MUch is this day required of Your Ho­nours, much of You very Honourable, and much of us all, beloved of the Lord Iesus 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 moneth, and the feast of Trumpets, Numb. 28. & 29. all the Sacrifices of the severall dayes were offered in that one day; which made the greater celebrity. The Lord hath this day multiplyed his benefits upon us, as the Loaves and Fishes were multiplyed in the hands of the Apostles, in the time of the distri­bution [Page 2] John 6.: for no sooner is the day indicted to give thanks for one favour, but we heare the newes of another, that we may adde more fire, and multiply our Sacrifices.

ALthough these words of our Lord, at the first hearing,VVhy 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 publike, 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 Embleme 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 trueth in England The admoni­tion of Iohn 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 speciall tentation, and lead­ing us toward the ceasing of the winde, and calming of the tempest, I judged them not unfit for the present condition, which God by his mercifull Providence hath brought our affaires into at this time. The Lord who stretched forth his hand, and caught Peter, when he was beginning to sinke, and soon after, made the winde to cease, which moved them that were in the Ship to come and worship him, saying▪ Thou art the Sonne of God; the same Lord, even the Lord of Armies, and the God of battells, hath stretched forth his hand for our deliverance, and when he will, he can rebuke the windes, and by his Word make a comfortable calme, that all the three Kingdomes may fall downe and worship him, saying with one minde, and one mouth, to the hearing of all the Christian world, Of a truth thou art the Sonne of God; which would prove a ground of reforming the House of God according to his own will: For if they had knowne the Son of God, the King of glory, they would not have crucified, but submitted [Page 3] unto him, and done his will. Another consideration also made me to fix upon this Text: although it doth not hold forth a formall 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 materialls, and layeth a foundation of the duty: for it is a notable and seasonable deliverance out of a great distresse, together with a most powerfull argument to enforce the du­ty of Thankesgiving, taken from the unworthinesse of the party on whom it is bestowed: Why diddest thou doubt, O thou of little Faith? The depth of our distresse, the greatnesse of our Deliverance, and the weaknesse of our Faith, which hath made a great deale of doubting, are fuell to enflame 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 winde became boysterous, he was able any more to walke on the water: for through the weaknesse of his faith, he beginneth to sinke: yet he hath so much faith, that when he beginneth to sinke, 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 withall rebuketh him for the weaknesse of his faith, which made him so to waver, that at first hee would assay to walke on the water, and now when he sees the winde boyste­rous, he beginneth to sinke.

The Text parteth it self in two branches: the one is a De­liverance,Divided. the other a Reprehension. The branch of Delive­rance beareth a sweet fruit of thankfulnesse, and the branch of reprehension, a more bitter, but very wholsome fruit of hu­miliation, which being tasted by us, maketh the deliverance to relish the better with our selves, and the thankfulnesse the more acceptable to God: both together make up a compo­sition like unto that of the holy oyle and perfume, Exod. 30. and leadeth us up to the Mountaine of Myrrhe, and to the hill of Frankincense, Cant. 4. 6.

In the deliverance of Peter, there be four things observe­able, and appliable unto our deliverance. 1. The greatnesse [Page 4] of it, Peter was delivered out of a great danger: hee was walking upon the water, and the winde was boisterous. 2. The seasonablenesse and opportunity of it, when he was beginning to sinke. 3. The sensiblenesse of the hand of Christ in work­ing it: Hee stretched forth his hand, and caught him. 4. The relation of it to the Prayer of Peter, unto which it was a reall answer: Peter cryed, Lord save me and immediately Iesus 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 demerite. From these particulars, I present this obser­vation.

