Die Veneris, 19 Julij. 1644.  
ORdered by the Lords in PARLIAMENT Assembled, That Mr. Vines hath hereby thanks given him by this House for the great pains he hath took in his Sermon preached before the Lords and Commons, on Thursday the Eighteenth of this instant July, in Margaret's Church Westminster, it being the day of Thanksgiving for the great mercy of God in the happy success of the Forces of both kingdoms against the Enemies of King and Parliament, near York: And that the said Mr. Vines be entreated to Print and publish his said Sermon; which no man is to presume to Print or reprint without his authority under his hand, as he will answer the contrary to this House.  
Jo. Browne, Cler. Parliamentorum.   

Die Veneris. 19 Julij. 1644.  
IT is this day Ordered by the Commons assembled in PARLIAMENT, That Sir Robert Harley do give the thanks of this House to Mr. Vines for the great pains he took in the Sermon he preached at the entreaty of both Houses, at S. Margaret's Westminster, upon the day of public Thanksgiving for the great Victory obtained against Prince Rupert and the Earl of Newcastle's Forces, and he is desired to publish it in Print.  
H. Elsing, Cler. Parl. D. Com.  
I appoint Abel Roper to print my Sermon. RI. VINES.   

A SERMON PREACHED BEFORE the Right honourable the LORDS And COMMONS Assembled in PARLIAMENT: At Margaret's Church in Westminster, upon Thursday the 18. day of July, 1644. It being the day of public Thanksgiving for the great mercy of God in the happy success of the Forces of both Kingdoms near York, against the Enemies of King and Parliament. By Alexander Henderson Minister at Edinburgh.  Job 34. 29. When he giveth quietness, who then can make trouble? And when he hideth his face, who then can behold him? whether it be done against a Nation, or against a man only. 
Published by Order of both Houses.  
LONDON: Printed for Robert Bostock, dwelling in Paul's churchyard, at the sign of the Kings Head. 1644.   

Die Veneris, 19 Iulii. 1644.  
ORdered by the Lords in Parliament assembled, That Mr. Henderson hath hereby thanks given him by this House, for the great pains he took in his Sermon preached before the Lords and Commons, on Thursday the eighteenth of this instant July, in Margaret's Church Westminster, it being the day of Thanksgiving for the great mercy of God in the happy success of the Forces of both Kingdoms, against the Enemies of King and Parliament, near York: And that the said Mr. Henderson be entreated to Print, and publish his said Sermon; which no man is to presume to Print, or reprint, without his authority under his hand, as he will answer the contrary to this House.  
Io. Brown, Cler. Parliament.   

Die Veneris. 19 Iulii. 1644.  
IT is this day Ordered by the Commons assembled in Parliament, That Sir Robert Harley do give the thanks of this House to Mr. Henderson, for the great pains he took in the Sermon he preached at the entreaty of both Houses at St. Margaret's Westminster, upon the day of public Thanksgiving, for the great Victory obtained against Prince Rupert, and the Earl of Newcastle's Forces: and he is desired to publish it in Print.  
H. Elsing, Cler. Parl. D. Com.  
I appoint Robert Bostock to Print this Sermon. Alex. Henderson.   

A Catalogue of the Names of those Divines, who have Preached before the Parliament, beginning Ian. 18. 1644. to July 18. 1644.  

At a Thanksgiving before the Parliament and City of London.  Jan. 18.— 
Mr. Martial. 1 Chron. 12. 38, 39, 40.  Jan. 31.— 


Mr. Cawdrey. Prov. 29. 8.  
Mr. Rutherfurd. Dan. 6. 26.    Febr. 28.— 


Mr. B●ylie. Zach. 3. 1, 2.  
Mr. Young. Psal. 31. 24.    Mar. 27.— 


Mr. Gillespie. Ezek. 43. 11.  
Mr. Bond. Isa. 45. 15.     

At a Thanksgiving for the Victory over Sir R. H●ptons Army.  Apr. 9— 


Mr. Ob. Sedgwick. Psal. 3. 8.  
Mr. Case. Dan. 11. 32.     

At the Thanksgiving for the Victory at Selby in Yorkshire.  Apr. 23.— 


Mr. Perne. Exod. 34. 6. not printed.  
Mr. Carryl. Rev. 11. 16, 17.    Apr. 24.— 


Dr. Staunton. Deut. 32. 31.  
Mr. Green. Neh. 1. 3, 4.    May 29.— 


Dr. Smith. Psal. 107. 6.  
Mr. Henry Hall. Matth. 11. 12.    June 26.— 


Mr. Hardwick. Psal. 126. 5, 6,  
Mr. Hickes. Isa. 28. 5, 6.     

At the Thanksgiving for the victory over Prince Rupert, and the surrender of York.  July 18. 


Mr. Vines. Isa. 63. 8.  
Mr. Henderson. Matth. 14. 21.      

Errata.  
Page 1. line 3, for of, r. in▪ p. 6 l. 8 for in, r for▪ p. 7 l. 27, r. a time▪ p. 11▪ marg. ●●●. p. 15 l. 12▪ for he, r. it. p. 21▪ l. 4. for thus, r. the.   

