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 sonnes worthier then I can have any 〈…〉 think my selfe to be have according to the commandment of 〈◊〉 and their manifold obligation devoted and sacrificed themselâ—â—â— and all that they have For my part since I am not able to 〈◊〉 my duty to the full I shall still acknowledge my Obligation câ—â—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 faithfull Pastours and working in your owne hearts will teach you and give you grace in wisedome and humilitie to compare your present estate under the light puritie libertie and blessings of the Gospell with the darknesse corruptions tyrannie and miseries which our forefathers were covered with under Paganisme of old and under Antichrist afterwards and which our selves did endure under Antichristian Prelacy of late It is true the present times are full of sufferings calamities losses and feares all the three Kingdoms have drunken although by equall 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 child-birth 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 dayes were 〈◊〉 better then these for thou dost not enquire wisely concerning this e I intend not to see forth the great power and mercifull 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 thankefull for the undenyable presence of God to stir up our selves to take hold of him lest he hide his face and depart from us and to goe on hereafter with confidence in his Name against the greatest difficulties But when I call to minde what hath come to passe in these dayes since the beginning of our troubles and begin to consider the proceedings and results of Divine providence contrary to the designes and devices of the Enemies which they cannot dâ—ny and farre 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 goodnes and severity of God on them which fâ—ll severity but towards thee goodnes if thou continue in his goodnes otherwise thou also shalt be cut off f And that we may the more value the goodnes of God to our selves we ought the more to behold the severitie of God cutting off the pompe the pride the tyrannie and power of the Enemies I may also with him although writing of a matter of another kinde cry out O the depth of the riches both of the wisedome and knowledge of God how unsearchable are his judgements and his wayes past finding out for who hath knowne the minde of the Lord or who hath been his Counsellour g Not only in the matter of salvation and damnation but in the administrations of his providence the Lord useth his Soveraigntie and doth what seemeth good unto his wisedome and although we know not the particular reason of every thing yet this we know whatsoever be the weaknesse of men upon the one hand or the wickednesse of men oâ— the other that all things are done by him that ruleth the world in great wisedome and Iustice to his own glory and the good of his Church Againe when from my sense of my self of my own thoughts wayes which many thousands may observe and no doubt doe 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 quietnes are made to stirre and to have a hand in publique busines 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 bloud 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 Jeremie come to my remembrance O Lord I know that the way of man is not in himselfe it is not in man that walketh to direct his steps h 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 owne 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 mans heart neverthelesse the Counsell of the Lord that shall stand i Experiments of things past are documents of things to come Let no man thinke himself absolute master of his own actions or wayes When thou wast young thou girdedst thy self 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 Let no man say I shall die in my nest in mine owne house with my children about me and under my vvings l We will learne I hope by time if wee be not unteachable to distinguish betwixt our first and naturall will and our second our Spirituall and more deliberate will and to say Not my will but thy Will be done m The seven yeers of ensuing Providence may carry us as far beyond the present intentions whether of the enemies of Religion or our own as the seaven yeeâ—s past have done beyond our former intentions and theirs The pulling down of Poperie in the Christian world and the puting down of Prelacie and the supporters thereof in Britaine 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 turne into Petitions and indeavours and God by his Power bringeth forth into reality and action the conception birth and perfection is all from himself When I speake of the future and that which afterwards may come to passe my meaning is not that God will alwayes and throughout the whole work use the same individuall instruments experience hath already proved the contrary I speak of the Collective and successive body which like a flood runneth in a continuall course but the severall parts passe 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 generall Providence in the World and of speciall Providence in the Kirk goeth on constantly according to the Eternall 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 worke offend or be displeased that his days are ended before it end more then 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 warre nor was it in any mans power in the time of Peace to choose the manner of his death It should be sufficient for us that wee follow the calling of God that our life is not deare to us when he who spared not his life for us calleth for it that wee are ready to lay it down in his Cause and that it shall adde to our blessednesse if wee die not only in the Lord but for the Lord Let us therefore observe the Lords Providence admire his wisdome goodnesse adore his Soveraignty and greatnesse and cheerfully offer and give up our selves to be disposed upon at his will seeking his glory and not our owne and to approve our selves to our own consciences and not to the world This will make us syncere and straight in our course when others are seeking themselves quiet and secure in the midst of dangers when others like Magor-Missabib have feare round about