THe words are an Answer and a Question.

The Answer, Behold, we have forsaken all, and followed thee.

The Question, What shall we have therefore?

The Answer is the ground and Reason of his following Petition;

Behold, We have forsaken all and followed Thee?

The Question is the Petition it self: What shall we have therefore?

The Text may be called St. Peter his General Petition to our Saviour for himself and his fellow sufferers.

Wherein there are four things chiefly to be considered.

First, That the Answer was made to Christ for something he had said before: Then answered Peter and said unto him.

Secondly, The Person that made the answer, and that was S. Peter; Then answered Peter and said.

Thirdly, The Answer it self, which is the ground and Reason of his following Petition; Behold we have forsaken all and followed Thee?

Lastly, The Question, which hath the nature of a Petiti­on, and seems to desire a speedy answer, because they had forsaken all for his sake: What shall we have therefore?

Of these in their Order, And first that the answer was made to Christ for something which he had said before.

An answer cannot be well understood whether it be pertinent or not, unless we first know what was said before to which the answer was made, wherefore we must have re­course to the occasion contained in the precedent History, [Page 2]as it is recorded by S. Matthew, S. Mark, and S. Luke.

S. Matthew saith at the 16 vers. of this 19 chap. that one came to Christ to know what he should do that he might have eternal life, and at the 20. and 22. vers. that he was a young man.

S. Luke at the 18 chap. 18. vers. calls him a Ruler.

S. Mark 10. chap. 17. vers. sets down the manner of his comming, and his behaviour. That he came running very earnestly: And delivered his Petition very humbly, for he kneeled, and the form of his Petition was very ceremoni­ous: for he said, Good Master, what good thing shall I do that I may have eternal life, vers. 16.

He was no Saduce, for he believed the immortality of the soul, and a resurrection of the body to eternal life, which some of our new Lights have denied, and published in Print that the soul dieth with the body.

Nor was he that Lawyer we read of, Luke 10.25. who preferred the same Petition tempting Christ and saying, Master what shall I do to inherite eternall life?

But he was in some points a Pharisee, because he thought a man might keep the Law, and do some good thing where­by he might deserve and obtain eternal life.

Our Saviour therefore opposeth an other question to his and seems to correct the formality of his Petition v. 17. Why callest thou me good! there is none good but one, that is God. As if he had said, a man cannot do any thing of himself that is good, by which he may merit eternal life, but when he hath done all the good he can, he must wholely cast himself upon the mercies of God in Christ.

But our Saviour not staying for his answer, prevents him by way of anticipation, because he knew wherein the strength of his confidence lay, namely, in the Covenant of Works, do this and live, and though he require Faith in all that will be saved, yet he brings this man to the Test of the Law, saying, If thou wilt enter into Life keep the Commande­ments, vers. 17. He supposing because of his political and external performances towards men, that none could pose [Page 3]him there, askes which of the Commandements? as if it were all one to him by which he should be tried. Like a young Schollar who hath learned his Lesson by wrote, and thinks he understands it all, when he knows not one word of it as he should know.

Our Saviour therefore repeats the Commandments to him vers. 18. Thou shalt do no murder, Thou shalt not commit adultery. Thou shalt not steal, Thou shalt not bear false witness, Honour thy Father and thy Mother. And lastly he adds the complement of them all, Thou shalt love thy neighbour as thy self.

From hence some erroniously strive to establish the Doctrine of Works, or else they say the Law was given in vain.

But there are many good uses of the Law, though we are not able to keep it.

First, it serves to teach us what the will of God is.

Secondly, It is a glass to shew us our deformities, and so is our school-master to bring us unto Christ.

Thirdly, To keep us under obedience, that we do not, as too many lately have done, abuse our Christian Liberty, and pretend our Faith when our works are abominable, to the publick scandal of our Christian Profession.

But the young man thought if this were all, to keep the Commandments, that were an easie matter, for he replied, all these have I kept from my youth, what lack I yet? But hence it is evident that he supposed there wanted something, and that his civil performance of the Commandments, could not assure him of everlasting life.

He had bent the Rule to the square of his own actions, and thought they agreed very exactly: but our Saviour sets the Rule right again us it should be, and as he hath ex­pounded it, Matth. 5. where he shews that God requires both the outward and inward conformity of the whole man to the keeping of the law, and then he tries this young mans actions by the Rule, and there appears a vast differ­ence betwixt them.