To the kirk and kingdom of SCOTLAND, Grace to you, and Peace from God our Father and the Lord Jesus Christ.  
THree reasons have prevailed with me, to set your Honourable and Reverend name before this Sermon: One is, That having Preached it before the Honourable Houses of the Parliament of England, I conceived it more convenient to send it to you in Print, then to direct it to them the second time, and in so doing I cannot apprehend any danger of censure: Because the ground of my Calling to join in so solemn an action, was rather a national concernment than any personal respect to me, or expectation of any thing that could proceed from my weakness, worthy of such an Auditory; as is one of the greatest, and gravest on earth. In this therefore (if I mistake not) I do comply with their intentions, and still follow their respects. Another Reason is, that after so long absence not only from my personal charge, but from you my mother Church, and Native country, I do willingly take hold of this opportunity to t●stifie that we your servants for Christ, who have the honour to be in this employment, do bow our knees to the Father of our Lord Jesus Christ, of whom the whole family of heaven and earth is named, that he would grant unto you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man, that Christ may dwell in your hearts by faith 
a Ephes. 3. 14, 15, 16. : And that we cannot enough render thanks to God for you, for all the joy wherewith we joy, for your sakes before our God, night and day praying exceedingly, that we might see your face, and (according to our calling and measure) might perfect that which is lacking in your faith. 
b Thes. 3. 9 10.  The opinion of the merit of prayer is abomination, but the principal theme and matter of the solemnity of the day, we take for an answer of the prayers of the godly in the three kingdoms, and in all the Reformed Kirks; And the desire we have to see you, is not only that natural instinct, which is to be found in all of our Nation, whom the cause of God hath brought from their own homes and habitations; but our longing to come unto you with rejoicing, bringing our sheaves with us, 
c Psal. 126. 6.  and to find you such as we would: for now we live if ye stand fast in the Lord 
d 1. Thes. 3. 8. . The third reason is, that I may, upon this occasion which God hath put in my hand, communicate unto you my humble thoughts for your good, unto which thousands of your sons, worthier, than I can have any reason to think myself to be, have according to the commandment of God and their manifold obligation, devoted and sacrificed themsel●●● and all that they have; For my part, since I am not able to pay my duty to the full, I shall still acknowledge my Obligation, c●●fesse my debt, and what I have (which is a small proportion to that which I owe) I shall willingly offer.  
The Lord hath done great things for you, and by you. His Spirit speaking in your faithful pastors, and working in your own hearts, will teach you and give you grace in wisdom and humility, to compare your present estate under the light, purity, liberty, and blessings of the gospel, with the darkness, corruptions, tyranny and miseries, which our forefathers were covered with under paganism of old, and under Antichrist afterwards, and which ourselves did endure under Antichristian Prelacy of late. It is true, the present times are full of sufferings, calamities, losses, and fears; all the three Kingdoms have drunken, although by equal draughts, of a very bitter cup, such as the Lord propineth when he is angry with his people, and no man knoweth when the end shall be: Yet if we consider what our miseries might have been, if these our miseries had not been, that we ought to choose affliction, and not impiety or iniquity, and that all our troubles are but the travellings of childbirth, to bring forth a Reformation; We will take the saying of Ecclesiastes to be spoken to every one of us: Say not thou, what is the cause that the former days were better than these? for thou dost not inquire wisely concerning this 
e Eccles. 7. 10. . I intend not to see forth the great power and merciful providence of God in the late seasonable Deliverance, and notable victory never to be forgotten, that being recent in your minds, and the intent of the following Sermon; We ought to be thankful for the undeniable presence of God, to stir up ourselves to take hold of him, lest he hide his face and depart from us, and to go on hereafter with confidence in his Name against the greatest difficulties.  
But when I call to mind what hath come to pass in these days, since the beginning of our troubles, and begin to consider the proceedings and results of Divine providence, contrary to the designs and devices of the Enemies, which they cannot d●ny, and far beyond the first intentions and particular desires of such as the Lord hath used for instruments in his work, which they do reverently acknowledge, I may make use of the grave and serious warning of the Apostle: Behold therefore the goodness and severity of God: on them which f●ll, severity; but towards thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off 
f Rom. 11. 22▪ . And that we may the more value the goodness of God to ourselves, we ought the more to behold the severity of God cutting off the pomp, the pride, the tyranny, and power of the Enemies. I may also with him (although writing of a matter of another kind) cry out: O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out! for who hath known the mind of the Lord or who hath been his counsellor 
g Rom. 11. 33, 34. ? Not only in the matter of salvation and damnation; but in the administrations of his providence, the Lord useth his sovereignty, and doth what seemeth good unto his wisdom: and although we know not the particular reason of every thing, yet this we know, whatsoever be the weakness of men upon the one hand, or the wickedness of men o● the other, that all things are done by him that ruleth the world, in great wisdom and justice, to his own glory and the good of his Church. Again, when from my sense of myself, & of my own thoughts & ways (which many thousands may observe, and no doubt do observe of themselves) I begin to remember, how men who love to live obscurely and in the shadow, are brought forth to light, to the view and talking of the world, how men that love quietness are made to stir, and to have a hand in public business; how men that love soliloquies and contemplations are brought upon debates and controversies, how men who love peace, are made to war and to shed blood; and generally how men are brought to act the things, which they never determined, nor so much as dreamed of before; The words of the Prophet Jeremy come to my remembrance: O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps (
h Ier. 10. 23. ): which imply the positive part: That the way of man is in the hand of God, and that the Lord directeth his steps to his own appointed ends; according to the saying of the wise Solomon (whether speaking of the Decrees of God or of the word of God) There are many devices in a man's heart, nevertheless the counsel of the Lord, that shall stand (
i Pro. 19 21. ). Experiments of things past, are documents of things to come. Let no man think himself absolute master of his own actions or ways: When thou wast young thou girdedst thyself, and walkedst whither▪ thou wouldst: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not (
k John 21. 18. ). Let no man say; I shall die in my nest, in mine own house with my children about me and under my wings (
l Job 29. 18. ). We will learn I hope by time (if we be not unteachable) to distinguish betwixt our first and natural will, and our second, our spiritual, and more deliberate will; and to say: Not my will, but thy Will be done (
m Mat. 26. 39 ). The seven years of ensuing Providence, may carry us as far beyond the present intentions, whether of the enemies of Religion, or our own, as the seven yee●s past have done, beyond our former intentions and theirs. The pulling down of popery in the Christian world, and the putting down of prelacy, and the supporters thereof in Britain, are equally feasible to the Almighty, who delighteth to turn our difficulties and impossibilities into the glorious demonstrations of his Divine Power, and who putteth motions into the hearts of men, which they turn into Petitions, and endeavours, and God by his Power, bringeth forth into reality and action, the conception; birth, and perfection is all from himself.  
When I speak of the future, and that which afterwards may come to pass, my meaning is, not that God will always, and throughout the whole work, use the same individual instruments, experience hath already proved the contrary: I speak of the Collective and successive body, which like a flood, runneth in a continual course, but the several parts pass by very quickly; Joshua must succeed to Moses, and Eliazar to Aaron, before the people of God be brought into Canaan, and others must come after them, before the Temple be builded; each one whom the Lord calleth, hath his own part. As the course of general Providence in the World, and of special Providence in the Kirk, goeth on constantly, according to the eternal Decrees of God, which men may oppose and clamour against, but can no more hinder then the rising of the Sun, and his ascending to his strength: So doth the course of particular Providence in the lives of men, which he cutteth off, or continueth at his pleasure: Nor should any man, who hath seen the beginnings of this work, offend, or be displeased, that his days are ended, before it end, more than others, who shall be honoured to be the witnesses of the glorious conclusion thereof, have cause to be grieved, that they have not seen, or had a hand in the beginnings of it: even as we have no more reason to be grieved, that our life lasteth not longer, then that it did not begin sooner. No man could know, but his life might have been as short in Peace, as it hath been in war; nor was it in any man's power in the time of Peace, to choose the manner of his death. It should be sufficient for us, that we follow the calling of God, that our life is not dear to us, when he, who spared not his life for us, calleth for it, that we are ready to lay it down in his Cause, and that it shall add to our blessedness, if we die not only in the Lord, but for the Lord.  
Let us therefore observe the Lord's Providence, admire his wisdom, & goodness, adore his sovereignty and greatness, and cheerfully offer, and give up ourselves to be disposed upon at his will, seeking his glory, and not our own, and to approve ourselves to our own consciences, and not to the world: This will make us sincere and straight in our course, when others are seeking themselves, quiet and secure in the midst of dangers, when others, like Magormissabib, have fear round about, and contented in confidence 
Ier. 20. 3.  of a recompense of reward from God, against the ingratitude of men, when Mercenaries have not the patience to bear it, because they served no other master, and had no other thing in their eye, but their wages: a poor compensation of their pains, and no proportion to the adventuring of their lives. It is a freq●●●● observation in history, upon a world of examples, that such as have deserved best of the public, have met not only with priv●●i●● ingratitude, but have often been recompensed evil for good, which hath given occasion to Politicians to enter upon the debate of two questions: One is: what can be the cause of this so universally known and confessed ingratitude, not only from particular persons, but from the public. The other is: how it cometh to pass, that notwithstanding this known ingratitude, there be same found in every age and State, that are more stirred up to deserve well of the public, nor discouraged, or deterred, by what hath befallen others before them. Concerning the first, amongst other answer● taken from that corruption, malice, and envy, which poisoneth the nature of man they allege, that it proceedeth from covetousness, which maketh the public to quarrel with them, that such may seem unworthy of reward, whose great merits they are either willing or unable to reward. The other they attribute to an heroic desire of immortal praise, and a divine disposition to do good to all. But our Profession can answer both in a word, that by a special providence, such as have deserved well, come short of their rewards from men, that they may learn in serving of men, to serve God, and by Faith and Hope to expect their reward from himself, and in end himself for their reward; and that notwithstanding all the ingratitude of the world, the Lord giveth generous spirits to his servants and stirreth them up by his Spirit (the motions whereof, they neither can, nor will resist) to do valiantly in his Cause. God hath made you a fruitful Mother of many sons, as England, France, and Ireland may this day bear witness. Never had your sons more cause to rejoice in their Mother; for God hath made you honourable: No● you the Mother more cause to rejoice in your Sons; for God hath put it in their hearts, to offer themselves willingly in & for the cause of Christ. If some have proved sons of Belial, void of grace and natural affection and have provoked you to pronounce a malidiction upon them, the Grace of God which hath made the difference, is the more to be magnified; and they that stand, as they are the more to be honoured, so are they warned; to take heed lest they fall.  
Two things there be chiefly, which will give you peace for the present, and through the blessing of God, will bring your troubles to a comfortable end; one is, that when ye hear of Separatists, Semi-separatists, Anabaptists, Antinomians, Libertines, Socinians, and of the many sects, which Satan the father of heresies and schisms, in opposition to the intended Uniformity in religion, hath raised in this kingdom, and which no wisdom under heaven is able to cure, but by settling the true government of the Kirk by Presbyteries and Synods: ye may call to mind, and apply to yourselves the wholesome counsel of the Prophet Micah, All people will walk, every one in the Name of his God, and we will walk in the Name of the Lord our God, for ever and ever (
n Micah 4. 5. ); he will not have us to promise to ourselves an universal consent in Religion through the whole earth; nor to suffer ourselves to be driven away by the example or slight of men, and cunning craftiness, whereby they lie in wait to deceive (
o Ephes. 4. 14. ): But will have us to walk in the Name of our God, which is nothing else but to understand, believe, and obey his word, by which he is known as by his Name; and this he will have us to do, not for some time, but for ever and ever; and with the counsel of the Prophet join the example of the Kirk of God, All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant; our heart is not turned back, neither have our steps declined from thy way, though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death (
p Psal. 44. 17, 18, 19 ). This testimony of your uprightness and constancy, that no trouble could move you, so much as in heart, to turn away from the way of God, will be a well spring of comfort to you in all your troubles, and this comfort (I speak it to the praise of the free grace of God) belongeth unto you: for would ye have dealt falsely in the Covenant, and forsaken the truth, ye might not only have escaped all the troubles which ye have sustained at home and abroad, but also have enjoyed all the Peace and plenty that the world could promise; This I speak as a natural man, and this indeed is the judgement of the natural man, looking no higher than this world, and the second causes: But as the Messenger of God, I may say, had ye dealt wickedly against his Covenant, and blessed yourselves in your own heart, saying, I shall have peace, though I walk in the imagination of mine heart, the Lord would not have spared you, but the anger of the Lord, and his jealousy would have smoked against you 
q Deu●. 29. 20. .  
The other thing that I would to this purpose commend, is that ye would remember, that besides heresy, which opposeth the truth professed by the Kirk, and beside schism, which destroyeth the Unity of the Kirk, profaneness of heart and life, which is a third p●st, hath ever spoiled the holiness of the Kirk, and is a most high provocation against the most holy Lord God, which we are all to strive against, as well as against heresy and schism, by joining the power of godliness with the Profession and form thereof 
r 2. Tim. ●. 5. , and by holding the mystery of the Faith in a pure Conscience 
s 1. Tim. 3. ●. , which some sometime amongst you, having put away (and that with violence done to their conscience, as the Word dimporteth) concerning Faith have made shipwreck 
t 1. Tim. 1. 19 , and have endeavoured to bring others upon the Rocks, that they might perish with them. Spiritual judgements are to be observed no less than temporal, both because there is more wrath in them, and they are more hardly discerned. Pelagianism of old, and Arminianism of late, is the just punishment of a formal Profession, Socinianism, of the neglect of the son of God, Antinomianism, of turning the grace of God into wantonness, Anabaptism, of baptising of Infants in private, and of the slighting of the baptism in public, as if it did not concern the whole Congregation; and Separation, of the despising of the true Government of the Kirk; so doth the Lord send strong delusions upon them that receive not the love of the truth, and take pleasure in unrighteousness 
u ●. Thes. 2. 10, 11, 12. . I will not excuse the length of this Epistle, because I intended it. I am not bounded to a time in writing, as I behooved to be in Preaching. I am bold with you, because I know you. To save you from spiritual judgements, to deliver you comfortably from your present troubles, and to make you walk worthy of the grace wherein the Lord hath abourded toward you, that you fall not, and that you may be presented faultless before Christ with joy, is and shall be the humble and earnest desire, and prayer of  
Your humble Servant, and obedient Son, in and for the Gospel of CHRIST.   