Doct. That who so is wife, and desire to see the lovingDoct. kindnesse of the Lord in their Deliverance, that they may mutually love the Lord, and be thankfull unto him, are to observe and consider not onely 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 commeth accompanied unto us. For understand­ing whereof we are to distinguish not onely in humane 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 it self, and the circumstances compassing and clo­thing it: for although Jurisconsults, Rhetoricians, and Di­vines, doe 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 poore widow hath cast more in then all these who hath cast into the Treasury: for all they did cast in of their abundance, but shee of her want did cast in all that she had, even all her living, Mark. 12 43 44. In all our evill actions, it aggravateth our transgression, that w [...]e [Page 5] who are but dust and [...]shes, doe sinne against the greatest and goodest God, and that for trifles, for things of no worth and perishing. That we sinne against Knowledge, and against Mercy. The distinction of sinnes of ignorance, of weak­nesse, and presumption: the excusablenesse and inexcusable­nesse of sinne, 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 lawfull for us to endeavour to expresse how great hee is; he being great with­out measure, that he should have loved us first, us so small, even before vve vvere, and such, even his enemies, and so much, and so greatly, that he spared not his ovvne Sonne to die for us, spared not his ovvne Spirit to dvvell vvith us. Thus we see how this love is magnified and multiplyed by the circumstances which make it a great love, a manifold love, a wonderfull 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 Nevv Testament, and of particu­lar persons in both times. The Circumstances adde much light and lustre unto them, to endeare them the more unto us. No man can thinke 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 enemie since the beginning of this VVarre, 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 Ioseph, of Moses, of David, of Daniel, of Ionah, of Peter, of Paul, and many others of old, and of late, but he must be affected with many particular occurrences of their deliverances? Naturall men look to the substance onely, and satisfie themselves in this, that they are delivered, but those that are spirituall, cannot satisfie themselves in the meditation of the Circumstances, with which they are deeply affected.

[Page 6]There may be three reasons given, why circumstances of1. Reason. this kind are to be observed. 1. Because the Lord God hath a Providence in the smallest things, in things most casu­all 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 disdaine 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 God2. 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 heare of them, they are confounded within themselves, and never more then upon this ground, doe apprehend, that God hath been fighting against them, and they fighting against God. 3. A third Reason may be, because the Lord prepareth mat­ter3. Reason. for a Sacrifice of glory and Thanksgiving to himself, not onely from the great bundles and sheaves of his works, but from the small scattered eares 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 worke of God at this time. The Deli­verance and victory it self, is like the moone shining in theSimiles. night with her borrowed light from the Sunne, yet the cir­cumstances thereof are like the bright Starres, and some of them of the first magnitude, twinckling, and sending out their light round about for our contemplation and comfort. The one is the faire and beautifull ground of the worke, 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 goodnesse, power, and wisedome of God.

I shall now therefore enter upon the particulars formerlyThe greatness of Peters deli­verance. proposed from the text: of which the first was the greatnesse of Peters Deliverance at this time, which may appeare, if we consider these three things. 1. The glory of Jesus Christ: if Peter had perished at this time, it had not been (speaking [Page 7] after the manner of men) without dishonour to the Sonne of God: for being called by him to come upon the water, it would have been attributed to want of power in Christ, if hee 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 devoure him, he being unable to save himself, and there being no other to helpe him, and therefore in this respect, the Deliverance great. 3. The danger the other Disciples were in: for if they had seen him sinke 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 distresse of his servants that are like to perish, and to the scandall of others, and draweth them forth of many Waters. Psal. 18. 16.

2. The seasonablenesse and opportunity of this Delive­ranceThe seasonable­nesse thereof. is manifest by two things; one was, when the Sea through the boysterous winde was in the greatest rage; the other was, when he was brought very low in his owne sense. It is familiar in Scripture to compare the Enemies of the Church to the raging waves of the Sea: when the enemie is most arrogant and proud, and when the Church and people of God are beginning to sinke, then 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 discern­able to his ovvn glory, then is the confusion of the enemy most terrible, then is the deliverance of the Godly most vvonderfull, and comfortable. Hence is it that the Lord, vvho hath appointed time for every thing, and hath made every thing beautifull in his time, keepeth this rule in all his great deliverances: hee suffereth the vvicked to exalt them­selves, and to gather strength, hee giveth them sometimes Victories in a vicissitude with the people, and thereby hard­neth their own hearts, and the hearts of others that trust in them; (as when the Magitians brought things to passe, 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? Hee suffereth also his owne people, and his owne [Page 8] Cause sometimes to be borne downe, for how else should they be in due time exalted? But all this is nothing else but a preparation for a glorious worke of Justice and Mercy in the end. If men would lay this one parcell of Providence to heart, they would be forced against all their Atheisme, to cry out, Verily there is a reward for the righteous, verily hee is God that judgeth the earth, Psalm. 58. 11.