Wherefore Jesus saith unto him, as we find it Luke 18.22. ver: Yet lackest thou one thing, If thou wilt be perfect, go and sell th [...] th [...] ha [...], and give to the poor, and thou shalt have Treasure in heaven, and take up thy Cross, saith S. Mark, and come and follow me.

Our Saviour was now come to the depth of the wound. But when the young man heard that saying, he went away sorrow­full for he had great possessions, ver, 22.

Great possessions he might have, and yet not be very Rich, if they lye so far a sunder that the charge of keeping them and the casualties may oftimes amount to as much as the yearly Revenues come to, and as some say the King of Spains do. But S. Luke takes away the scruple, saying, he was very rich. A rare example indeed, for a young man, a Ruler, and a rich man, in the midst of all the pleasures of his youth, the great imployments of his Magistracy, and the abundance of his wealth, to lay all thoughts aside, and to take care for eternall Life. His very external performances are worthy the imitation of the best men; for although civil honesty cannot merite eternal life, yet it is very commendable, and acceptable to God, and is oftimes re­warded by him with temporal felicity. And S. Mark tells us that Christ loved him for it, and although he went a­way sorrowfull at that time, it is to be presumed that he came again some other time, when God gave him a more, through call, and never went away from him sorrowing any more.

But for that time doubtless all that were then present, wondred to see him come so cheerfully, and then to de­part so sad. It not being the custome of our Saviour to send away any one sad, from him who came to him in sincerity: as Historians record of Titus. the son of Vestatian who was therefore called Delitiae Mundi, because he would suffer no man to depart grieved out of his pre­sence: When this young man was gone, S, Mark saith, Jesus, l [...]oked round about him, and said unto his Disciples Mat. ver. 22. verily I say unto you that a rich man shall hardly enter into the [Page 5]kingdome of heaven, and again I say unto you, that it is easier for a Cancel to go through the eye of a Needle than for a rich man to enter into the kingdome of God. When the Disciples heard that, they were exceedingly amazed, saying who then can be saved? ver. 25.

But there are some men since who are little amazed at it, for they are so much taken with a Metaphor, that they will not believe our Saviour meant a Camel, but a Cabel, be­cause the Greek word [...] a Cabel, and [...] a Camel differ but one letter. So Theophylact and others that follow that exposition. Atque id sane magis quadrat ad fora­men acus saith Erasmus, a Cable will better fit the eye of a Needle: and the impossibility is not so great to humane Reason. For a Cabel is twisted together of many small thread, and if it be untwisted into small threads again, those small threads may in time be past through a Needles eye. So rich men who oftimes twist themselves together a great estate out of many poor men, estates: If God shall give them Grace to repent and to make restitution as Zacheus did, it is not impossible for them to be saved. But the Syri­an Interpreter expounds it to be a Camel, a living creature that our Saviour then shake of in the Syrian tongue, and so the impossibility seems the greater, yet he takes it off by adding; With men this is impossible, but with God all things are possible, ver. 2 [...].

Here S. Peter having found a fit opportunity to prefer his Petition steps in with his Answer,

Behold, we have forsaken all and followed thee? What shall we have therefore?

So I come to the person that made the answer, S. Peter.

Then Peter answered and said; There hath been a long and eager Contest between the Reformed Churches and the Church of Rome Concerning S. Peters Supremacy over the rest of the Apostles; and some of the Reformed in heat of dis­pute, to the undervaluing of this excellent Apostle, have bespoted him with all those faults they find of his Recorded in the new Testament. As that our Saviour rebuked him, saying, Get the behinde me Sathan, thou art an offence unto mee, [Page 6]for thou savourest not the things that be of God, but those that be of men. Mat. 16.

That he denyed and forswore his Master Mat. 26.

That S. Paul withstood him to the face, because he was to be blamed. For he withdrew and seperated himself from the Gentiles, fearing them which were of the Circumeision, Gal. 2.

But these men consider not, what he said of himself to Cornelius, When he fell down at his feet and worshipped him; Peter took him up saying, stand up I my self am a man Acts 10.

As S. James speaks of Elias James 5. Elias was a man sub­ject to the like passions that we are.