A SERMON PREACHED Before the Lords and Commons at Margaret's Church in Westminster, upon Thursday the 18. of July, 1644.  MATTH. 14. 21. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? 
MUch is this day required of Your Honours, much of You very Honourable, and much of us all, beloved of the Lord Jesus Christ. In the times of the old Testament, the Sacrifices of one Solemnity were much the same with the Sacrifices of another; Yet when more feasts did meet together in one day as the Sabbath, the first day of the month, and the feast of Trumpets, 
a Numb. 28. & 29.  all the Sacrifices of the several days were offered in that one day; which made the greater celebrity. The Lord hath this day multiplied his benefits upon us, as the Loaves and Fishes were multiplied in the hands of the Apostles, in the time of the distribution 
b John 6. : for no sooner is the day indicted to give thanks for one favour, but we hear the news of another, that we may add more fire, and multiply our Sacrifices.  
ALthough these words of our Lord, at the first hearing, 
why this Text chosen.  may seem not to be much important to the solemnity of the day, yet a twofold consideration hath led me to this choice: One is, because for some time past, where I had occasion to speak in public, I have been expounding and applying to our present Troubles, this part of the holy History, expressing the dangerous tempest, which tossed the Disciples of Christ at Sea, as an emblem and representation of the condition of the Church of Christ on earth, especially in the time of great trouble: herein following the example (beside many other interpreters) of a worthy instrument of Reformation, who in the Idolatrous and bloody times of Queen Mary, did upon this Text, in the evidence and power of the Spirit, write a large Admonition to the Professors of the truth in England 
c The admonition of John Knox to the professors of the truth in England. : And now being by Providence brought on to these words, expressing the deliverance of Peter out of his special tentation, and leading us toward the ceasing of the wind, and calming of the tempest, I judged them not unfit for the present condition, which God by his merciful Providence hath brought our affairs into at this time. The Lord who stretched forth his hand, and caught Peter, when he was beginning to sink, and soon after, made the wind to cease, which moved them that were in the Ship to come and worship him, saying▪ Thou art the son of God; the same Lord, even the Lord of Armies, and the God of battles, hath stretched forth his hand for our deliverance, and when he will, he can rebuke the winds, and by his Word make a comfortable calm, that all the three kingdoms may fall down and worship him, saying with one mind, and one mouth, to the hearing of all the Christian world, Of a truth thou art the son of God; which would prove a ground of reforming the House of God according to his own will: For if they had known the Son of God, the King of glory, they would not have crucified, but submitted unto him, and done his will. Another consideration also made me to fix upon this Text: although it doth not hold forth a formal thanksgiving, which is so ordinary in other places of Scripture, that nothing more; and that which followeth here afterward, is liker unto it, yet it containeth the materials, and layeth a foundation of the duty: for it is a notable and seasonable deliverance out of a great distress, together with a most powerful argument to enforce the duty of thanksgiving, taken from the unworthiness of the party on whom it is bestowed: Why didst thou doubt, O thou of little Faith? The depth of our distress, the greatness of our Deliverance, and the weakness of our Faith, which hath made a great deal of doubting, are fuel to inflame our hearts, and to make the fire of the Sacrifice to ascend.  
In the words going before, Peter had not so much Faith, 
Paraphrased.  as that when the wind became boisterous, he was able any more to walk on the water: for through the weakness of his faith, he beginneth to sink: yet he hath so much faith, that when he beginneth to sink, he cryeth out, Lord save me, and immediately the Lord answereth his Prayer, and sendeth him a present deliverance in such manner, as he might know it was from himself, for he stretched out his hand and caught him: but withal rebuketh him for the weakness of his faith, which made him so to waver, that at first he would assay to walk on the water, and now when he sees the wind boisterous, he beginneth to sink.  
The Text parteth itself in two branches: the one is a Deliverance, 
Divided.  the other a Reprehension. The branch of Deliverance beareth a sweet fruit of thankfulness, and the branch of reprehension, a more bitter, but very wholesome fruit of humiliation, which being tasted by us, maketh the deliverance to relish the better with ourselves, and the thankfulness the more acceptable to God: both together make up a composition like unto that of the holy oil and perfume, Exod. 30. and leadeth us up to the mountain of myrrh, and to the hill of Frankincense, Cant. 4. 6.  
In the deliverance of Peter, there be four things observable, and appliable unto our deliverance. 1. The greatness of it, Peter was delivered out of a great danger: he was walking upon the water, and the wind was boisterous. 2. The seasonableness and opportunity of it, when he was beginning to sink. 3. The sensibleness of the hand of Christ in working it: he stretched forth his hand, and caught him. 4. The relation of it to the Prayer of Peter, unto which it was a real answer: Peter cried, Lord save me and immediately Jesus stretched forth his hand, and caught him. And Fiftly, I take in the matter of the reprehension, which is the second part of the text, as it relateth to the deliverance: for his unbelief and doubting was the lead that made him sink, but free grace was the rock that carried him above, and so the deliverance was a free deliverance; not from his merit, but contrary to his demerit. From these particulars, I present this observation.  
Doct. That who so is wife, and desire to see the loving 
Doct.  kindness of the Lord in their Deliverance, that they may mutually love the Lord, and be thankful unto him, are to observe and consider not only the substance, and (if I may so call it) the bulk and body of their deliverance, but the circumstances also wherewith it is clothed, and with the train whereof it cometh accompanied unto us. For understanding whereof we are to distinguish not only in human actions between one man and another, but in all our actions toward God, and in all the actions of God toward us, betwixt the action itself, and the circumstances compassing and clothing it: for although Jurisconsults, Rhetoricians, and Divines, do differ about the enumeration and particular description of circumstances, yet all of them with one consent acknowledge that they are much to be heeded and observed. In our good actions, where the substance is but small, the circumstance maketh a supply. The poverty of the Widow added much weight to her two mites, which she threw into the Treasury: Verily I say unto you, that this poor widow hath cast more in then all these who hath cast into the Treasury: for all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living, Mark. 12 43 44. In all our evil actions, it aggravateth our transgression, that w●e who are but dust and ●shes, do sin against the greatest and goodest God, and that for trifles, for things of no worth and perishing. That we sin against Knowledge, and against Mercy. The distinction of sins of ignorance, of weakness, and presumption: the excusableness and inexcusableness of sin, ariseth from this ground. In the actions of God toward us, both the blessings and deliverances which we receive, are much illustrated and magnified by the circumstances of so great a God, that it is not lawful for us to endeavour to express how great he is; he being great without measure, that he should have loved us first, us so small, even before we were, and such, even his enemies, and so much, and so greatly, that he spared not his own son to die for us, spared not his own Spirit to dwell with us. Thus we see how this love is magnified and multiplied by the circumstances which make it a great love, a manifold love, a wonderful love. So is it also in Divine deliverances both of his people in the times of the old Testament, of his Church in the times of the new Testament, and of particular persons in both times. The Circumstances add much light and lustre unto them, to endear them the more unto us. No man can think upon the deliverance of the people of God from Egypt, and from Babylon, and of the Christian Church from persecution, but he must spend a great part of his thoughts upon the circumstances of the Deliverances. The Deliverances from the Armado, from the Powder-Treason, from the enemy since the beginning of this war, are great in substance, but each one of them is also admirable in the circumstances. And who can meditate upon the preservation and deliverance of Noah, of Joseph, of Moses, of David, of Daniel, of Jonah, of Peter, of Paul, and many others of old, and of late, but he must be affected with many particular occurrences of their deliverances? Natural men look to the substance only, and satisfy themselves in this, that they are delivered, but those that are spiritual, cannot satisfy themselves in the meditation of the Circumstances, with which they are deeply affected.  
There may be three reasons given, why circumstances of 
1. Reason.  this kind are to be observed. 1. Because the Lord God hath a Providence in the smallest things, in things most casual and contingent, and in such things as are arbitrary unto men, and seem most to depend upon their will and election. And what he dignifieth with his Providence, we ought not to disdain in our observation. The poorest of the works of Divine dispensation, is abundantly rich in our meditation. 2. There is much manifestation of love to the people of God 