3. The third thing, it the sensiblenesse of the hand ofThe sensible­ness of the hand of Christ in it. Christ in delivering Peter, Hee 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 onely, 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 knowne, 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 sicke, that it might be knowne, that he himself, and no other did worke 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 Arme of God, the hand of God, the right hand of God, the finger of God, but that his power and efficiency may be acknovvledged of us, and that he may have the praise of his ovvn vvork? The Lord is a jealous God, and vvill not give his glory to another. Hee giveth many good things to the Children of men, and vvor­keth 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 Ioseph, and kept nothing back from him but his Wife, vvhich made Ioseph to say (and vve in this case may say it upon greater reason) how can I doe this great wickednesse and sinne 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 Wisdome, neither let the mighty man glory in his might; [Page 9] 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 kindnes, judgement, and righte­ousnesse in the earth: for in these things I delight, saith the LORD.

4. A fourth thing to be taken notice of in this deliveranceThe Relation it had to the prayer of Peter. is, the Relation it had to the prayer of Peter. Hee prayed in his danger and distresse, and the Lord immediatly stretched forth his hand and delivered him. The Blessings and Delive­rances which God graunteth unto his people are much en­deared unto us by this, that they are the answer of our prayers: For beside the benefit and deliverance it selfe, our faith in the generall is confirmed, that wee worship not an Idoll, but the true and living God who heareth prayer. Our speciall faith is much strengthened; for hereby wee 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 observeable that the Godly, such as Hannah, David, and others, speake to God in more familiar termes after they had received the answers of their prayers, then be­fore. Our confidence also is increased. For upon the gra­cious answer of our prayers, we can with greater boldnes pre­sent our petitions before the throne of Grace. No man maketh conscience of prayer, or endeavoureth to pray a­right, but hee 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 bosome, Psal. 35. 13. where we finde the peace of God which passeth all understanding, to keepe our hearts and mindes through Christ Iesus, Phil. 4. 7▪ Sometimes we have no o­ther answer, but my grace is sufficient for thee: for my strength is made perfect in weakenes, 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 bee▪ many examples like unto this of the answer of Peters prayer.

[Page 10]The fifth and last thing which setteth forth this Delive­rance,It was from free goodnes. is this, That it was of free goodnes, 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 beleevers and unbeleevers, which is a difference in kind (faith elevating a beleever far above na­turall men and unbeleevers, as man is above the inferiour creatures, and angels above men) There is a difference in degrees betwixt one beleever and another, and betwixt a be­leever and himself; insomuch that one is said to be of little faith, and another to have great faith, and one and the same beleever sometimes to have little; at other times great faith, Peter had faith to walk upon the water, which was the greater triall, but now when the winde is boysterous, which was the lesser temptation, his faith proveth weak, which was a Prog­stick of that which came to passe in his deniall afterward 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 minde nor is it proper for this time to wearie your attention with the many distinctions of faith: that there is a faith which is an habite and vertue Theologicall, and a faith which is a speciall gift: that there is a faith felt, and a faith unfelt: much lesse with the distinctions of faith formed and unformed, explicite and implicite. I would onely tell you, that faith is said to be weake extensively, and in respect of the knowledge of the things to be beleeved: 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 weake faith: Or intensively and in respect of per­swasion and application: It was long ere Thomas was brought to say, My Lord and my God. Hee that hath this weake faith may be considered of us as hee hath faith, for weake faith is true faith, and as his faith is weak: as he hath faith he beleeveth and adhereth to the truth of the word, and in distresse prayeth and cryeth with Peter, Lord save mee▪ But as his faith is weakned by temptations and difficulties apprehended by naturall sense and carnall reason, which is the wisdome of the world, and an enemy to the receiving of the wisdome of God, hee doubteth, hee wavereth, hee staggereth▪ [Page 11] through a mixture of unbeliefe, which certainely is the work of the flesh, whatsoever Papists say to the contrary in com­mendation of doubting: and yet such is the goodnes and grace of our Lord Iesus Christ, that in this night of darknes, in this winter season, he looketh at the root under the ground, and to the leafe of prayer which it sends forth, when neither fruit nor flower doth appeare, and thereupon, hee that break­eth not the bruised reed, and quencheth not the smoaking flax, doth deliver his owne children, which maketh them af­terward when they recover their strengths, to thinke shame of themselves, and to admire of his wonderfull goodnes. 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 soule 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 enlightneth and warmeth the whole roome: But the Lord in answering the prayers of his people, looketh more to the truth then to the [...]. Etym. degree of faith. The word of doubting (as some have searched into the nature of it) is borrowed from a ballance or paire of weights, the scales whereof move and waver up and downe inconstantly. Wee have another word Marke 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 wombe of Rebecca, and makes them to goe, and enquire of the Lord. The nature of faith, Heb. 11. 1. is a subsistence by which the minde looking constantly at Jesus Christ, is preserved from fluctuating and doubting, as when the tongue of the Ballance standeth streight and stable. But Satan, the old Adam, and the world, come in, and sometimes lift up the one scale in Presumption, and sometimes beare 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 wonderfull Wisedome, [Page 12] Mercy, Truth, and Power of the Sonne of God, manifested at that time, and many times since.