The Reasons for him are not so easily answered, for he is set first, and said to be the first of the twelve Apostles Mat. 10.

Now the names of the twelve Apostles are these: the first Simon, which is called Peter, S. Peter is called [...] the first, but S. Andrew, the next, is not called [...] the second, as if it were onely done for matter of order, nor yet was it by reason of his age, or because he was first called, for S. Andrew first followed Christ, and is held by some to be the Elder brother from John 1.40 ver. And one of the two which heard John speak was Andrew Simon Peters Brother; He first findes his own Brother Simon, and saith unto him, We have found the Messias, Which is being interpreted the Christ, and he brought him to Jesus. And when Jesus beheld him he said thou art Simon the Son of Iona, thou shalt be called Cephal.

He of all the 12 Apostles had his Name first changed, which is a universal observation, that God never changed any mans name but for some fingular end and excellency. So Abrams name was changed, Gen. 17. And the Reason is there given for it. Neither shall thy name any more be called A­bram but thy name shall be Abraham, for a Father of many Nations have I made thee. As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be, And she shall be a mother of ma­ny Nations.

And Gen. 32. Jacobs Name is changed: Thy Name shall no [Page 7]more be called Jacob but Israel: For as a Prince hast thou power with God and with men, and hast prevailed.

So Simon he Surnamed Peter, Mark 3. and it is done by Christ with that Solemnity and exactness, that no Publick Notary could be more exact in a conveyance to be drawn by him.

For Mat. 16. when S. Peter made that noble consession in the name of all the rest, For Simon Peter answered and said, Thou art Christ the Son of the living God, Jesus answered and said unto him, Blessed art thou Simon Bar-Jona, and I say unto thee that thou art Peter. There is his own Name Simon, his Fa­thers Name Jena, and his Surname Peter.

And though he surnamed James and John Boanerges the Sons of Thunder, Mark 3. yet Bellarmine observes that Simon was afterwards almost continually called Cephas or Peter, but James and John were never called Boanerges, but Iames and Iohn as they were before, as if it had been rather their Title or an addition then a Change of their Name.

Again I do not finde ten times in the Evangelists that our Saviour spake in the singular number to any of the rest of the Apostles, or that any of them spake to him, and one of those times was when Sim n Peter beckned to the Disciple Whom Jesus lived, that he should ask him who it should be of whom he speak that should betray him. Joh. 13. But usually he spake in general to them all, and so they to him, As Mat. 13. His Disciples came to him saying, declare unto us the Parable of the tares of the field. He answered and said unto them ver. 37. And Mat. 14. His Disciples came unto him saying this is a desert place &c. But Jesus said unto them ver 16.

Yet it is not likely that they all shake at once but rather that S. Peter comonly answered and spake for them all, be­cause we read sometimes where his Name is conceald which is by some other Evangelist declared that it was S. Peter, if we shall compare John the 18. with Matthew 26. But as for S. Peter, our Saviour still speaks to him [...]y Name, and hee onely makes the answer, and he speaks to our Saviour, and that so frequently that it is most Remarkable, as Mat. 14. [Page 8] And Peter answered him and said Lord if it be thou, bid me come unto thee on the Water. And, Mat. 16 And Simon Peter answered and said, Thou art Christ the Son of the living God. And Jesus answered and said unto him ver. 17. And I say also unto thee ver. 18. And I will give unto thee the keyes of the Kingdome of Heaven, and whatsoever thou shalt binde on Earth shall be bound in Heaven, and whatsoever thou shalt loose on earth shall be loosed in Heaven. So Christ in his Transfiguration: when he took with him Peter James and Iohn Mat. 17. Then answered Peter and said unto Iesus ver. 4. Again Mat. 18. Then came Peter to him and said, Lord how oft shall my brother sin against me, & I forgive him. Jesus saith unto him ver. 21. And Mat. 26. Peter answered and said unto him, Though all men shall be offended because of thee, Yet will I never be Offended. Iesus answered and said unto him, Verily I say vnto thee. ver. 34. Peter answered and said unto him, Though I should dye with thee. Yet will I not deny thee, ver. 35. And Iohn 21. Our Sa­viour after his Resurrection speaks thrice to St. Peter saying, Simon son of Ionas lovest thou mee more then these, and Peter an­swered and said Lord thou knowest that I love thee. And this is so frequent in all the four Evangelists that I have not time to repeat them all.