2. Reason.  in circumstances, and much Revelation of the wrath of God against the enemy. When the Godly look upon them, their hearts are wonderfully affected, overcome, and melted within them; and when the wicked are constrained to hear of them, they are confounded within themselves, and never more than upon this ground, do apprehend, that God hath been fighting against them, and they fighting against God. 3. A third Reason may be, because the Lord prepareth matter 
3. Reason.  for a Sacrifice of glory and Thanksgiving to himself, not only from the great bundles and sheaves of his works, but from the small scattered ears of his Providence: for of him, and through him, and for him are all things.  
Upon these and the like grounds, we are to observe the circumstances of the work of God at this time. The Deliverance and victory itself, is like the moon shining in the 
Similes.  night with her borrowed light from the sun, yet the circumstances thereof are like the bright stars, and some of them of the first magnitude, twinkling, and sending out their light round about for our contemplation and comfort. The one is the fair and beautiful ground of the work, the other the embroidery and variety of colours wrought upon it by the hand of God, and laid before our eyes, that we may behold the manifold goodness, power, and wisdom of God.  
I shall now therefore enter upon the particulars formerly 
The greatness of Peter's deliverance.  proposed from the text: of which the first was the greatness of Peter's Deliverance at this time, which may appear, if we consider these three things. 1. The glory of Jesus Christ: if Peter had perished at this time, it had not been (speaking after the manner of men) without dishonour to the son of God: for being called by him to come upon the water, it would have been attributed to want of power in Christ, if he had perished, and it was his glory to save him; and so in this respect the Deliverance was great. 2. The danger he was in: the raging Sea ready to devour him, he being unable to save himself, and there being no other to help him, and therefore in this respect, the Deliverance great. 3. The danger the other Disciples were in: for if they had seen him sink down and swallowed up, what could they who were still tossed in the ship, have expected, but to have perished also? and therefore in respect of the Disciples, it was a great Deliverance. The Lord looketh to his own glory, to the distress of his servants that are like to perish, and to the scandal of others, and draweth them forth of many Waters. Psal. 18. 16.  
2. The seasonableness and opportunity of this Deliverance 
The seasonableness thereof.  is manifest by two things; one was, when the Sea through the boisterous wind was in the greatest rage; the other was, when he was brought very low in his own sense. It is familiar in Scripture to compare the Enemies of the Church to the raging waves of the Sea: when the enemy is most arrogant and proud, and when the Church and people of God are beginning to sink, than is the opportunity of the destruction of the one, and deliverance of the other: for in that nick of time, is the hand & power of God most discernible to his own glory, than is the confusion of the enemy most terrible, then is the deliverance of the Godly most wonderful, and comfortable. Hence is it that the Lord, who hath appointed time for every thing, and hath made every thing beautiful in his time, keepeth this rule in all his great deliverances: he suffereth the wicked to exalt themselves, and to gather strength, he giveth them sometimes Victories in a vicissitude with the people, and thereby hardeneth their own hearts, and the hearts of others that trust in them; (as when the magicians brought things to pass, like unto the Miracles of Moses) for how else should they grow up, and be made ripe for destruction? How should their cup be filled? He suffereth also his own people, and his own Cause sometimes to be borne down, for how else should they be in due time exalted? But all this is nothing else but a preparation for a glorious work of Justice and Mercy in the end. If men would lay this one parcel of Providence to heart, they would be forced against all their atheism, to cry out, Verily there is a reward for the righteous, verily he is God that judgeth the earth, Psalm. 58. 11.  
3. The third thing, it the sensibleness of the hand of 
The sensibleness of the hand of Christ in it.  Christ in delivering Peter, he stretched forth his hand, and caught him. He could have saved him by his word only, as Matth. 8. 8. The Centurion said, Speak the word only, and my servant shall be healed; Yea without speaking of the word, by his Divine power: for even when he did speak the word, it was not his Word, but his Power that wrought the miracle, as when before he said to Peter, Come, it was not his word but his power that made Peter to walk upon the water. Yet he stretched forth his hand for divers causes, but principally, that it might be known, that he it was that by his power did deliver him. Thus did he in working other Miracles, as in curing the Lepers, and the sick, that it might be known, that he himself, and no other did work them, and all to this effect, that when it is seen that his hand worketh deliverance, he may have the glory of it. Wherefore are the Works of God ascribed to the arm of God, the hand of God, the right hand of God, the finger of God, but that his power and efficiency may be acknowledged of us, and that he may have the praise of his own work? The Lord is a jealous God, and will not give his glory to another. He giveth many good things to the Children of men, and worketh many notable Deliverances for them, but the glory of them all he reserves for himself. Potiphar committed all that he had to the hand of Joseph, and kept nothing back from him but his Wife, which made Joseph to say (and we in this case may say it upon greater reason) how can I do this great wickedness and sin against God? Gen. 39 9 He is an Usurper, an Adulterer, an Idolater, and Atheist that robbeth God of his glory. Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; Let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me that I am the Lord, which exercise loving kindness, judgement, and righteousness in the earth: for in these things I delight, saith the LORD.  
4. A fourth thing to be taken notice of in this deliverance 
The Relation it had to the prayer of Peter.  is, the Relation it had to the prayer of Peter. he prayed in his danger and distress, and the Lord immediately stretched forth his hand and delivered him. The Blessings and Deliverances which God granteth unto his people are much endeared unto us by this, that they are the answer of our prayers: For beside the benefit and deliverance itself, our faith in the general is confirmed, that we worship not an idol, but the true and living God who heareth prayer. Our special faith is much strengthened; for hereby we know that God heareth our prayer, that through Jesus Christ our prayers and persons are accepted, and that he is our God.  
Hence it is observable that the Godly, such as Hannah, David, and others, speak to God in more familiar terms after they had received the answers of their prayers, than before. Our confidence also is increased. For upon the gracious answer of our prayers, we can with greater boldness present our petitions before the throne of Grace. No man maketh conscience of prayer, or endeavoureth to pray aright, but he maketh also conscience and endeavoureth to observe the answer of his prayers. Sometimes the present answer of prayer, is no other but the continuance of the spirit of prayer, which still helpeth our infirmities and maketh intercession for us, Rom 8. 26. Sometimes our prayer returneth into our bosom, Psal. 35. 13. where we find the peace of God which passeth all understanding, to keep our hearts and minds through Christ Jesus, Phil. 4. 7▪ Sometimes we have no other answer, but my grace is sufficient for thee: for my strength is made perfect in weakness, 2. Cor▪ 12▪ 9 And sometimes, either a better, or the same thing which we desired, and it may be with great advantage, is granted unto us: of which there be▪ many examples like unto this of the answer of Peter's prayer.  
The fifth and last thing which setteth forth this Deliverance, 
It was from free goodness.  is this, That it was of free goodness, and not from any perfection in him: for he is rebuked for his doubting as one of little faith. Where we may observe, that beside the wide difference betwixt believers and unbelievers, which is a difference in kind (faith elevating a believer far above natural men and unbelievers, as man is above the inferior creatures, and angels above men) There is a difference in degrees betwixt one believer and another, and betwixt a believer and himself; insomuch that one is said to be of little faith, and another to have great faith, and one and the same believer sometimes to have little; at other times great faith, Peter had faith to walk upon the water, which was the greater trial, but now when the wind is boisterous, which was the lesser temptation, his faith proveth weak, which was a Progstick of that which came to pass in his denial afterward 
