SAINT PETER'S General Petition to our SAVIOUR, For Himself and his fellow Sufferers.  
LONDON, Printed by Peter Lillierap in the year 1661.   

To the KING'S Most Excellent Majesty, CHARLES THE SECOND  
By the Grace of God of Great Britain, France and Ireland KING, etc.  
SIR,  
THis Sermon I present your Majesty with, was not intended by me for the Press, but for the Pulpit, where many Imperfections of it might have passed with the time of its delivery  Sed eundum quà via patet. 
Trees that grow amongst Rocks, must be shrubs, because they thrust out their branches only as the Rocks will give them leave.   monstrent se enecari. 
I have been now above 30 years upon your public service, standing by custom upon your Catalogue of preferments, and I hope I shall not stay till all be preferred, as the Country man did waiting to see the River run away that he might go over.  
Rusticus ex pectat dum defluat amnis at ille,  
Labitur atque labetur in omne volubilis aevum.  
Your Majesty's most humble and obedient Subject, JOHN ROWLAND Rector of Foots-Cray in Kent.   
MATTH. 19.27. 
Then answered Peter and said unto him, Behold, we have forsaken all and followed thee: What shall we have therefore?  
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 itself: 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 chief 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 itself, 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, 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 coming, 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 inherit eternal 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 wholly 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 Commandments, vers. 17. He supposing because of his political and external performances towards men, that none could pose him there, asks which of the Commandments? as if it were all one to him by which he should be tried. Like a young Scholar 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 compliment of them all, Thou shalt love thy neighbour as thyself.  
From hence some erroneously 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 show us our deformities, and so is our schoolmaster 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 public scandal of our Christian Profession.  
But the young man thought if this were all, to keep the Commandments, that were an easy 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 bend 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 shows 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 man's 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 sorrowful for he had great possessions, ver, 22.  
Great possessions he might have, and yet not be very Rich, if they lie 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 Spain's 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 employments of his Magistracy, and the abundance of his wealth, to lay all thoughts aside, and to take care for eternal Life. His very external performances are worthy the imitation of the best men; for although civil honesty cannot merit 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 sorrowful 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, wondered to see him come so cheerfully, and then to departed so sad. It not being the custom 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 departed grieved out of his presence: When this young man was gone, S, Mark saith, Jesus, looked 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 kingdom 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 kingdom 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 passed through a Needle's 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. Peter's 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 behind me Satan, thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men. Mat. 16.  
That he denied and forswore his Master Mat. 26.  
That S. Paul withstood him to the face, because he was to be blamed. For he withdrew and separated 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 myself 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 only 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 Peter's Brother; He first finds his own Brother Simon, and saith unto him, We have found the Messiah, 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 jona, 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 man's name but for some fingular end and excellency. So Abraham's 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. jacob's Name is changed: Thy Name shall no 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 Public Notary could be more exact in a conveyance to be drawn by him.  
For Mat. 16. when S. Peter made that noble confession 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 Father's 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 james and john as they were before, as if it had been rather their Title or an addition than a Change of their Name.  
Again I do not find ten times in the Evangelists that our Saviour spoke in the singular number to any of the rest of the Apostles, or that any of them spoke to him, and one of those times was when Sim n Peter beckoned 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 spoke 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 etc. But Jesus said unto them ver 16.  
Yet it is not likely that they all shake at once but rather that S. Peter commonly answered and spoke for them all, because we read sometimes where his Name is concealed 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 he only makes the answer, and he speaks to our Saviour, and that so frequently that it is most Remarkable, as Mat. 14. 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 keys of the Kingdom of Heaven, and whatsoever thou shalt bind on Earth shall be bound in Heaven, and whatsoever thou shalt lose on earth shall be loosed in Heaven. So Christ in his Transfiguration: when he took with him Peter James and john Mat. 17. Then answered Peter and said unto jesus 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. jesus answered and said unto him, Verily I say unto thee. ver. 34. Peter answered and said unto him, Though I should die with thee. Yet will I not deny thee, ver. 35. And john 21. Our Saviour after his Resurrection speaks thrice to St. Peter saying, Simon son of jonas lovest thou me more than 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 privileges 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 money for his Master and himself Mat. 17. Christ goes to his House and cures his wife's mother of a  Mat. 8. Enters into his Ship to Preach, Luke. 5. prays for him in particular that his faith fail not, Luke. 22. Washeth his feet first, as it is probable, john 13. Foreshoweth his death in special, john 20. Appears 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. He walks upon the Waters to Christ. Mat 14. He passeth sentence as Judge upon Ananias and Saphira Acts 5. He preacheth first to the jews when 3000 were converted by him at one Sermon Acts 2. He Preacheth first 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 bless 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. Peter's Supremacy over the rest, were it granted that he was a Metropolitan amongst the Apostles, yet the Minor Proposition, But the Pope is S. Peter's successor will be hard to prove, because it is not so clear that S. Peter was at Rome, much less Bishops there. And if the Pope did Succeed him Locally, it doth not follow that therefore he doth succeed him in his piety and Privileges. But the conclusion is to large by odds for the Primises, that therefore the Pope is supreme to all Kings and Emperors in all causes Spiritual and Temporal S. Peter preached the contrary 1 Epist. Peter 2. chap. ver. 13. Submit yourselves to every ordinance of man, to the King as Supreme.  