Add to this that his priviledges Recorded by them are for greater and more than any of the rest had. For he is sent to take the Fish to pay Pole mony for his Master and himself Mat. 17. Christ goes to his House and cures his wifes mother of a feavour Mat. 8. Enters into his Ship to Preach, Luke. 5. prays for him in particular that his faith fail not, Lvke. 22. Washeth his feet first, as it is probable, Iohn 13. Foresheweth his death in special, Iohn 20. Apears first to him of the twelve after his Resurrection, Luke. 24. The Lord is risen indeed and hath appeared unto Simon.

That he was seen of Cephas then of the twelve 1. Cor. 15.

Again he wrought more memorable Acts and miracles than they all did. Hee walks upon the Waters to Christ. Mat 14. He passeth sentence as Judge upon Ananias and Saphi­ra Acts 5. He preacheth first to the Iews when 3000 were converted by him at one Sermon Acts 2. He Preacheth first [Page 9]to the Gentiles, Act. 10. His very shadow in passing by cured all that were sick Acts 5. I cannot stay to run over all that might be said in his behalf.

But I hope here not to be misunderstood as if I had left my Religion beyond the Seas. We all blesse God, who hath preserved your Majesty amongst so many & dangerous pro­vocations to for sake it, to hold fast to the Church of England as it was Established and maintained by King Edward Queen Elizabeth, King James, And King Charles, Your Martyred Father, all of ever blessed Memory. And your Subjects that have not done the like, cannot say. Behold we have forsaken all and followed thee.

As for S. Peters Supremacy over the rest, were it granted that he was a Metropolitan amongst the Apostles, yet the Minor Proposition, But the Pope is S. Peters successor will be hard to prove, because it is not so cleer that S. Peter was at Rome, much less Bishops there. And if the Pope did Succeed him Locally, it doth not follow that therfore hee doth suc­ceed him in his piety and Priviledges. But the conclusion is to large by odds for the Primises, that therefore the Pope is supreme to all Kings and Emperours in all causes Spiritu­all and Temporal S. Peter preach't the contrary 1 Epist. Peter 2. chap. ver. 13. Submit your selves to every ordinance of man, to the King as Supreme.

But amongst all the Arguments brought to prove S. Pe­ters supremacy I do not read this of my Text, which may be alleaged to confirm it as well as any of the Rest. For it shewe in what great Authority he was about our Saviour, that the petition for them all must be prefered by him, and he doth it so vigorously and effectually that he deserves to be ownd as the Christ amongst them for it.

There are 5 Circustances very remarkable which he ob­served in this presenting of it.

Two are concealed in the Text,

Fust that he did it spontaneously, and of his own accord; we do not read that any of the Apostles did move or sol­licite him to undertake it for them; but knowing their [Page 10]sufferings he goes about it of his own free will, Contrary to the course of the world, where men must be continually so­licited, though it be but for recovering what is a mans own, and the following of it is commonly so tedious and charge­able, that a man were better oft times leave it off then spend his mony and time about it.

Secondly, he doth it gratis and without reward, we do not find that he either asked or received any thing for his pains; He knew that they had forsaken all to follow Christ, and therefore it were not reasonable to expect any thing from them. For if long Soliciting and money must do it, then they who never did forsake what they had were fitter to procure it.

To these two we may adde one more, that there is some probability that S. Peter was appointed by our Saviour to promote their common interest: or at least received a hint from him when he should do it, for our Saviour never left pressing the Argument he was upon untill S. Peter took occasion thence to prefer this Petition.

But there are three other Circumstances expressed in the words, which are required in all that will promote a Petition to the best advantage.

First, he takes his best opportunity for it, all times are not proper to exhibite Petitions for rewards.

S. Peter therefore waited his fittest time, and when he had found it, Then Peter answered and said unto him, Behold, we have forsaken all and followed thee, &c.

Secondly, he did it not coldly and jejunely, as the man­ner of most men is: not caring whether it speed or not, so they may be well paid for it, in so much that one petition begets another, and mens business is never at an end. But S. Peter doth it affectionately, with an [...] Behold, I pray take notice of it: that wee have forsaken all and followed thee.