a Quid aliud ●●t Christum sequi in atrium pontisicis quam super eisdem fluctibus ambulare cum Christo? et quid aliud erat tentatio Ancillae quam ventus adversarius? et quid aliud tentatio ex timore, quam hic submertio ex timore? Musculus, in Matth. 14. . I have not a mind nor is it proper for this time to weary your attention with the many distinctions of faith: that there is a faith which is an habit and virtue theological, and a faith which is a special gift: that there is a faith felt, and a faith unfelt: much less with the distinctions of faith formed and unformed, explicit and implicit. I would only tell you, that faith is said to be weak extensively, and in respect of the knowledge of the things to be believed: thus the faith of the Apostles, while they knew not the Resurrection of Christ, the faith of Rachab, the woman of Samaria, and many others who knew but few of the mysteries of faith, was but a weak faith: Or intensively and in respect of persuasion and application: It was long ere Thomas was brought to say, My Lord and my God. he that hath this weak faith may be considered of us as he hath faith, for weak faith is true faith, and as his faith is weak: as he hath faith he believeth and adhereth to the truth of the word, and in distress prayeth and cryeth with Peter, Lord save me▪ But as his faith is weakened by temptations and difficulties apprehended by natural sense and carnal reason, which is the wisdom of the world, and an enemy to the receiving of the wisdom of God, he doubteth, he wavereth, he staggereth▪ through a mixture of unbelief, which certainly is the work of the flesh, whatsoever Papists say to the contrary in commendation of doubting: and yet such is the goodness and grace of our Lord Jesus Christ, that in this night of darkness, in this winter season, he looketh at the root under the ground, and to the leaf of prayer which it sends forth, when neither fruit nor flower doth appear, and thereupon, he that breaketh not the bruised reed, and quencheth not the smoking flax, doth deliver his own children, which maketh them afterward when they recover their strengths, to think shame of themselves, and to admire of his wonderful goodness. Faith sometimes is like fire in the flint, which to the sense is as cold as another stone, yet hath fire in it naturally, as the soul which is partaker of the Divine Nature, hath faith in it supernaturally: Sometimes it is like fire in the tinder, sometimes like fire in the match, sometimes like fire in the candle, and sometimes like fire on the hearth, which enlighteneth and warmeth the whole room: But the Lord in answering the prayers of his people, looketh more to the truth then to the 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Etym.  degree of faith. The word of doubting (as some have searched into the nature of it) is borrowed from a balance or pair of weights, the scales whereof move and waver up and down inconstantly. We have another word Mark 11. 23. which signifieth to dispute or debate, because they who doubt have a dispute and debate of adverse parties within themselves, like that of the twins which struggled together in the womb of Rebecca, and makes them to go, and inquire of the Lord. The nature of faith, Heb. 11. 1. is a subsistence by which the mind looking constantly at Jesus Christ, is preserved from fluctuating and doubting, as when the tongue of the balance standeth straight and stable. But Satan, the old Adam, and the world, come in, and sometimes lift up the one scale in Presumption, and sometimes bear down the other in diffidence and pusilanimity. Christ opposeth to the one the danger of sinking, and to the other his Word and hand, that so the soul may be reduced to the stability and subsistence of Faith. Thus was the wonderful wisdom, Mercy, Truth, and Power of the son of God, manifested at that time, and many times since.  
And thus have I made a survey of the five Circumstances 
The five circumstances of Peter's deliverance applied to ours.  accompanying this miracle of Peter's Deliverance: all which are very appliable to that notable deliverance which the Lord hath wrought for us, for the public acknowledgement whereof, we hold this solemn Assembly. First, if it had pleased the Lord to turn his hand against us, which was stretched out for us against our enemies, the Name of God had been dishonoured, our Armies had been destroyed, and ourselves, that were but in a ship near unto them, had been in danger to have perished; and thus the deliverance is great.  
2. As it was great and eminent, so was it opportune and seasonable: I speak to them who are acquainted with the posture of affairs: the Enemy had exalted himself to the top of his pride, and had designed like Belshazzar and his Nobles, to make themselves merry with the spoils of the people of God, who, although their hearts were steadfast to the Cause and work of God, yet by divine dispensation, delaying their desires, and bringing them about in his own wise and secret way, were brought low, and therefore in the one respect, and the other, a very seasonable deliverance.  
3. The hand of God was sensibly seen in it: specially that when they were almost lost in the opinion of many of themselves, the Lord brought the wheel about upon the enemy so marvellously, that it is a wonder, that so many (although they had been naked men) could have fallen by the sword in so few hours.  
4. That in this the Lord answered the Prayer of his people: He hath heard us since the beginning of our Supplications, he hath given grace to continue in humiliation and Prayer, he hath many times returned our prayer into our bosom, he hath made his grace sufficient for us to uphold us, and hath given such victories, as have been large matter of thanksgiving: But in this he hath answered us above our expectation & particular desires at this time: For we would have been satisfied for the time with the rendering of that beleaguered City, but the Lord hath done much, yea, very much more.  
5. And we may justly add the last: That the deliverance was of free goodness: For our faith was not perfect. Were not many of us full of doubting and fears, yea full of unbelief, that it might have been said of some of us: Why have ye not believed, O ye of no Faith? And of the best of us, O ye of little faith, why did you doubt? Our hearts have been wavering, and moving up and down like a balance, sometimes presuming, sometimes distrusting, as wanting that subsistence of faith, which fixeth the heart, and maketh a stableness and staidness of the soul.  
It remains, that we make the right use of this notable 
The use of this work of divine Providence.  work of Divine Providence. To this purpose from the text, and from that which followeth after, and goeth before about the same subject; I shall propose three very necessary duties; and what may serve either for reproof, or comfort, shall be intermixed, and for brevity be taken in with the duties.  
The first we may learn from that which followeth, verse 
Use 1. Thankfulness in Adoration and Confession.  33. Then they which were in the Ship, came and worshipped him▪ saying, Of a truth thou art the son of God. They neither envy Peter, nor conceive any indignation against him▪ for his prerogative in walking upon the Water, which was not granted unto them, nor do they adore or admire▪ him, knowing that without Christ, he could not have been able to save himself. For they had seen him beginning to sink, and had heard him cry out, Lord save me; only they fell down before Christ, adoring him, and give him this great testimony: Of a truth thou art the son of God. They who before, through the hardness of their hearts, had not considered the Miracle of the Loaves, Mark▪ 6. 52▪ did by this miraculous work know him, and knowing him▪ they worshipped him: Nor did Christ reject their testimony, but by his silence, consented unto, and sealed the truth of it 
c Quid ergo est qd. Judaei dicu ●t cum virum quidem Dei & Prophetam fuisse, filium vero Dei non fuisse? Si filius Dei non fuit, certe neque vir Dei, neque Propheta fuit, cum non fit viri Dei ad exhibitum honorem divinitatis conticescere▪ Qui● dicat cum Caesarianum esse pr●bum ac ge●ui●um Caesari fidelem, qui honorem Casari ●o●● comp●●entem ob. a●um non repudi●ver●t, sed ag●ovoris? Muscul. in Matth. 14. . The same duty is required of us all: No man is to envy those Worthies, whom the Lord hath honoured to be instrumental in this great work. The Lord doth what, and by whom he will, and whom the Lord honoureth, it becometh us to honour, which if we grudge to do, the Lord will honour them the more. Again, no man ought to offer the fat of the Sacrifice, or the principal praise of the day unto the instruments: Did not many of them at first begin to sink? and as many times before, so all of them at that time, were constrained to cry out, Lord save us: but we must all, and they also with us, fall down before Christ our Saviour, and great Deliverer, and with one heart and voice, say and sing, Of a truth thou art the Son of God; which he will admit as a praise due unto his Name, and acceptable unto him, that he may have a Name above every Name. The humility of Gideon, in answering the pride of Ephraim, was no less commendable, 
Take heed to Emulation, and beware of envy.  than his courage against Midian, when he said unto them, What have I done now in comparison of you? is not the gleaning of the grapes of Ephraim, better than the vintage of Abiezer? It was the wisdom of Scipio the Roman general, when two of his soldiers contended about the crown (due to him who first scaled the walls) so hotly, that the whole Army was in danger to be divided, so to detirmine the question, that the crown was given to them both, both having (as he affirmed) climbed the wall together. It is observed by the learned for a rule, that in a contest for priority, and praise, when each party from self-love, taketh the first place unto himself, or from partiality, giveth it to him whom he affecteth, that he who unanimously hath the second voice, is to be preferred before all: Upon this ground, the sect of the Academics amongst the Philosophers hath been esteemed the best, because both the Stoics and Epicureans do give their voice to the Academics next unto themselves. If a general of an Army should examine his chief Commanders, who next themselves did best in battle, it were like that he who had the second voice, were of the greatest merit: and yet they observe a fallacy and reprehension here; for men cunningly do incline to give testimony next themselves, unto those that are not like to come in their way, or to stand in their light. There needeth no such contest amongst us: Let all men, falling down, give the praise unto God, and be content that the work is done, and they have been faithful in their performances. What hast thou, which thou hast not received? What hast thou received, which might not have been given to another, and which may not for thy pride and emulation, yet be taken from thee, and given to another?  