And thus have I made a survey of the five CircumstancesThe five cir­cumstances of Peters delive­rance applyed to ours. accompanying this miracle of Peters Deliverance: all which are very appliable to that notable deliverance which the Lord hath wrought for us, for the publick acknowledge­ment whereof, we hold this solemne Assembly. First, if it had pleased the Lord to turne 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 our selves, that were but in a ship neere 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 affaires: the Enemy had exalted himselfe to the top of his pride, and had designed like Belshazzar and his Nobles, to make themselves merry with the spoiles of the people of God, who, although their hearts were stedfast to the Cause and work of God, yet by divine dispensation, de­laying their desires, and bringing them about in his owne 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 wheele 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 houres.

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 bosome, 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 [Page 13] have been satisfied for the time with the rendring of that be­leagred City, but the Lord hath done much, yea, very much more.

5. And we may justly adde the last: That the deliverance was of free goodnesse: For our faith was not perfit. Were not many of us full of doubting and feares, yea full of unbe­liefe, that it might have been said of some of us: Why have ye not beleeved, O yee of no Faith? And of the best of us, O yee of little faith, why did you doubt? Our hearts have been wa­vering, and moving up and down like a Ballance, sometimes presuming, sometimes distrusting, as wanting that subsistence of faith, which fixeth the heart, and maketh a stablenesse and staiednesse of the soule.