But some may say, what needs this Emphasis and note of observation to our Saviour; for he knew their sufferings before, and needs not that any Man should Aske him. Iohn 16.

God indeed knows all our works and wants, Yet he com­mands us to pray unto him to help us. Call upon me in the time of Trouble and I will hear thee Psal. 50. It is our duty to pray unto God for what we need, and our own wants call upon us for it. Great men will expect that inferiours should make their Addresses unto them by way of petition; and we are al­so constrained to do it, to put them in minde of us. For though God needs no rememberancer, yet men do: And be they never so willing to help us, they may be ignorant or forgetfull of other mens wants, and it is requisite that some body should put them in minde. But because we shall hardly finde any man like minded as S. Peter was who will do it for us upon such easie conditions, it were very con­venient that some eminent sufferour should be appointed by them for such a Publick concernment.

Lastly, S. Peter doth it generally for them all, He doth not say, Behold, I have forsaken all and followed thee, But we have for­saken all and followed thee.

Though he were the cheife and the cheifest sufferer, yet doth he not put so much as one Grain to weigh down his own scale. And so I pass from the Circumstances to the An­swer which is the ground and reason of his following Peti­tion;

Behold, we have forsaken all and followed thee.

This answer hath two branches.

First, Forsaken all.

S [...]condly, Followed thee. And these two are so united with the root and within themselves that they cannot be separa­ted, faith and works must grow together, to forsake all, there is our faith, to follow thee, there is our works, and in vain do some men strive to part them.

Yet an actual forsaking all, nor a locall following is not always here meant.

For a man may forsake all and not follow Christ, and he may follow Christ and yet not forsake all. Many may fol­low him locally who do not follow him cordially.

But to forsake all and not to follow Christ, is lost labour, [Page 12]and to follow Christ cordially and not to forsake all is im­possible whosoever will come after me, let him deny himself, and take up his Cross and follow me, Mark 8.34.

Had Christ had the young man [...]ed, part of his possessions and follow him, it is likely he would have done it, for Ananias and Saphir [...] sold their possession, out they kept back part of the price, Acts 5 God will have all or none, not part to God, part to the world, part to the flesh, [...] to the devil, like them who [...]ay to all [...] We cannot [...]erve two Masters, We [...] serve God and [...], Matth. 6.24. The wisest men of the Nation would if they could have [...]er­ved King and Parliament, which is but one politick body, but it was not possible to be done, when the King had an Army in the field, and the King and Parliament had an Ar­my against him.

Again it must not be loft all, but left all, [...], We have forsaken all.

Many lose all by plundring of souldiers, by shipwrack, or fi [...]e or other causualties, who would not forsake any thing to follow Christ, they lose it not for conscience sake. But in fork [...]aking all their is a willingness to [...] with it. As S. Paul saith of himself Philip. 3. [...], For whom I have suffered the loss of all things. Wha [...] things were gain to me these I counted loss for Christ, yea doubtless and I count all things but loss, for the Excellency of the knowledge of Christ Iesus my Lord, for whom I have suffered the loss of all things, and do count them but d [...]g that I may win Christ. And Heb. 11. wee read of the Saints not accepting deliverance. They would have accepted it, but they would not do it upon such condi­tions as the Enemies of Christ put upon them. The [...]e [...] a kinde of willin [...] unwillingness in it, as there was Acts. 27. When to save their lives they Cast the Wheat into the Sea.

Here I might pass particularly upon all the Apostles, and examine their loses severally what they had forsaken and how long, and how far, they followed him, because S. Peter layes it down as an argument, and ground of a [Page 13]Reward. S. Matthew he forsook his place in the Custome house, Math. 9. S. Peter and the rest forsook their Ships and Nets, Matth 4. and they followed him from Jerusalem to Gallilee and other parts, but I should be too tedious.

For these two Branches Forsaken all, and Followed thee, may be varied many wayes

Some forsake all and do not follow Christ, but their own Fancies, as Crates the Theban threw all his Goods in­to the Sea, because he would not be troubled with them.

So the Anabaptists and Quakers and the Phanatick Crew, many of them were content to forsake all they had that they might enjoy there own fond Opinions; dangerous per­sons, yet men that deserve to be pittied for their folly, if they would but keep within the compass of the Laws.

