Galatians 2:14

In these words, Paul sets downe the reproofe of Peter, and the whole manner of it. In it, many points are to be considered. The first is, the time of this reproofe: and that was so soone as Paul saw the offence of Peter. Here we learne, that we must resist, and cut off the first beginnings of temptation, of sinne, and of superstition, because we are prone to cuill: and therefore if it once set footing in vs, it will take place.

The second point is, the foundation of the reproofe in these wordes [when I saw,] and that is a certen knowledge of Peters offence. Here we are to take notice of the common fault, and that is, that we vse to censure, and condemne men specially publike persons, vpon suspitions, and coniectures, and hearesay. Whereas we should not open our mouthes to reprooue, till we haue certen knowledge of the fault. Moreouer, publike persons, as Magistrates and Ministers, haue their priuiledge, that an accusation is not to be receiued against them, without there be a proofe by two or three witnesses. 1. Tim. 5. 20.

The third point is, the fault reprooued, which is here expressed by an other name, not to walke with a right foote to the truth of the Gospel: that is, not to conuerse with men, and to carrie himselfe so, as he may be sutable to the sinceritie of the Gospel, both in word, and deede.

Here is a notable dutie set downe for all men, To walke with an euen foote according to the truth of the Gospel: and this is done, when in word and deede, and euery way, we ascribe all the good we haue, or can doe, to grace, to mercie, and to Christ: when againe, in word, and deede, and euery way, we giue all thanks to God, for grace and mercie by Christ. Here two sorts of men are to be condemned, as haulters in respect of the truth of the Gospel. The first, are Papists, who ioyne Christ and workes in the cause of our iustification, and saluation. The second, are carnall Protestants, and all other sorts of men, that professe the name of Christ, and withall challenge to themselues a libertie to liue as they list. For they walke contrarie to the Gospel, disioyning iustification, and sanctification, faith, and good life, remission of sinne, and mortification. This is the rife and common sinne of our daies. We are light in the Lord, but we walke not as children of light. We are content to come to the marriage of the kings sonne, but we come not with the marriage garment. It is to be feared, this very sinne will banish the Gospel, and bring all the iudgements of God vpon vs. Let vs therefore, repent of our vneuen and haulting liues: and preuent the Lords anger, by walking worthie the Gospel of Christ.

It will besaid, how must we performe this dutie? Ans. Two rules must be remembred. The first is, that we must haue and carrie in vs a right heart. For the want of this was Simon Magus condemned, Act. 8. 21. A right heart is an humble and an honest heart. The humble heart is, when in the estimation of our owne hearts, we abase our selues vnder all creatures vpon earth, and that for our offences: when againe, in the affection of our hearts, we exalt the death, and blood of Christ, aboue all riches, aboue all honours, aboue all pleasures, aboue all ioyes, and aboue all that heart can thinke, or tongue can speake. The honest heart is, when we carrie, and cherish in our hearts the setled purpose of not sinning: so as if we sinne at any time, we may in the testimonie of a good conscience say, that we sinned against our purpose. The second rule is, that we must make straight steppes to our feete, Hebr. 12. 13. And that is done, when we endeauour to obey God, according to all his commandements, Psal. 119. 6. and also, according to all the powers of the inward man, that is, not onely in action, but also in will, affection, and thought. Let vs also applie our hearts to the doing of this, least if we come to the marriage of the kings sonne without the garment of a right heart and life, we heare the sentence, Binde them hand and foote, and cast them into vtter darknes, there shall be weeping and gnashing of teeth.

The fourth point is, the place of reproofe: [before all men:] for they that sinne openly to the offence of many, are openly to be reprooued. 1. Tim. 5. 20.

The fifth point is, concerning the reasons which Paul vseth for the restraining of the sinne of Peter. The first is set downe in the 16. verse, If thou beeing a Iew, &c. Here the meaning of some words are to be opened. To Iudaise, or to liue as a Iew, is to obserue (and that necessarily,) a difference of meates, and times, according to the ceremoniall law of Moses. To Gentilize, or to liue as a Gentile is to vse meats, and drinks, and times, freely without difference. Peter is said, to compell the Gentiles to Iudaise, not by teaching of any doctrine, (for the Apostles neuer erred, in teaching and deliuering any thing to the church of God: this is a principle:) therefore he constrained them by the authoritie of his example: whereby he caused them to thinke that the obseruation of the Ceremoniall law was necessarie.

The first reason then is framed thus: If thou beeing a Iew, vsest to liue as the Gentiles, thou maist not by thy example compell the Gentiles to Iudaize in the necessarie obseruation of ceremonies: but thou beeing a Iew, vsest to liue as the Gentiles: therefore thou maist not compell the Gentiles to liue as Iewes.

Here first, let vs obserue the force of euill example: it compells men to be euill. Therefore let all superiours, Magistrates, Ministers, and all gouernours of families, looke to their examples. For if they be euill, they constraine others also to be euill.

Here againe, we see what wonderfull subiection the ancient beleeuers yeelded to the ministerie of the word. For if the actions of the Apostles compelled men to do this or that, what then did their doctrines, and heauenly exhortations do? When Iohn the Baptist preached, the kingdome of heauen suffered violence, and the violent tooke it to themselues. When the disciples Matth. 11. 12. preached in Iewrie, they saw Satan falling downe from heauen Luk. 10. 18. like lightning. The weapons of Paul were spirituall, to cast downe holds, and to bring euery thought in subiection to God. Here, the 2. Cor. 10. 4. fault of our time is to be considered. We haue the forme of godlines, in hearing and in outward profession, but we want the power of it. For we doe not in heart yeeld subiection by suffering our selues to be vrged, and compelled to obedience by the authoritie of the ministerie.

Thirdly, here we see wherein stood Peters sinne: namely, in that he constrained men to a necessarie obseruation of the Ceremoniall law: by his example binding the Gentiles to the doing of that which the Gospel hath made free. Therefore great is the wickednes of the Romane religion: in that it placeth a necessitie in many things, in the vse whereof. Christ hath procured vs an holy, and Christian libertie. In this respect the vowes of perpetuall continencie of pouertie, and regular obedience, are falsly tearned states of perfection: and are indeede estates of abomination.