William Perkins
7 But on the contrarie, when they saw that the Gospel ouer the vncircumcision was committed vnto me, as the Gospel ouer the circumcision was to Peter:
8 (For he that was mightie by Peter in the Apostleship ouer the circumcision, was also mightie by me toward the Gentiles.)
9 And when Iames, and Cephas, and Iohn, knew the grace of God that was giuen to me, which are accounted pillars, they gaue to me, and to Barnabas, the right hād of fellowship, that we should preach to the Gentiles, & they vnto the Circumcision.
The wordes of more difficultie, are thus to be explaned. Contrariwise] that is, they did communicate nothing to me in way of correction, but on the contrarie they gaue me the hand of fellowship. Againe, the words [Circumcision, and vncircumcision] signifie the nation of the Iewes, and the Gentiles, the one circūcised, the other vncircūcised. And whē Paul saith, that the grace of God was giuen to him, he meanes specially, the gift of an Apostle. Rom. 1. 5. Lastly, to giue the right hand of fellowshippe to Paul, is to esteeme and acknowledge him, for their collegue, or fellowe Apostle, by giuing the right hand in token thereof.
The contents of the words are these. Here Paul sets downe the third signe of his approbation, namely, that the cheife Apostles acknowledged him for their fellow Apostle, v. 9. Secondly, he sets down the manner, how the cheefe Apostles acknowledged this fellowship: and that was, by making a couenant with Paul, that he should preach to the Gentiles, and Peter to the Iewes. Thirdly, he sets down the impulsiue cause, that mooued the Apostles to receiue Paul to their fellowship: and that was the decree of God, whereby he ordained, that Paul should be the cheife Apostle to the Gentiles, and Peter the cheife Apostle among the Iewes, v. 7. Lastly, he sets down the signes, whereby the Apostles knew, that Paul was ordained the Apostle of the Gentiles: and they are two, the grace of god giuen him, and the power of his Ministerie, among the Gentiles, v. 8, 9. Furthermore, the things here contained, are in a syllogisme disposed, thus: When the Apostles saw that I was ordained the cheife Apostle of the Gentiles, and Peter of the Iewes, they acknowledged me for their fellow Apostle, and made a couenant with me, that I should preach to the Gentiles, and Peter to the Jewes. But when I was with them at Ierusalem, they saw that I was ordained the cheife Apostle of the Gentiles, and Peter of the Iewes.
This minor is omitted, yet the proofe thereof, is set down thus. For they saw the efficacie of my ministerie among the Gentiles, and the grace of God that was with me. Therefore they acknowledged me for their fellow Apostle, &c.
The vse. This text makes notably against the primacie of Peter. First therefore, let vs obserue the Ordinance of God here plainely expressed, that Paul should be the cheife Apostle of the Gentiles, and Peter the cheife Apostle of the Iewes. And this may else where be gathered. For the commission of the twelue Apostles ran thus, that they must first preach to Ierusalem and Iudea, then to Samaria: and in the last place; to the vttermost part of the earth. Act. 1. 8. And Pauls commission was, that he should first preach to the Gentiles, and in the second place to the people of Israel, Act. 9. 16. It may be obiected, that the commission of all the Apostles, was to goe into all the world, and to preach to all men without exception, Mar. 16. 15. Answer. This power and libertie, Christ gaue to all the Apostles, and he did not take it away afterward: neuerthelesse, he ordered it by a second decree, that Paul should specially haue care of the Gentiles, and Peter of the Iewes. And this the Lord did in great wisdome, that confusion and discord might be auoided, and a regard had of all prouinces through the world.
Hence it followes, that the primacie of Peter, ouer Iewes & Gentiles, is a supposed thing. For the ordinance of God, is, that Peter shall be cheife ouer the Iewes, and not ouer the Gentiles, which were almost all the world beside. And thus the supremacie of the Pope goes to the ground, for if he hold of Peter, and succeede him in authoritie, and office, (as he pretends) he must challenge a superioritie ouer the Iewes, and he hath nothing to doe with vs. For Paul was cheife ouer the Gentiles, and not Peter.
Secondly, this Ordinance of God giues vs to vnderstand, that the place, Math. 16. 18. Thou art Peter, and vpon this rocke will I build my Church, &c. and I wil giue thee the keies of the kingdome of heauen: doth not containe a promise made to Peter, of a primacie ouer all the Apostles, and ouer the Catholike church. If Christ had meant any such thing, in these words, he would not haue assigned the Iewes to Peter, and all the nations of the world beside, to Paul. Thus we see, how this text, for many hūdred yeares, hath beene abused, and is still, at this day.
Thirdly, it is false which the Papists teach, that the place in S. Iohn, Feede my lambes, and, feede my sheepe, giues a primacie to Peter, ouer the whole world. For by the ordinance of God, this feeding of lambes, and sheep, is limited to the nation of the Iewes.
Lastly, whereas Eusebius saith in his Chronicle, that Peter was Bishop of Rome, and sate there 25. years, it hath no likelihood of truth: for then Peter liued in the breach of an expresse commandement of God, for a long time: because the Iewes were his speciall charge.
Againe, it is to be obserued in this text, that Iames, Peter, Iohn, are made equall, all being pillars; and Iames is first named: and that not without cause. For not Peter, but Iames was the President of the councell of Ierusalem: because he spake the last, and concluded all, Act. 15. 13. Therefore the first naming of Peter, in other places of scripture, is no sufficient proofe of his supremacie.