Others there are that follow Christ, and yet forsake no­thing: So Iudas followed him as if he had forsaken all, when he could have found no place where he could have gain'd more; yet he followed him onely to betray him and those that did follow him truly, and to drive them from him; some will neither forsake any thing for Christ nor yet follow him these are Neuters, neither hot nor cold, who care not what becomes of all so they may keep what they have, some for­sake nothing nor follow Christ, but openly follow his ene­mies; yet these are not so dangerous as those that seemed to follow him and kept correspondence with his Enemies.

But must all that follow Christ truly, actually forsake all that they have?

I marvel why Beza saith that the Apostles so left their ships that they never afterwards returned to Fishing; for Scultelus observes, that the same word is used 1 Sam. 17; when David left his Fathers sheep with a keeper untill he had fought with Goliah, but he returned to them after­wards.

Christ doth not require of all men the same conditions he propounded to the young man: so some he sends home to their houses to take care of their Families, where they might live there with a safe conscience, as wee read [Page 15] Mark. 8.26. Nor did the Apostles forsake all, but sometimes they returned to their Vessels and went a fishing. John 21.3. vers.

[...] fignifies not to lose all, but to abate the love to all, as it is used Rev. 2.4. The Church of Rome hath her Votaries who take upon them a vow of poverty, and they say they forsake all to follow Christ. But Charles now Duke of Lorraine, as I have been credibly informed, when some of his souldiers had plundred a rich Monastery, and the Friers complained to him, hopeing to finde repara­tion, he desired to know of them, which went easiest to heaven, the Rich or the poor! They replied, Doubtless the poor; then saith he, I have sent more to heaven then you all; for I have made many poor, and I mean to make you all so before I have done.

Now though our Saviour in his speech to his disciples before my Text, did shew the great danger of Riches, yet he expounds his meaning, Mark. 10.24. it is onely so for those that do put their trust in Riches.

For we read of many Rich Kings and Princes, as David, Solomon, Hezekiah, which have been great Saints; as also of Abraham, Isaak, and Jacob, Iob, Zachary, and others very Rich men; and Christ tells us Matth 8. speaking of the Rich Cen­turion, That many shall come from the East and from the West, and shall fit down with Abraham, Isaak, and Iacob, in the Kingdome of Heaven; alwaies provided that they be willing to forsake all as Abraham was, who when he was called to go out obeyed, & he went out not knowing whether he went Heb, 1.1. But if such rich men live in such a happy age of the Church where no per­secution drives them to it, yet they may say, Behold, we have forsaken all and followed thee.

By forsaking all, is not so much meant the forsaking of our possessions if we can hold them with a safe conscience, as the forsaking of our sins.

Many during the late troubles, forsook their friends and Estates to preserve a good conscience, who yet did not for­sake their cursing and swearing, and some other gross sins, which [Page 14]might cast a cloud over the suceess, but yet their Adver­saries who forced them out of their estates by pressing strange Oaths and Engagments upon them, by plundering, seque­string, and Imprisoning them, were not free from the same vices; yet they will commonly be the men who shall first come upon change of times, when they have only fallen out in parting stakes, and cry with open mouth, Behold, we have forsaken all and followed thee, What shall we have therefore? Men that can sail with any wind; a true Hieroglyphick of of the Netherlands.

And these will oftimes outvye the rest, as Mercury out acted Socio in Amphitruo, untill such time as the Play was ended, and his Vizard and disguise was taken off.

Of such our Saviour foretold, Matth. 7. Many will say to me in that day, Lord, Lord, have not we prophesied in thy Name, and in thy name cast out devils, and in thy name done many won­derful things? and then will I profess unto them I never knew you? depar from me ye that work iniquity;

We acknowledge with everlasting thankfulness, and to One above all the rest, that there are many noble Hushais that can be of Absaloms Counsel, and yet do the greatest service to King David; and such were some of those by whose vertues and Indeavours next under God and your Majesty, we injoy our present happiness. These have great Reason to say, We have forsaken all and followed thee; What shall we have therefore?

And it is for their sakes that your gracious Act of In­dempnity hath made us all equal in your future favours; and it will not be well-constroed by any of our reconciled friends, who stood in need of it, to be a title to them, or a bar to us.

So I come to the Question, which is the Petition it self. What shall we have therefore?