I know the distinction and difference which Moralists 
Difference betwixt Emulation and Envy.  make betwixt emulation and envy: that emulation hath place in the greatest and most magnanimous spirits, that he maketh them to covet and seek after the best gifts, that it affecteth the mind with grief, not because another is unworthy of that which he hath, (for that is indignation) nor because another hath that which himself wanteth, (for that is envy) but because thou wantest that which another hath, which beseemeth thee to have no less than him, and which by thy industry and the blessing of God▪ thou mightest have attained, or may yet attain unto: As when a Godly man is grieved, that with other Martyrs of Christ, for whose constancy in the Truth he rejoiceth, he hath not also been partaker of the glory of martyrdom: Or when a soldier is grieved, that with his fellow-soldiers, whose courage and success he congratulates, he had not a hand in the glorious victory against the enemy. I deny not, but such a pure emulation may be found in regenerate hearts, and that there may be somewhat like unto it in a Themistocles, that could not sleep when he began to think of the trophies of Miltiades 
d Plut. in Apo. . Yet would I have it acknowledged, that as emulation and envy are often expressed by one word in both the originals, so doth it come to pass that emulation (such is the base corruption of our nature) doth often degenerate into envy, and seldom is it seen, that he who is much emulous, is not somewhat envious 
e Ambae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sorores a●rae noctis siliae, Hesiod. Illa amulatio est laudabilis quae non est rivalitui similis. Cic. . Some kinds of sins do reign and rage most in the time of Peace and Prosperity, another sort in time of war and Trouble: but envy findeth matter to work upon at all times. It is a Monster of many heads: there is one kind of it like unto that in Joshua. Numb. 11. 27, 28. and in the Disciples of Christ, Mark. 9 38▪ and in the Disciples of John, Ioh. 3. 26. We are not free of this kind of envy. There is another kind of it, like that of the Philistines, Gen. 26. 14, 15. which is most diabolical. But besides these, there be other two sorts of it set on work by Satan at this time, and which all good men would beware of: One is of those that cannot admit an equal, that would engross all alone, Mat. 20. 11. Acts 13. 44. Another of those that cannot permit any to be preferred unto them, as in Cain, Gen. 4. 3. 4. In the brethren of Joseph, Acts 7. 9 In Miriam, Num. 12. 2. In Saul, 1 Sam. 18. It was foolishness in the women and people, yet it was truth in the Nobles of the Medes and Persians, Daniel 6. 4. 5. The Scribes, Pharises, Sadduces and people of the Jews, Matth. 23. 13. Acts 5. 17. Acts 13. 44. 45.  
We have an example of both sorts in the Courtiers of Saul against David, and in Pompey the great, and Julius Caesar 
f Caesar●e priorem, Pompeiusve p●r●m. . As it is one of the most common, so it is one of the greatest evils in the world: it being not only most opposite unto charity; but the cause of Contention, Mutinies, Lies, Slanders, Sedition, and bringeth a world of miseries from the justice of God. No sort of persons have more need to be upon their guard against this Enemy, than brethren, amongst whom, if once Emulations, Hatred, and Envy, find place to work division, they become irreconciliable. Like unto fragments of crystal glass, which after breaking cannot be demented again. Because the smallest injury, where kindness is deserved and expected, and much more envy, is judged to be ingratitude, which is acknowledged by all, who know the nature of it, to be a manifest injury, and as intolerable as any other. And of all sores of Brethren none have reason to take greater heed unto this evil, than such as naturally are strangers one to another, and of divers nations, but are sworn Brethren, if the fire of envy and hatred once begin to burn in their breasts, they want the affection of natural brethren to extinguish it. The best remedy for such, is the right embracing of one true Religion, and religiously to remember their Covenant, by which they are joined to Jesus Christ, and amongst themselves, which will make them forget that they be of divers countries and Kingdoms, and timely to resist all divisive motions, the mother whereof is Emulation and envy, which I heartily wish may be as far from us all, as it was from the Disciples of Christ at this time.  
Setting aside therefore with the Disciples all Emulation 
The Adoration of Christ.  and envy, all Admiration and Adoration of men, Let us follow the example of the Apostles in that twofold duty performed by them: the one is the Adoration of Christ, the other the Confession of Christ. They have not spoken amiss, who conceive that there be four parts of the moral worship of God, according to the parts of the first and great Commandment, Thou shalt love the Lord thy God with all thy heart, and all thy soul, and with all thy mind, and with all thy strength. Mark 12. Luk. 10. The first of them is, the attentive consideration of the works of God by the outward and inward senses. The second is, the right judging of the works of God by the mind and understanding. The third is, the congruous and suitable affection of the soul, by the heart which is the seat of the affections. The fourth is, the testification of this affection in our whole life, by the actions of the will. Amongst which (for they be many) these two in the Text are to be numbered: Adoration and Confession, which were the thanksgiving of the Disciples at this time, and now upon our Deliverance are required of us. And who is it that beholding the power of Christ in the greatness of the Deliverance, the wisdom of Christ in the seasonableness of the Deliverance, the jealousy of Christ, who will not give his glory to another, in the sensibleness of his hand in working it, the truth of Christ in hearing prayer according to his promise, and the mercy of Christ in passing by so many sins, and so much doubting, would not adore this mighty, wise, jealous, true, and merciful Lord? When the children of Israel had heard that the Lord had visited them, and that he had looked upon their affliction, Then they bowed their heads and worshipped, Exod. 4. 31. After that the Lord had spoken to Moses of the Religion of the Passeover, and the smiting of the first borne of Egypt, The people bowed the head and worshipped, Exod. 12. 27. When Jehoshaphat upon his Fast and Prayer heard from the Spirit of the Lord, which came upon Ichaziel, that the Lord was to fight for Judah, and that they were only to stand still and see the Salvation of the Lord, he bowed his head with his face to the ground, and all Judah and the Inhabitants of Jerusalem fell before the Lord worshipping the Lord, 2. Chron. 20. 18. At the restoring of Religion and cleansing of the house of God, the King and all that were present with him, bowed themselves and worshipped, 2. Chron. 29. 29. And shall not we when the Lord hath visited us, and looked upon our affliction, when he hath fought for us, and slain the strength and first-born of our enemies, when he is about the restoring of Religion, and the cleansing and building of his Temple, shall not we in all fear and reverence fall down and adore before him, acknowledging his sovereignty and our own baseness and unworthiness? Let the whole Church Militant and Triumphant, the twenty four Elders, and the four living creatures, men and angels, fall down and worship him that liveth for ever and ever, saying, Blessing, honour, glory and power, be unto him that sits upon the Throne, and unto the lamb for ever and ever.  
The other part of their thanksgiving, is their Confession 
The Confessing of Christ.  of Christ. They give him this testimony, of a truth thou art the son of God. This they all confess, and were ready to confess before all the world, which they also did afterward. Of this testimony John saith, Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God, 1 Joh. 4. 15. which is not so to be understood, as if no other truth were to be confessed of him, but because that main and fundamental truth was then controverted and denied by Seducers and Antichrists. The Lord requireth of each one of us according to our place and calling, that we confess and give our testimony unto such truths as are most called in question. At this time it is required of the Honourable Houses of Parliament, that they give unto Jesus this testimony, which is a necessary consequent of the testimony of the Apostles: That Jesus Christ is the King of his Church, and that it must be ruled by his sceptre. That the Government is upon his shoulder, without which all our adoration and Hallelujah, is but like the mocking of him by his enemies, when they clothed him, sometimes in purple, and sometimes in white, and did put a crown of thorns on his head, and in his hand a reed for a sceptre.  
