and tells them that it was necessarie that Iudas should play the Apostate that the Scripture might be fulfilled and that it was also necessarie to fill his roome that the number of those might bee made up againe whom Christ had appointed to be witnesses of all that he did and said His next Sermon was ad populum after that the Holy Ghost was descended the people that heard the Apostles speak with divers tongues wondred and marvelled at the matter some said that they were drunken but the Apostle Peter in his Sermon made it knowne to them all how the matter was Act. 2.14 and at the hearing of this Sermon there was three thousand converted to the Christian faith Another Sermon also hee made to the people upon the occasion of healing of a lame Man at the hearing of which there were five thousand converted to the faith of Jesus Christ and in effect the most part of the historie of the Acts to the 13. chapter concernes the Apostle Peter and his service in the Ministerie and so by all these evidences it appeares that Saint Peter was precedent of the Apostles It appeares also in this that Peter was chiefe Apostle of the Circumcision because his chiefe stay for many yeares was at Ierusalem Although the Apostle Iames was the peculiar Bishop of that Citie yet in regard of the generall charge that hee had over the whole Nation his most frequent abode was there for both the times that Paul went to Ierusalem both the third yeare after his conversion and fourteene yeeres there after he found Peter there yea that his chiefe residence was there at that time it is manifest by the Apostle Paul his resolution for he saith Galat. 1.18 that three yeares after his Conversion he went to Ierusalem to see Peter and abode with him fifteene dayes The Apostle Peter also maketh manifest that the Gospell over the Circumcision was chiefly committed to him by directing his Epistles onely to the Jewes for his first Epistle is only written to the Jewes whom hee calleth strangers scattered throughout Asia Galaâ—ia Pontus Cappadocia Now it is most certaine that in all these Nations at that time when he writ his Epistle there were many Gentiles converted to the Christian faith and yet hee writes to none of them but to the Jewish Nation only so that we may very easily perceive that his chiefe care was oâ— the Jewish Church and that the second Epistle was written tâ— them only it is manifest to any that will reade but the third chapter of the said Epistle Now the question may be asked who gave Peter this precedencie and Prioritie of order among the Apostles I answer This question is without all question for no doubt Christ his Master gave it him Againe it will be asked when it was that Christ gave it him Answer some thinkes that he gave him this dignitie when he changed his name and called him Peter some againe that he was thus advanced when hee promised to give him the keyes of the kingdome of Heaven And indeed both these are certaine signes of preferment The deliverie of the Keyes to any was ever a signe of preferment yea also of Power and Authoritie for he that hath the keys he goeth thorow all as when the Husband giveth the keyes to his new-married wife hee declares that he gives her power over all even so when the Master of the family gives the keys to his steward he gives him power over all his affaires for this same cause it is that the keys are delivered to a Prince when he first enters in any City of his dominions it is a speciall signe of his power and authority within that City even so when our Saviour gave the keys of the kingdome of heaven to his Apostles he gave them power to rule and govern his house according to his will revealed in his Word he gave them power to open the gates of heaven to the penitent and to shut them upon the impenitent so the Apostle Paul 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God The proofe of this we have Esay 22.20,21,22 where the Prophet Esay at the command of God threatens Shebna Chamberlain to King Ezekiah and tels him that hee shall be driven from his Station and Civill place Eliakim in his roome and in signe of his preferment and authority hee saith and the Key of the House of David will I lay upon his shoulders so hee shall open and none shall shut and hee shall shut and none shall open that is hee will give unto Eliakim chiefe power in Ezekias house and in the City of Ierusalem whose advancement was a figure of the Kingdome of Christ And by the spirit of God applyed to Christ Revelat. 3.7 Which power he conferred upon his Apostles when hee said All power is given unto mee both in heaven and in earth Whose sins yee remit shall be remitted and whose sins you retain shall be retained whose sins yee bind in earth shall be bound in heaven whose sins yee loose in earth shall be loosed in heaven and this the Spirit of God confirmeth Revel. 2.26 where hee promiseth to that Minister of the Church of Thyatira that overcommeth and keepeth his works unto the end power over the Nations which is not to be understood of civill power and authority Christ meddles not with that but of spirituall power and jurisdiction even as I received of my Father saith he V. 27 so then when Christ promised to Peter that hee would give him the keys of the Kingdome of heaven out of all question it was a signe of his preferment to some dignity but not of his power and authority above his brethren for that which hee promised to give to him hee made a covenant to give it to all the rest as well as him indeed had he not breathed upon all the rest as well as Peter and said to all receive the holy Ghost Whose sins yee remit c. I would have perswaded my selfe that Christ had given Peter power and authority over the rest and not only a priority of order and a precedencie of Moderation Some thinks that our Saviour Christ give not Peter this precedency till after the resurrection yea after hee had given the generall commission to all the Apostles in common when hee said to him Feed my Sheep feed my Lambs but for my part I will not dispute when hee gave in him sure all these are evidences that Christ and none other did advance him in that kind and many more then these as may be collected by the former doctrine and which I shall make more plain hereafter Againe it will be asked how long this precedencie of Peters was to continue for a yeare or halfe a yeare or how long truly for any thing can be said in the contrary he had it for his life time What Christ hath joyned together what man dare put