A very rugged and blunt Petition at the first hearing, and will be thought by some, better becoming a souldier than [Page 16]an Apostle, because Souldiers bred in the Camp, are not usually well verst in the smooth language of the Court.

It is true, of all the Apostles S. Peter was most the souldier, for he ware a sword, John 18. and when his Master was be­trayed and taken, he drew it, and smote the high Priests servant and cut off his right ear; and had not our Saviour menaced him, and commanded him to put it up again, because he drew it against Authority, he might for ought we know, have cut out his brains with it, as well as he cut off his ear, though that were the Sword which I saw at Paris above 30. years since, which the Friers maintain to be his, which was little above a foot long, if it were so much.

And now I am thus far upon my way, it will be no digres­sion to go one step further to encounter our modern Chi­liasts, such as call themselves Fifth Monarchy-men, who would perswade us, that all the Apostles were of their Creed, ready to fight for Christs temporal Monarchy; and then their gloss upon S. Peters Petition here will be, that he petitioned onely for some great places at Gourt, when Christ should raign upon earth; which were a fowl errour in our Apostle, when as the young man had so lately petition­ed our Saviour in his hearing for eternal life.

But it is apparent by our Saviours. Answer to S. Peters Petition, that S. Peter petitioned onely for the same thing the young man did; Even everlasting life, because they had for­saken all to follow him, which the young man refused to do when he might enjoy it.

I deny not, but that some of the Apostles might some­times have had an eye to Christs temporal kingdome, be­cause their question to our Saviour immediately before his ascension into heaven seems to look that way; Lord, wilt thou at this time restore the kingdome again unto Israel? Acts 1. But they preacht no such Doctrine after his Ascention into heaven; when the holy Ghost had once descended upon them in the feast of Pentecost.

Nor did our Saviour teach them any such lesson when he was conversant among them, but the contrary in his an­swer [Page 17]to Pilate, John 18. Jesus answered, My kingdom is not of this world. If my kingdome were of this world, then would my ser­vants fight for me that I should not be delivered to the Jews; but now my kingdome is not from hence.

In which Words are two Enthymems.

First, Christs kingdom is not of this world.

Therefore may not his servants fight for it.

Secondly, Temporal Kings have kingdoms of this world. Therefore it is lawful for their subjects to fight for them.

If then the Fifth Monarchy-men will fight for Christs tem­poral kingdome against his command, all subjects are au­thorized by him to fight against them, in defence of those Kings and Princes whose subjects they are.

As for the [...] they insist upon, But now my kingdom is not from hence, it is but an ill consequence they would in­fer from it, that therefore it shall be hereafter.

For [...] now, is not onely an Adverb of time there, but a stronger confirmation of what he had said before: namely, My Kingdome is not of this world.

The Papists would inforce the like conclusion to main­tain their Purgatory and forgiveness of sins after this Life, because our Saviour said Matth. 12. Whosoever speaketh a­against the holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come Therefore, say they, some sins shall be forgiven in the world to come: whereas they should conclude directly, Therefore the sin against the holy Ghost shall never be forgiven. Christ never promised his disci­ples any earthly kingdome. But this is the promise that he hath promised us, Even eternal life, 1 John 2.25. S. Paul saith the same, 2 Tim. 4.18 And the Lord will preserve me unto his heavenly kingdom, not unto any earthly kingdom.

See 2 Cor. 5.1. We know that if our earthly house of this Tabernacle were dissolved, we have a building with God, an house not made with hands eternal in the heavens. Where then is this kingdom of Christ upon earth, which the Millenaries so much contend for.

Fuerunt olim e Chiliastarum opinione magni in Ecclesia veri, [Page 18]There have been formerly very learned men in the Church of their judgement; but this Heresie hath been so fully con­futed, that there are very few now but the ignorant Rabble, and some turbulent spirits who are their Leaders, who will live quietly under no government, that hold any such opi­nion.

It is not possible that such a temporal Monarchy of Christ can be, that these men dream of, but it must overthrow the Scripture.

For S. Paul exhorts that prayers be made for Kings, 1 Tim. 2. And S. Peter saith,, we must obey and honour them, 1 Pet. 2. And this is to be the Christians Rule so long as this world en­d [...]eth. Now the Fifth Monarchy-men, under pretence of Christs temporal kingdome, pray for the destruction, and attempt the ruine of all Kings and Prince: That I rather think this to be a cloak for their Rebellion, then that they believe it to be true, because they refuse to say the Lords Prayer, whereof one Petition is, Thy kingdom come.

