thus then the act of Peter becomes vnlawfull, that was otherwise lawefull, beeing simply considered by it selfe. Here it may be demanded, what Peter should haue done? Ans. He shoul haue openly withstood the Iewes, that came from Ierusalem: as Paul withstood them that vrged the circumcision of Titus: Or againe, before he had plaid the Iew, he should haue aduertised the Gentiles, that for a time he was to yeeld to the infirmitie of some Iewes.

In Peters example, we are taught, that we must not offend God, though all the world be offended. Lesse offences must giue place, when the great offence is at hand: that is, when god is dishonoured, and the very least part of his trueth is suppressed.

The third point to be considered, is, the cause of the sinne of Peter: and that was the feare of the offence of the Iewes. Here two questions are to be handled. The first, how Peters feare should be a sinne? Ans. There is a naturall feare created by God, and placed in the heart of man. This feare of it selfe is good. Neuerthelesse by the corruption of nature it becomes euill. And it is made euill two waies. One is, when men feare without cause, as when the disciples feare Christ walking vpon the sea, and feare drowning when Christ was in the ship with thē. The other is, whē there is no measure in feare. As whē men so feare the creature, that they neglect their dutie to God. This was Peters feare, and it was a sinne in him. For God is to be feared, simply because he is Lord of bodie and soule, and can destroy both: and he is to be feared for himselfe, whereas euery creature is to be feared in part onely, and for God, Rom. 13. 3. 4. By this we are taught, daily to inure our selues in our hearts to feare God aboue all things.

The second question is, how Peter could haue the feare of God, considering he feared men more then God, at the least in this one action? Ans. There are three kinds of feare. One is, without all sinne: this was in Adam, and in Christ. The second is, altogether sinnefull, in the wicked and vngodly, because it is seuered from faith, and obedience: as when there is a feare of men, without the feare of God. The third is, a mixed feare, in them that are regenerate, in whome the feare of God is ioyned with the corrupt feare of man. And in this mixture otherwhiles the one preuailes, otherwhiles the other. And this feare was in Peter: in whome at this time the carnall feare of man, preuailed against the true feare of God.

Paul notes feare to be the cause of Peters sinne, that he may thereby signifie vnto vs, what kind of sinne it was, namely, a sinne not of malice, but of infirmitie. A sinne of infirmitie is, when there is a purpose in the heart not to sinne: and yet for all this, the sinne is committed, by reason the will is ouercarried by temptation, or by violence of affection, as by feare, anger, lust. Thus Peter sinned. And let it be remembred, that to sinne of infirmitie is properly incident to such as be regenerate, as Peter was. Euery wicked man makes his sinne his infirmitie: fornication is the infirmitie of the fornicatour, drunkennes the infirmitie of the drunkard, &c. but it is false which they say. For they sinne with all their hearts when they sinne.

The fourth, and last point is, the Effect of Peters sinne, in drawing the Iewes, and Barnabas, to the like dissimulation. Here we see the contagion of euill example. And hence we learne, that Ministers of the word must of necessitie ioyne with good doctrine, the Example of good life. For first of all, it is the expresse commandement of God, 1. Pet. 5. 3. Be patternes of the flocke. 1. Tim. 4. 12. Be an ensample in word, conuersion, loue, spirit, faith, puritie. Phil. 4. 8. What ye haue seene in me, that doe. Math. 5. 16. Let your light so shine before men, that they may see your good works. Secōdly, practise in the Minister is a part of his teaching. For the multitude doe not marke so much what men say, as what men doe. Herod did many things, not because Iohn the Baptist was a good Minister, but because he was a good man, Mark. 6. 20. Thirdly, Ministers haue not the presence & protection of God, vnlesse their liues be vertuous and godly. If thou turne, thou shalt stand before me. Ierem. 15. 19. God reueales his secrets to the Prophets his seruants. Amos 3. 7. Lastly, fearefull iudgements of God belong to Ministers of wicked liues. Destruction befalls the sonnes of Eli and their families, because they by leud example made the people of God to sinne. 1. Sam. 2. 24. The like befell the sonnes of Aaron for their presumption.

Againe, all superiours are warned to goe before their inferiours by good example. When Moses went into Egypt to be the guide of the Israelites, the Lord would haue destroied him, by reason of the bad example in his owne familie, namely, the vncircumcision of his child. Dauid, for his euill exāple, whereby he caused the enemies of God to blaspheme, is punished, and that after his repentance, that men might see in him an example of Gods iudgement against sinne. 2. Sam. 12. 14.

Here againe we see that the consent of many together, is not a note of truth. Peter, Barnabas, and the Iewes, all together are deceiued, and Paul alone hath the truth. Panormitane saith, that a laie-man bringing Scripture, is to be preferred before a whole Councell. Paphnutius alone had the truth, and the whole Councell of Nice, inclined to errour.