and contented in confidence of a recompence of reward from God against the ingratitude of men when Mercenaries have not the patience to beare it because they served no other master and had no other thing in their eye but their wages a poor compensation of their paines and no proportion to the adventuring of their lives It is a freqâ—â—â—â— observation in history upon a world of examples that such as have deserved best of the publik have met not only with privâ—â—iâ—â— ingratitude but have often been recompenced evill 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 onely from particular persons but from the publick The other is how it commeth to passe that notwithstanding this knowne ingratitude there be same found in every age and State that are more stirred up to deserve well of the publick nor discouraged or deterred by what hath befallen others before them Concerning the first amongst other answerâ— taken from that corruption malice and envie which poysoneth the nature of man they alleage that it proceedeth from covetousnesse which maketh the publick to quarrell 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 heroick desire of immortall praise and a divine disposition to doe good to all But our Profession can answere both in a word that by a speciall providence such as have deserved well come short of their rewards from men that they may learne 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 doe valiantly in his Cause God hath made you a fruitfull Mother of many Sonnes as England France and Ireland may this day beare witnesse Never had your Sonnes more cause to rejoyce in their Mother for God hath made you honourable Noâ— you the Mother more cause to rejoyce 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 sonnes of Beliall void of grace and naturall 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 honored 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 yee heare of Separatists Semi-separatists Anabaptists Antinomians Libertines Socinians and of the many sects which Satan the father of Haeresies and Schismes in opposition to the intended Uniformity in religion hath raised in this Kingdome and which no wisedome under heaven is able to cure but by setling the true government of the Kirk by Presbyteries and Synods Yee may call to minde and apply to your selves the wholsome Counsell of the Prophet Micah All people will walk every one in the Name of his God and wee will walk in the Name of the Lord our God for ever and ever n Hee will not have us to promise to our selves an universall consent in Religion through the whole earth nor to suffer our selves to be driven away by the example or sleight of men and cunning craftiness whereby they lie in wait to deceive o But will have us to walk in the Name of our God which is nothing else but to understand beleeve and obey his word by which he is knowne as by his Name and this he will have us to doe not for some time but for ever and ever and with the counsell of the Prophet joyne the example of the Kirk of God All this is come upon us yet have we not forgotten thee neither have wee dealt falsly 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 This testimony of your uprightnesse and constancy that no trouble could move you so much as in heart to turne away from the way of God will bee 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 falsly in the Covenant and forsaken the truth yee might not onely have escaped all the troubles which ye have sustained at home and abroad
Die Veneris 19. Iulij 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 tooke in his Sermon preached before the Lords and Commons on Thursday the Eighteenth of this instant Iuly in Margarets Church Westminster it being the day of Thanksgiving for the great Mercie of God in the happy successe of the Forces of both Kingdomes against the Enemies of King and Parliament neere Yorke And that the said Mr. Vines be intreated to Print and publish his said Sermon which no man is to presume to Print or reprint without his authoritie under his hand as he will answer the contrary to this House Jo. Browne Cler. Parliamentorum Die Veneris 19. Iulij 1644. IT is this day Ordered by the Commons assembled in PARLIAMENT That Sir Robert Harley doe give the thanks of this House to Mr. Vines for the great paines he tooke in the Sermon he preached at the intreaty of both Houses at S. Margarets Westminster upon the day of publike Thanksgiving for the great Victory obtained against Prince Rupert and the Earle of Newcastles Forces and he is desired to publish it in Print H. Elsynge Cler. Parl. D. Com. I appoint Abel Roper to print my Sermon RI VINES A SERMON PREACHED BEFORE the Right Honorable the LORDS And COMMONS Assembled in PARLIAMENT At Margarets Church in Westminster upon Thursday the 18. day of Iuly 1644. It being the day of Publick Thanksgiving for the great mercie of God in the happie Successe of the Forces of both Kingdoms neer York against the Enemies of King and Parliament By Alexander Henderson Minister at Edinburgh Job 34. 29. When he giveth quietnesse 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 onely Published by Order of both Houses LONDON Printed for Robert Bostock dwelling in Pauls Church-yard at the signe 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 Iuly in Margarets Church Westminster it being the day of Thanksgiving for the great Mercie of God in the happie successe of the Forces of both Kingdoms against the Enemies of King and Parliament neer 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 Re-print without his Authoritie 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 intreatie of both Houses at St. Margarets Westminster upon the day of publique Thanksgiving for the great Victory obtained against Prince Rupert and the Earl of Newcastles Forces and he is desired to publish it in Print H. Elsyng 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 Iuly 18. 1644. At a Thanksgiving before the Parliament and City of London Jan. 18. Mr. Marshall 1 Chron. 12. 38 39 40. Jan. 31. Mr. Cawdrey Prov. 29. 8. Mr. Rutherfurd Dan. 6. 26. Febr. 28. Mr. Bâ—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. Hâ—ptons Army Apr. 9. Mr. Ob. Sedgwick Psal. 3. 