It remaines, that we make the right use of this notableThe use of this worke of Di­uine Provi­dence. worke 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 learne from that which followeth, verse Use 1. Thank­fulnesse in Adoration and Confession. 33. Then they which were in the Ship, came and worshipped him▪ saying, Of a truth thou art the Sonne of God. They neither envie Peter, nor conceive any indignation against him▪ for his prerogative in walking upon the Water, which was not granted unto them, nor doe 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 sinke, and had heard him cry out, Lord save me; only they fell downe before Christ, adoring him, and give him this great testimony: Of a truth thou art the Sonne of God. They who before, through the hardnesse of their hearts, had not consi­dered the Miracle of the Loaves, Marke▪ 6. 52▪ did by this miraculous worke know him, and knowing him▪ they wor­shiped him: Nor did Christ reject their testimony, but by his silence, consented unto, and sealed the truth of it Quid ergo est qd. Iudaei 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 [Page 14] same duty is required of us all: No man is to envie those Worthies, whom the Lord hath honoured to be instrumen­tall in this great worke. The Lord doth what, and by whom he will, and whom the Lord honoureth, it becometh us to honour, which if we grudge to doe, the Lord will honour them the more. Againe, no man ought to offer the fat of the Sacrifice, or the principall 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 downe 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 hee may have a Name above every Name. The humility of Gideon, in answering the pride of Ephraim, was no lesse commen­dable,Take heed to Emulation, and beware of envie. then his courage against Midian, when hee said unto them, What have I done now in comparison of you? is not the gleaning of the grapes of Ephraim, better then the vintage of Abi­ezer? It was the wisedome of Scipio the Roman Generall, when two of his Souldiers contended about the Crowne (due to him who first scal'd the walles) so hotly, that the whole Army was in danger to be devided, so to detirmine the question, that the Crowne was given to them both, both having (as he affirmed) climed 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 Academiques amongst the Philosophers hath beene esteemed the best, because both the Stoicks and Epicureans doe give their voice to the Academiques next unto them­selves. If a Generall of an Army should examine his chief Commanders, who next themselves did best in battell, it were like that he who had the second voice, were of the grea­test merit: and yet they observe a fallacy and reprehension heere; for men cunningly doe incline to give testimony next [Page 15] 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 downe, give the praise unto God, and be content that the work is done, and they have been faithfull 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 MoralistsDifference be­twixt Emulati­on and Envy. make betwixt emulation and envy: that emulation hath place in the greatest and most magnanimous spirits, that hee ma­keth them to covet and seek after the best gifts, that it affect­eth the minde with griefe, 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 envie) but because thou wantest that which another hath, which beseem­eth thee to have no lesse then him, and which by thy industry and the blessing of God▪ thou mightest have attained, or may yet attaine unto: As when a Godly man is grieved, that with other Martyrs of Christ, for whose constancy in the Truth he rejoyceth, he hath not also been partaker of the glory of Martyrdome: Or when a Souldier is grieved, that with his fellow-souldiers, whose courage and successe he congra­tulates, he had not a hand in the glorious victory against the enemy. I denie 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 Trophees of Miltiades Plut. in Apo.. Yet would I have it acknowledged, that as emulation and envy are often ex­pressed by one word in both the Originalls, so doth it come to passe that emulation (such is the base corruption of our nature) doth often degenerate into envy, and seldome is it seen, that he who is much emulous, is not somewhat envi­ous Ambae [...] sorores a [...]rae no­ctis siliae, Hesiod. Illa amulatio est laudabilis quae non est rivalitui similis. Cic.. Some kinds of sinnes doe reign and rage most in the time of Peace and Prosperity, another sort in time of Warre and Trouble: but envy findeth matter to work upon at all times. It is a Monster of many heads: there is one [Page 16] kind of it like unto that in Ioshua. Numb. 11. 27, 28. and in the Disciples of Christ, Mark. 9. 38▪ and in the Disciples of Iohn, Ioh. 3. 26. We are not free of this kind of envy. There is another kind of it, like that of the Philistims, Gen. 26. 14, 15. which is most diabolicall. But besides these, there be other two sorts of it set on worke by Satan at this time, and which all good men would beware of: One is of those that cannot admit an equall, that would engrosse 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 Ioseph, Acts 7. 9. In Miriam, Num. 12. 2. In Saul, 1 Sam. 18. It was foolishnesse 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 Iulius Caesar 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 Charitie; 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, then brethren, amongst whom, if once Emulations, Hatred, and Envy, find place to worke division, they become irreconciliable. Like unto fragments of Crystall glasse, which after breaking can­not be demented againe. Because the smallest injurie, where kindnes is deserved and expected, and much more envie, is judged to be ingratitude, which is acknowledged by all, who know the nature of it, to be a manifest injurie, and as intollerable as any other. And of all sores of Brethren none have reason to take greater heed unto this evill, then such as naturally are strangers one to another, and of divers nations, but are sworne Brethren, if the fire of envie and hatred once begin to burne in their breasts, they want the affection of na­turall brethren to extinguish it. The best remedy for such, is the right embracing of one true Religion, and religiously [Page 17] to remember their Covenant, by which they are joyned to Jesus Christ, and amongst themselves, which will make them forget that they be of divers Countreys and Kingdoms, and timely to resist all divisive motions, the mother whereof is Emulation and envie, which I heartily wish may be as farre from us all, as it was from the Disciples of Christ at this time.