No duty better beseemeth the Honourable Houses of Parliament than thankfulness: for in thankfulness there be three very eminent virtues suitable to their place and eminency. 1. Truth, when we acknowledge and profess who it is, from whom we have received the benefit. 2. Justice, in rendering mutual duties: As receiving is joined with giving; so is rendering with receiving, which natural men have considered 
Charitum num●r●s signific●t ●r●● actus distinctos in beneficiis, dare, aeccipere referee; carum nomen affectus quibus in benefice a●●, &c. Heming. de lege na●.  when they spoke of the three Graces. 3. Wisdom, because gratitude procureth the continuance of favour, as ingratitude, not seeing and discerning favours near unto us, moveth the Lord to remove them, that we may behold them afar off. So that gratitude hath Truth, Justice, and Prudence in it: but ingratitude is an Untruth, Injustice, and foolishness. Of all men in the world ungrate men unto God, are the most false, most unjust, and most foolish men. Far must this be, far I hope this shall be from the Honourable Houses and from both kingdoms.  
The second duty which I recommend, is obedience to the 
Use 2. Obedience to the voice of Christ.  Commands of Christ against all difficulties and temptations in the way. When▪ the Lord commanded the Disciples to enter into the ship, they obeyed, although he went not with them: and the darkness of the night was approaching, and when they met with a stormy and contrary wind, it never so much as entered into their hearts to turn back again. When our Lord commanded Peter to come unto him upon the water, he gave absolute obedience. Obedience is a principal part of self denial: by other virtues and graces we deny things of the world, and the natural delights of the flesh which concern the body; but this maketh us to deny our own will, and our natural reason, and to do the will of God. As a wild stock, when a sprig of good fruit is graffed in it, bringeth forth fruit according to the nature of the tree, from which the graft was taken, and not such as the stock would have borne, if it had not been graffed: So doth the wild stock of our old Adam, when the will and commandment of God by the hand of the Spirit; is graffed on it, bring forth fruit after the will of God, and not after our own natural will. The occasional and particular commands of Christ, for such a time, and upon such occasions, must be obeyed, no less than universal and perpetual commands, and the transgression of such commands is no less dangerous in the sad effects which it produceth. The examples of Abraham, Gen. 22. of Moses, Num. 20. 8. of Saul. 1 Sam. 15. of Ahab, 1 Kings 20. of the two men, whereof the one did wound, the other refused to wound the Prophet. 1 King▪ 20. of Jehu, 2 Kings 10. of Amaziah, 2 Chron. 25. and of many others, are evidences of this truth. My humble desire therefore, and earnest exhortation is, that in your great wisdom, ye may consider what the Lord requireth of you at this time, and in your zeal, set yourselves to the performance thereof, without discouragement or delay▪ against all difficulties, although you should be tossed with waves and contrary winds at the command of Christ, yet in the fourth watch he shall come to you and comfort you, and in the end shall bring you safe to the shore. Do not that which seemeth good in your own eyes, but obey his voice. Add not to the Law, nor detract from it, but do all that is written, turning neither to the right hand, nor to the left. And because nothing doth the Lord at this time more require, than the Reformation of Religion, which is long and earnestly expected at your hands by all the godly; go about it speedily, and put it not off upon carnal reason or worldly respects. We do distinguish betwixt open hostility and secret treachery: but we are also to distiuguish betwixt profane policy, and pious prudence. As the work of God is opposed by open hostility, and which is more dangerous by secret treachery; so is it hindered by carnal reason and worldly policy. Men may apprehend, that if they should settle religion presently, many would fall off, and your affairs should not succeed so prosperously: But I believe the contrary to be true, that the policy which Jeroboam and the Jews used in the time of Christ, Ioh. 11. a case not unlike unto ours, brought this same very evil upon them, which they feared, and did endeavour to avoid by their policy. Luther used to say, that three things would prove mighty hindrances to Christian religion. 1. Forgetfulness of the work of God. 2. Security, which he found prevailing already in his time, and 3. Policy and worldly wisdom, which would bring all things in order, and c●●e the public stirs with the counsel of man; to determine 
Own ratione in sanite.  the present controversies by human reason, was in his judgement to go mad with reason. Hezekiah was not guided by policy in his reformation, but removed the high places, and broke the Images, and cut down the groves, and broke in pieces the brazen Serpent that Moses had made: For unto those days the children of Israel did burn incense to it▪ and he called it Nehushtan, 2. King's 18. 4. This he did in the first year of his reign, in the first month, and suddenly 2. Chron. 29. 3. and 36. He cared neither for the Philistines, nor the king of Assyria, both of them rising against him, nor for the Idolaters in the land, but (which was all his policy) he trusted in the Lord God of Israel, 2. King's 18. 5.  
Some conceive that because I am a stranger, I may speak more freely than others; but for this very cause that I am a stranger, I am the more sparing in my expressions; Yet this much I may say, that there be three things which seem very strange to me. 1. That any should be found to speak against all the Reformed Churches, and to draw Disciples after them, unless they had great evidence of Scripture, or convincing reasons for the novations which they would introduce. 2. Although some such arise, yet it is a wonder that so intelligent a people, should be carried away with every wind, and scattered into so many Sects and divisions, which is a great scandal to Religion, a great sin and shame to such a people, a spiritual judgement in itself, and the cause of many other judgements spiritual and temporal, and an argument that this miserable war is not yet drawing to an end. 3. That reformation is suspended, because the people are distracted: Reformation being the only mean to reduce them to unity.  
The third duty which I recommend, is confidence in 
Use. 3. Confidence in Christ.  Christ against doubting. This was the Apostle Peter his weakness, both at this time, and afterward, that he doubted, and was afraid, which made him begin to sink, and there can be no full and through Obedience, without faith and confidence. Two things are necessary for this. 1. Self-denial, and renouncing all confidence in yourselves, or your own wisdom, courage, strength, or multitudes, all which are but the arm of flesh. Psalm. 44. 3, 4 5, 9, 7, 8. Wisdom will have us to use all good means, but faith will not have us to trust in them. 2. A firm persuasion, and full relying upon Christ, holding the eye of our soul upon him continually. John the Baptist, John 3. 33. useth two words to express the nature of faith and confidence; One is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Syr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cabala, the word of receiving, which in the Syriack is not every receiving, but a receiving of a Doctrine sent from God, as Divine, and sent from him. The other word is more, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Syr. Obsignavit, conclusit, hath set to his Seal: when the word is used of God toward us, we know the meaning, but when it is ascribed unto us in relation to God and his truth, it expresseth the testing of our conscience on the truth of God: that as the Lord sealeth his testimony unto us by the Sacraments, and by his own Spirit; so upon our part, our faith and affiance sealeth the truth of God, that we acquiesce in it, and close with God, and the matter is concluded betwixt the Lord and our souls. The writing thus sealed cannot be reversed, for while the seal is at it, it abides firm, and the seal is keeped by the Lord's faithfulness, for our benefit. This confidence will make us submit to the will of God, and to say, I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me: he will bring me forth to the light, and I shall behold his righteousness. Then she that is mine enemy shall see it, and shame shall cover her, which said unto me, Where is the Lord thy God? Mic. 7. 9, 10. Woe is me, for my hurt, my wound is grievous: but I said, Truly this is a grief, and I must bear it, Iere. 10. 19 This will carry us through all discouragements: because it maketh us to see greater things than the World. It opposeth the wrath of God against the terrors of the world, and the love of God against the love of the world. This assureth us of the presence of Christ in all our troubles, It is I, be not afraid. The most terrible word to the enemy, and the most comfortable to the godly. It persuadeth us, that God cannot deny himself, nor forsake his own cause, and for ourselves, that although this life, and all things in it should fail us, yet our happiness waits for us. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope, Psal. 16. 9 Much might be spoken here, and to good purpose, of the notes whereby to try our faith and confidence, whether it be weak or strong, and of the means to increase it, that it may come to a full assurance: but I have troubled you too much already, and therefore I shall only desire, that the recent proof of the mercy of God in our deliverance, may be added to your Calendar of former deliverances, to make your experience the stronger, that your hope and confidence may be the stronger for all time to come.  
FINIS.   