8. Mr. Case Dan. 11. 32. At the Thanksgiving for the Victory at Selby in Yorkeshire 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 Victorie 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. â—â—â— p. 15 l. 12 for he r. it p. 21 l. 4. for thus r. the To the KIRKE and KINGDOME of SCOTLAND Grace to you and Peace from God our Father and the Lord Iesus 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 joyne in so solemne an action was rather a Nationall concernment then any personall respect to me or expectation of any thing that could proceed from my weaknesse worthy of such an Auditory as is one of the greatest and gravest on earth In this therefore if I mistake not I doe comply with their intentions and still follow their respects Another Reason is that after so long absence not onely from my personall charge but from you my mother Church and Native Countrey I doe willingly take hold of this opportunity to tâ—stifie that we your servants for Christ who have the honour to be in this imployment doe bow our knees to the Father of our Lord Iesus Christ of whom the whole family of heaven and earth is named that hee would grant unto you according to the riches of his glory to be strengthned with might by his Spirit in the inner man that Christ may dwell in your hearts by faith a And that wee 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 The opinion of the merit of prayer is abomination but the principall Theam and matter of the solemnitie of the day wee take for an answer of the prayers of the godly in the three Kingdomes and in all the Reformed Kirks And the desire we have to see you is not onely that naturall instinct which is to be found in all of our Nation whom the cause of God hath brought from their owne homes and habitations but our longing to come unto you with rejoycing bringing our sheaves with us c and to find you such as we would for now we live if yee stand fast in the Lord d
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 The fifth and last thing which setteth forth this Deliverance 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 a 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 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 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 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 Circumstances 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
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 {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 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 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 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 commandement to his Apostles to get into a ship and to goe to the other side so after his ascending into heaven at his commandement 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 haereticall winds As the Disciples doe not straightway forsake the Ship but did toyle 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 windes of the world and of the blasts of tumultuous Haereticks are to discharge their office faithfully Let the crosse 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 it self presse toward eternall glory Let also white sailes 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 shee 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 humane reason forein wares of remission of sinnes and the Kingdome of heaven through faith in Christ freely offered to all that earnestly repent and amend their lives Furthermore this small Ship shal 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 passe 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 meane while although the roaring Sea doe murmur and repine under the feet of the Lord yet nilling willing it is constrained to beare 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 neer unto the ship before he be clearely seene and known of his owne he striketh their hearts with a new terrour that they seeme to themselves to see a Ghost for in the darknes of this night wee are not able rightly to understand the worke of the Lord But when the darknes is scattered and all the storme 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 turne our selves Eternitie shall come upon us for the Elects sake these dayes shall be shortned Matth. 24. 22. FINIS a Ephes. 3. 14 15 16. b Thes. 3. 9. 10. c Psal. 126. 6. d 1. Thes. 3. 8. e Eccles. 7. 10. f Rom. 11. 22 g Rom. 11. 33 34. h Ier. 10. 23. i Pro. 19. 21. k Iohn 21. 18. l Iob 29. 18. m Mat. 26. 39. Ier. 20. 3. n Micah 4. 5. o Ephes. 4. 14. p Psal. 44. 17 18 19. q Deuâ—. 29. 20. r 2. Tim. â— 5. s 1. Tim. 3. â— t 1. Tim. 1. 19. u â— Thes. 2. 10 11 12. a Numb. 28. 29. b John 6. VVhy this Text chosen c The admonition of Iohn Knox to the professors of the truth in England Paraphrased Divided Doct. 1. Reason 2. Reason 3. Reason Similes The greatness of Peters deliverance The seasonablenesse thereof The sensibleness of the hand of Christ in it The Relation it had to the prayer of Peter It was from free goodnes a Quid aliud â—â—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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Etym. The five circumstances of Peters deliverance applyed to ours The use of this worke of Diuine Providence Use 1. Thankfulnesse in Adoration and Confession c Quid ergo est qd Iudaei dicu â—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 Quiâ— dicat cum Caesarianum esse prâ—bum ac geâ—uiâ—um Caesari fidelem qui honorem Casari â—oâ—â— compâ—â—entem ob aâ—um non repudiâ—verâ—t sed agâ—ovoris Muscul. in Matth. 14. Take heed to Emulation and beware of envie Difference betwixt Emulation and Envy d Plut. in Apo. e Ambae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sorores aâ—rae noctis siliae Hesiod Illa amulatio est laudabilis quae non est rivalitui similis Cic. f Caesarâ—e priorem Pompeiusve pâ—râ—m The Adoration of Christ The Confessing of Christ Charitum numâ—râ—s significâ—t â—râ—â— actus distinctos in beneficiis dare aeccipere referee carum nomen affectus quibus in benefice aâ—â— c. Heming de lege naâ— Use 2. Obedience to the voice of Christ Own ratione in sanite Use 3. Confidence in Christ