I am confident that this Doctrine of theirs is that Eating Canker or Gangrene S. Paul condemns in Hymeneus and Philetus, 2 Tim. 2. who concerning the Truth have erred, saying, that the Resurrection is past already, and overthrow the faith of some. For these say that their fifth Monarchy is be­gun already, which is as they interpret it, after the first Re­surrection.

Secondly, These are questionless the false Teachers S. Pe­ter speaks of, 2 Pet. 2. But there were false Prophets also among the People, as there shall be false Teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and shall bring upon themselves swift destruction; swift de­struction many of them have brought upon themselves. They certainly deny the Lord that bought them, who is the King of Heaven and Earth, when they would have him to be an Earthly King; and at the 10 vers. he comes home to them, but cheifly they who despsie Government; presump [...]u [...]us are they, self-willed; they are not afraid to speak evil of dignities. S. Jude points at them ver. 8. These filthy dreamers defile the flesh, despite [Page 19]Dominions, and speak evil of Dignities.

But I have done with them, and come briefly to examine the Petition of S. Peter more nearly, which S. Mark and St. Luke leave out, as though there were no need for them to Petition him, who had forsaken all to follow him. But S. Matthew sets it down so that S. Peter continues his request in the Plu­rall Number, as the ground of it was first layd. He askes no more for himself, then for the rest; He doth not first draw up a Generall list of them all, and then leave them out in the Reward; it is not, What shall I have? but What shall we have therefore?

Secondly the Petition, though it sound harsh at the first hearing, yet it is very modest and humble; For he doth not come to Indent with our Saviour before hand, What shall we have, and we will forsake all and follow thee? if we may have the greatest commands and places about thee. No, but behold we have done that long since, We have forsaken all and followed thee.

Thirdly, he doth not prescribe as the sons of Zebedee did, Mat. 20. Grant that we may sit, one on thy right hand, and the other on thy left in thy Kingdome. But he commits that wholly to his Arbitrement.

Fourthly, He saith not? What shall we have presently? But in the future Tencee What shall we have therefore?

1 Also our blessed Saviour in his most gracious Answer to his Petition, doth not finde fault either with the Form or the matter of it, because it was so homely dressed.

2 Nor doth he charge, them with an [...] or will worship, as perhaps some of his followers would have done, who followed him onely for their own profit, saying, Who required this at your hands? who bade you forsake all and follow him? You might have staid at home and kept what you had.

3. Nor doth he question them what they had forsaken for him, as he might have done; a few Nets and Angles and Fish­ing Boats; or how far they had followed him in all matters to expect great Rewards for, As if onely those who had forsa­ken [Page 20]great possessions, as the young man had, must look to be Considered. No the widows mite is as well accepted with Christ, as the greatest, Treasure of the Rich; a poor mans Life and Estate and Family, are as dear to him as the Rich mans are.

4 Nor doth he say, You did it in hopes of a Reward, For God always holds out a Reward to encourage us in our duty, even eternall life: So Christ told the young man, if he would forsake all and follow him, he should have Treasure in heaven; as the young man called him, Christ is a good Ma­ster indeed; for no man ever followed him in vain.

5 Nor doth he say, as he might and did say, Luke 17. You have done onely what was your Duty to do.

6 Nor doth he put them to find out something as the man­ner of men is, where some may seek long enough and be never the neer.

7 Nor doth he turn them over to others to take care for them, as Alexander would have done one of his souldiers, untill the souldier told him that he had not served him by Proxy but in his own person.

8 Nor doth he object the Insufficency of their performan­ces, but accepting the will for the deed, He returns him a most Gracious, speedy, and fully satisfactory Answer for them all, vers. 28. Ʋerily I say unto you, that ye which have fol­lowed me in the Regeneration, when the son of man shall sit on the Throne of his Glory, ye also shall sit upon twelve Thrones Judgeing the twelve tribes of Israel.

And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Londs for my name fake, shall receive an bundred fold, and shall inherit everlasting life.

I conclude with my Text,

Then answered Peter and said unto him, Behold we have forsaken all and followed thee, What shall we have therefore?