But amongst all the Arguments brought to prove S. Peter's supremacy I do not read this of my Text, which may be alleged to confirm it as well as any of the Rest. For it show in what great Authority he was about our Saviour, that the petition for them all must be preferred by him, and he doth it so vigorously and effectually that he deserves to be owned 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 solicit him to undertake it for them; but knowing their 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 man's 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 money 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, than they who never did forsake what they had were fit to procure it.  
To these two we may add 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 until 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 exhibit 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, etc.  
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 men's business is never at an end. But S. Peter doth it affectionately, with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold, I pray take notice of it: that we 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 Ask him. john 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 inferiors should make their Addresses unto them by way of petition; and we are also constrained to do it, to put them in mind 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 forgetful of other men's wants, and it is requisite that some body should put them in mind. But because we shall hardly find any man like minded as S. Peter was who will do it for us upon such easy conditions, it were very convenient that some eminent sufferour should be appointed by them for such a Public 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 chief and the chiefest 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 local 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, 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 Saphire 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 politic 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 plundering of soldiers, by shipwreck, 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 jesus 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. we 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 kind of willing 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 lays it down as an argument, and ground of a Reward. S. Matthew he forsook his place in the Custom 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 ways  
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 Fanatic 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 pitied 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 judas followed him as if he had forsaken all, when he could have found no place where he could have gained more; yet he followed him only 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 Father's sheep with a keeper until he had fought with Goliath, 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 we read Mark. 8.26. Nor did the Apostles forsake all, but sometimes they returned to their Vessels and went a fishing. John 21.3. verse.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 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 soldiers had plundered a rich Monastery, and the Friars complained to him, hoping to find 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 than 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 show the great danger of Riches, yet he expounds his meaning, Mark. 10.24. it is only 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, job, 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 jacob, in the Kingdom of Heaven; always 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 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, sequestering, 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 Hieroglyphic of of the Netherlands.  
And these will oftimes outvie the rest, as Mercury out acted Socio in Amphitruo, until such time as the Play was ended, and his Vizard and disguise was taken off.  
Sed postquam fictas inclusit Pagina parts,  
Vera redit facies, dissimulata perit.  
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 than 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 virtues and Endeavours next under God and your Majesty, we enjoy 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 Indemnity 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 itself. What shall we have therefore?  
A very rugged and blunt Petition at the first hearing, and will be thought by some, better becoming a soldier than an Apostle, because Soldiers bred in the Camp, are not usually well versed in the smooth language of the Court.  
It is true, of all the Apostles S. Peter was most the soldier, for he beware 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 aught 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 Friars 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 persuade us, that all the Apostles were of their Creed, ready to fight for Christ's temporal Monarchy; and then their gloss upon S. Peter's Petition here will be, that he petitioned only for some great places at Gourt, when Christ should reign upon earth; which were a fowl error 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 Saviour's. Answer to S. Peter's Petition, that S. Peter petitioned only 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 Christ's temporal kingdom, 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 kingdom again unto Israel? Acts 1. But they preached no such Doctrine after his Ascension 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 to Pilate, John 18. Jesus answered, My kingdom is not of this world. If my kingdom were of this world, then would my servants fight for me that I should not be delivered to the Jews; but now my kingdom is not from hence.  
In which Words are two Enthymems.  
First, Christ's 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 Christ's temporal kingdom 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 only an Adverb of time there, but a stronger confirmation of what he had said before: namely, My Kingdom is not of this world.  
The Papists would enforce the like conclusion to maintain their Purgatory and forgiveness of sins after this Life, because our Saviour said Matth. 12. Whosoever speaketh against 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 kingdom. 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, There have been formerly very learned men in the Church of their judgement; but this Heresy 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 Christ's temporal kingdom, pray for the destruction, and attempt the ruin 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 passed 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 chiefly they who despsie Government; presumptuous are they, selfwilled; they are not afraid to speak evil of dignities. S. Judas points at them ver. 8. These filthy dreamers defile the flesh, despite 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 Plural Number, as the ground of it was first laid. He asks no more for himself, then for the rest; He doth not first draw up a General 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 Kingdom. 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 find 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 only for their own profit, saying, Who required this at your hands? who bade you forsake all and follow him? You might have stayed 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 only those who had forsaken 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 man's Life and Estate and Family, are as dear to him as the Rich man's 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 eternal 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 only 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 near.  
7 Nor doth he turn them over to others to take care for them, as Alexander would have done one of his soldiers, until the soldier 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. Verily 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 judging 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 hundred 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?  
THE END.