Setting aside therefore with the Disciples all EmulationThe Adoration of Christ. and Envie, all Admiration and Adoration of men, Let us follow the example of the Apostles in that twofold dutie performed by them: the one is the Adoration of Christ, the other the Confession of Christ. They have not spoken amisse, who conceave that there be foure parts of the Morall 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 minde, 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 minde and understanding. The third is, the congruous and sutable affection of the soule, 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 numbred: 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 greatnes of the Delive­rance, the wisedome of Christ in the seasonablenesse of the Deliverance, the jealousie of Christ, who will not give his glory to another, in the sensiblenesse 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 mightie, wise, jealous, true, and mercifull Lord? When the children of Is­rael had heard that the Lord had visited them, and that hee had looked upon their affliction, Then they bowed their heads and worshipped, Exod. 4. 31. After that the Lord had spoken [Page 18] 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 Iehoshaphat upon his Fast and Prayer heard from the Spirit of the Lord, which came upon Ichaziel, that the Lord was to fight for Iudah, and that they were onely to stand still and see the Salvation of the Lord, he bowed his head with his face to the ground, and all Iudah and the Inhabitants of Ierusalem 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 wee when the Lord hath visited us, and looked upon our affliction, when he hath foughten for us, and slaine 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 feare and reverence fall downe and adore before him, acknow­ledging his Soveraignitie and our owne basenes and unwor­thines? Let the whole Church Militant and Triumphant, the twenty foure Elders, and the foure living creatures, men and angels, fall downe 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 Lambe for ever and ever.

The other part of their thanksgiving, is their ConfessionThe Confes­sing of Christ. of Christ. They give him this testimony, of a truth thou art the Sonne of God. This they all confesse, and were ready to confesse before all the world, which they also did afterward. Of this testimony Iohn saith, Whosoever shall confesse that Iesus 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 confest of him, but because that maine and fundamentall truth was then controverted and denyed by Seducers and Antichrists. The Lord requireth of each one of us accord­ing to our place and calling, that wee confesse and give our testimonie 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 testimonie, which is a [Page 19] necessary consequent of the testimonie of the Apostles: That Iesus Christ is the King of his Church, and that it must be ruled by his Scepter. 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 cloa­thed him, sometimes in purple, and sometimes in white, and did put a Crowne of thornes on his head, and in his hand a reed for a Scepter.

No duty better beseemeth the Honourable Houses of Par­liament then thankfulnesse: for in thankfulnesse there be three very eminent vertues sutable to their place and eminencie. 1. Truth, when wee acknowledge and professe who it is, from whom we have received the benefit. 2. Justice, in rendring mutuall duties: As receiving is joyned with giving; so is rendering with receiving, which naturall men have con­sideredCharitum 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. Wisdome, because gratitude procureth the continuance of favour, as ingratitude, not seeing and discerning favours neere unto us, moveth the Lord to remove them, that we may behold them afarre off. So that gratitude hath Truth, Justice, and Pru­dence in it: but ingratitude is an Untruth, Injustice, and Foolishnesse. Of all men in the world ungrate men unto God, are the most false, most unjust, and most foolish men. Farre must this be, farre I hope this shall be from the Honou­rable Houses and from both Kingdomes.