whole world and proclaime as it were before them thus shall it be done to him whom the King of Kings desires to honour and therefore since Christ had a respect to Peter more then the rest of the Apostles it cannot be questioned but hee made him president of the rest for since a president was necessary for avoiding of strife and contention it is very likely that Christ would give it to Peter rather then any other The truth of the assumption wee may see in the grounds before laid down The second Argument If the changing of names be a signe of honour and preferment then Peter was honoured and preferred by Christ before the rest of the Apostles But the changing of names is a signe of honour and preferment And therefore Peter was honoured and preferred by Christ before the rest of the Apostles The truth of the proposition is manifest because our Saviour himselfe changed Peters name from Simon to Peter and so if the changing of names be a signe of honour and preferment then Peter was without doubt honoured and preferred by Christ As to the assumption that the changing of names is a signe of honour and preferment I prove it by the changing of Abrams name in Abraham and Iaacobs name in Israel when it pleased God to advance them Gen. 32.28 and 41 45. even so when Pharaoh preferred Ioseph he changed his name and called him Zaphna Paanea So when Daniel was advanced by Nabuchadnezzar he was called Beltashazer and upon the same occasion the three children Hanama Misael and Azaria were called Zadrach Mesech and Abednego Daniel 1.7 and Assuerus changed Hesters name when he took her to be his Queene and called her Hadasha Ester 2. But some may reply that Christ gave Iames and Iohn a new name and called them Bonarges that is Sonnes of thunder I answer that is rather a title then a name and if it were a name it is but an appellative name and not a proper name But Peter got a name by himselfe and a name signifying his prioritie and precedencie and was for the most part called by that name at all occasions And further some are of opinion that Iames and Iohn received also some prerogative from Christ their Master above the rest of the Apostles for the which also there are some probabilities in Scripture all which and such like are speciall evidences that Christ did not establish a paritie among Church officers The third Argument Hee that tooke this precedencie upon him after his name was changed hee received this precedencie when his name was changed But Peter tooke this precedencie upon him after his name was changed And therefore Peter received this precedencie when his name was changed The proposition cannot be but true for if Peter tooke this precedencie upon him after the changing of his name who can say otherwise but he got it when his name was changed since as I said before the changing of names is a signe of honour and preferment As to the assumption that Peter tooke this precedencie upon him after hee received his new name read the Gospell of Saint Mathew and ye will find that the Apostle Peter is the man that for the most part at least takes upon him to speake for all the rest after this time The fourth argument If it was about the time that Christ changed Peters name that the Disciples stroue who should be first then by all appearance Christ at this time gave unto Peter this precedencie But the first is true and therefore the second The strength of the Proposition stands in this that Christ being most wise would needs take away all occasion of falling out and knowing that a precedent was necessarie for avoyding of Schisme and confusion he would sure prevent this danger As to the assumption that it was about this time that the Disciples strove who should be chiefe Compare Mat. 16.17 18. and Marke 9. and Luke 9. read these chapters and consider the doctrine contained in them and ye will find that it was about the time that Christ changed Peters name that the Apostles strove who should be chiefe The fifth Argument Hee for whom Christ payed toll and for none of the rest he gave him a prioritie and precedencie of the rest But Christ payd toll for Peter but for none of the rest And therefore Christ gave to Peter a prioritie and precedencie before the rest The Proposition is very probable for why should Christ have bidden Peter pay toll for him and himselfe only and he had not had some preheminence and precedencie of the rest surely I cannot imagine what other cause there can be alleadged As to the assumtion it is evident Math. 17.27 Take it said Christ and pay it for me and for thee The sixth Argument To whom Christ promised only to give the keys of the kingdome of heaven hee gave him a prioritie and precedencie of the rest of the Apostles But Christ promised only to Peter to give him the keyes of the kingdome of heaven And therefore Christ gave Peter a prioritie and precedencie of the rest of the Apostles The reason of the Proposition is this That Christ should promise only to Peter to give him that which hee made acount to give to all the rest of the Apostles as well as to him an evident argument in my mind of his Prioritie for it was a speciall encouragement to Peter and he was much comforted with hope and assured confidence and expectation of great matters which the rest of the Apostles had not But I know it will be said that the promise was made to Peter in name of the rest I answer it is granted But I beleeve the rest of the Apostles knew not so much themselves neither I thinke could they challenge Christ of any thing was promised to them yea the Apostle thought verily that the promise was only made to him for the promise of Keys the changing of his Name the paying of toll for him the singling out of Peter Iames and Iohn to be witnesses of his transfiguration and raising of Iairus Daughter all these respects Christ shewed to Peter about the same time as may easily be perceived in the Harmonie of the Evangelists which occasioned the murmuring of the rest for the which Christ reproved them Math. 18. and Marke 9. and Luke 9. But I see neither danger nor absurditie to say that the promise was only made to Peter Christ did not give him the Keyes before he gave them to the rest for after his Resurrection only he gave the Keys to them all with one breath as it were he breathed upon them all at once and said to them Receive the holy Ghost whose sinnes yee remit shall be remitted The only difference is this Christ gave Peter some hope and assurance which he gave not the rest The seventh Argument For whom Christ prayed in particular that his faith should not faile and did not so for any of the rest he gave him