An Excellent Allegory, taken forth of this History by Augustine In his 14. Sermon, Upon the Words of our LORD.  
AS Christ going to the Mountain to pray, gave commandment to his Apostles, to get into a ship, and to go to the other side; so after his ascending into heaven, at his commandment the Gospel was to be carried through the Sea of this world. As the Ship wherein the Apostles of Christ were Passengers, meeteth with a great tempest: so the Church of Christ sustaineth waves of persecution, and is opposed by the various blasts of heretical winds. As the Disciples do not straightway forsake the Ship, but did toil in rowing: so the confession of our faith is not to be forsaken, but the teachers of the Church, both by word and writing, in the midst of the contrary winds of the world, and of the blasts of tumultuous heretics, are to discharge their office faithfully. Let the cross yard be set up, and Christ crucified, be looked upon, and let us not make defection from him, but follow his steps, let us, through suffering and death itself, press toward eternal glory. Let also white sails, that is, a pure and honest conversation, be laid hold of. Moreover, although the sea do rage, the wind withstand strongly, and the surges rise and make a noise, so that the ship be sore tossed, and covered with the waves, yet is she not drowned, but runneth to the Haven: so may indeed the Church be pressed, but can never be oppressed: for Christ is praying on high, and beholdeth his own, mightily wrestling with the contrary winds: He therefore intercedeth for them, that their faith fail not, but that they may carry unto the Nations these Noble, but to human reason, foreign wares of remission of sins, and the kingdom of heaven, through faith in Christ, freely offered to all that earnestly repent, and amend their lives. Furthermore this small Ship shall be tossed, and float on the water, till the Lord come, who alone is able to make a weighty body to walk upon the face of the liquid element, which shall come to pass about the fourth watch of the night, that is in the end of time, when the night of this world is, almost spent. In the mean while, although the roaring Sea do murmur and repine under the feet of the Lord, yet nilling willing, it is constrained to bear him; so, although the swelling pride and powers of the world arise together never so high, yet our Head shall trample on their head. But when Christ cometh near unto the ship, before he be clearly seen and known of his own, he striketh their hearts with a new terror, that they seem to themselves to see a Ghost: for in the darkness of this night we are not able rightly to understand the work of the Lord: But when the darkness is scattered, and all the storm calmed, we shall know him aright, and shall worship him as the true Son of God, our Redeemer and Saviour. It is our part who do live about the fourth watch, & upon whom the ends of the world are come, 1. Cor. 10. 11. to provide, lest that by the sudden and unlooked for coming of the Lord, we be surprised and confounded: for as Christ in one moment, and with one thrust, brought the ship into the harbour; so before we can look about us or turn ourselves, eternity shall come upon us; for the Elects sake these days shall be shortened. Matth. 24. 22.  
FINIS.