The second dutie which I recommend, is obedience to theUse 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 hee went not with them: and the darknes of the night was approaching, and when they met with a stormy and contrary winde, it never so much as entred into their hearts to turne backe againe. When our Lord commanded Peter to come unto him upon the water, he gave absolute obedience. Obedience is a prin­cipall part of selfe denyall: by other vertues and graces wee deny things of the world, and the naturall delights of the flesh which concerne the body; but this maketh us to deny our owne will, and our naturall reason, and to do the will of God. [Page 20] As a wilde stocke, when a sprigg of good fruit is graffed in it, bringeth forth fruit according to the nature of the tree, from which the graffe 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 commande­ment of God by the hand of the Spirit; is graffed on it, bring forth fruit after the will of God, and not after our owne natu­rall will. The occasionall and particular commands of Christ, for such a time, and upon such occasions, must be obeyed, no lesse then universall and perpetuall commands, and the transgression of such commands is no lesse 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 Iehu, 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 Zeale, set your selves to the performance thereof, without discouragement or delay▪ against all diffi­culties, although you should be tossed with waves and con­trary windes 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. Doe not that which seam­eth good in your owne eyes, but obey his voyce. Adde not to the Law, nor detract from it, but doe 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, then 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 carnall reason or worldly respects. We do di­stinguish betwixt open hostilitie and secret treachery: but we are also to distiuguish betwixt profane policie, and pious pru­dence. As the worke of God is opposed by open hostilitie, and which is more dangerous by secret treacherie; so is it hindered by carnall reason and worldly policie. Men may apprehend, that if they should settle religion presently, many [Page 21] would fall off, and your affaires should not succeed so pro­sperously: But I beleeve the contrary to be true, that the policie which Ieroboam and the Jewes used in the time of Christ, Ioh. 11. a case not unlike unto ours, brought this same very evill upon them, which they feared, and did endeavour to avoid by their policy. Luther used to say, that three things would prove mightie hinderances to Christian religion. 1. Forgetfulnes of the worke of God. 2. Security, which he found prevailing already in his time, and 3. Policie and worldly wisedome, which would bring all things in order, and c [...]e the publike stirs with the counsell of man; to determineOwn ratione in sanite. the present controversies by humane 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 brake the Images, and cut downe the groves, and broke in pieces the brasen Serpent that Moses had made: For unto those dayes the children of Israel did burne incense to it▪ and he called it Nehushtan, 2. Kings 18. 4. This hee did in the first year of his Raigne, in the first moneth, and suddenly 2. Chron. 29. 3. and 36. Hee 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. Kings 18. 5.

Some conceive that because I am a stranger, I may speake more freely then 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 seeme very strange to mee. 1. That any should be found to speake against all the Reformed Churches, and to draw Disciples after them, unlesse 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 winde, and scattered into so many Sects and divisions, which is a great scandall to Religion, a great sin and shame to such a people, a spirituall judgement in it selfe, and the cause of ma­ny other judgements spirituall and temporall, and an argu­ment that this miserable warre is not yet drawing to an end. [Page 22] 3. That reformation is suspended, because the people are di­stracted: Reformation being the onely meane to reduce them to Unitie.

The third duty which I recommend, is confidence inUse. 3. Confidence in Christ. Christ against doubting. This was the Apostle Peter his weaknesse, both at this time, and afterward, that he doubted, and was afraid, which made him begin to sinke, and there can be no full and through Obedience, without faith and confi­dence. Two things are necessary for this. 1. Self-deniall, and renouncing all confidence in your selves, or your owne wis­dome, courage, strength, or multitudes, all which are but the arme of flesh. Psalm. 44. 3, 4 5, 9, 7, 8. Wisdome will have us to use all good means, but faith will not have us to trust in them. 2. A firm perswasion, and full relying upon Christ, holding the eye of our soul upon him continually. Iohn the Baptist, Iohn 3. 33. useth two words to expresse the nature of faith and confidence; One is [...] Syr. [...] 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, [...] Syr. Obsignavit, conclusit, hath set to his Seal: when the word is used of God toward us, wee 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 owne 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 Lords faithfulnesse, for our benefit. This confidence will make us submit to the will of God, and to say, I will beare the indignation of the Lord, because I have sinned against him, untill he plead my cause, and execute judgement for me: Hee will bring me forth to the light, and I shall behold his righteousnesse. Then she that is mine enemie 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 [Page 23] wound is grievous: but I said, Truly this is a grief, and I must beare it, Iere. 10. 19. This will carry us through all discou­ragements: because it maketh us to see greater things then 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 per­swadeth us, that God cannot denie himself, nor forsake his own cause, and for our selves, that although this life, and all things in it should fail us, yet our happinesse waits for us. Therefore my heart is glad, and my glory rejoyceth: 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 encrease 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.