Thirdly, Peter here is said to make a couenant with Paul, that he shall be the Apostle of the Gentiles, and Peter of the Iewes. But if Peter had bin head of the Church for 14, yeares togither; and had but known the primacie, which the Papists giue to him, he would not haue consented to this order. It is alleadged, that Paul was the cheife Apostle ouer the Gentiles, in respect of paines and labour, and not in respect of iurisdiction. I answer, this distinction hath no ground in the word of God. Againe, Paul was an Apostle, and vsed his Apostolicall authoritie ouer the Gentiles: and there is no Ecclesiasticall person that is, or can be aboue an Apostle. For he was simply to be beleeued in preaching and writing, and had extraordinarie power giuen him by God, to punish them that rebelled.
Againe, Paul here saith, that the Gospel was committed to him and Peter, that is, that they were put in trust with it. Hence we learne 3. things. The first, that the Gospel is not ours, but gods; and that men are but the keepers of it. For this we are to praise God. The second is, that the ministers of the word, are to keep, and maintaine the truth of it, with all faithfulnesse and good conscience: and further, to apply it to the best vse, and to the greatest good of men. For this charge lies vpon them that are put in trust. The third is, that the Gospel is a speciall treasure. For this, we in England are to giue vnto God all thankfulnes, specially, by bringing forth the fruits of the Gospel. In this dutie the most of vs come short: and therfore we may iustly feare, least God take from vs the gospel of life, and giue it to a nation, that will bring forth the fruit of it.
Moreouer, in that Paul saith, that God was mightie by him, and Peter, to the Iewes and Gentiles, we are to consider the efficacie of the Ministerie. Of it three cautions are to be obserued. The first, that grace or power to regenerate, is not included in the word preached, as vertue to heale, in a medicine: Paul saith, He that planteth, and he that watereth is not any thing, 1. Cor. 3. 7. To regenerate, is the proper worke of God, not agreeing to angels, no not to the flesh of Christ, exalted aboue men and angels. For the vertue to renew or regenerate, is not in it, as in a subiect, but in the godhead of the sonne. The second caution is, that grace is not inseparably annexed, and tyed, to the word preached, for to some it is the sauour of death, to death. The third is, that the preaching of the word is an externall instrument of faith, and regeneration: and the proper effect of it, is to declare, or signifie. And it is an instrument: because, when the ministers of the word, doe by it signifie and declare, what is to be done, and what is the will of God, the spirit of God inwardly inlightens the minde, and inclines the heart to beleeue, and obey. Hence we learne that it is a magicall fiction, to suppose that fiue words, For this is my bodie, should transubstantiate the bread, into the bodie of Christ. Secondly, we learne, that the Sacraments doe not conferre grace, ex opere operato, by the worke done. For the word and Sacraments, are both of one nature (Sacraments beeing a visible word.) Now the word, & the preaching of it, doth not conferre grace, but onely declare what God will conferre. Thirdly, by this it appeares, that charmes or spels, haue not force in them to cure diseases, and to worke wonders, but by satanicall operation. For the best word of all, euen the word preached, hath it not. Lastly, we are here to be put in mind, that we loose no time in hearing of the word; for it is a meanes whereby we are clensed and renewed. Euery branch that bringeth forth fruit, God purgeth it by his word and other meanes, that it may bring forth more fruite, Ioh. 15.
It is a thing to be obserued, that the Apostles at Ierusalem, acknowledged Paul to be an Apostle: because he had the gift of an Apostle, and because his ministerie was powerfull amōg the Gentiles. Therefore, they which haue the gift of teaching, by whome also God is powerfull in the conuersion of sinners, are Ministers certenly called of God. Let them thinke on this, that vtterly condemne the ministerie of the Church of England. For many teachers among vs, can shew both the gift of teaching, and the power, or efficacy of their ministery.
It is worth the marking also, that the Apostles are called Pillars. Here we see, what is the charge of the ministers of the word, namely, to sustaine and to vphold the Church, by doctrine, praier, counsel, good life. Elizeus is called of Ioas, The charrets and horsemen of Israel, 2. King. 13. 4. And the Church of God vpon earth, is called the Pillar and ground of trueth, in respect of the Ministerie of the word. 1. Tim. 3. 15.
Againe, in that all ministers in their places (according to the measure of gifts receiued) are pillars, they are admonished hereby to be constant in the truth, against all enemies whatsoeuer. It is the praise of Iohn the Baptist, that he was not as a reed shaken of the winde, Math. 11. 7. All beleeuers are to stand fast in temptation, against their spirituall enemies, Eph. 6. 13. and this they shall the better doe, if they be directed by the good example of their teachers.
Thirdly, in that Ministers are pillars, we are taught to cleaue vnto them, and their ministerie, at all times, in life and death. For we are liuing stones in the temple of God, Christ is our foundation, and they be pillars to hold vs vp: and therefore not to be forsaken. Deut. 12. 19.
Furthermore, Paul at this time was not accounted a pillar: for he saith thus, Iames, Cephas, Iohn, are accounted pillars; as who should say, I am accounted none. Thus Paul goes through good report, and euill report, and is content to be contemned.
Lastly, the example of concord among the Apostles is to be obserued: in that they giue the right hands of fellowship one to an other.
