The Mercies Which the Lord Hath Wrought for England, Sermon

The Mercies Which the Lord Hath Wrought for England · Sermon

p. 1A THANKSGIVING SERMON, Preached before the honourable Houſe of COMMONS, July 21. 1646. for the ſurrender of OXFORD.

NUMB. 23. 23.

Surely there is no enhantment againſt Jacob, neither is there any divination againſt Iſrael: According to this time it ſhall be ſaid of Jacob, and of Iſrael, what hath God wrought?

THESE Words are part of the confeſſion extorted out of the mouth of Balaam, who was a Chaplain fit for Balak in that curſed deſign of his againſt the Iſraelites, who was reſolved if he could not flectere ſuperos, Acheronta movere: Now when this Witch had tryed all his skill in the black Art, and improved all his intereſt in the Devill, he is forced to break out into this acknowledgment, Surely, &c.

In the words there is a Confeſſion firſt; ſecondly, a Declaration. p. 2In the Confeſſion, there is his owne ſin implyed; for it is as if he ſhould have ſaid, If divinations, or enchantments, or ſpels, or witchcraft and conjuring in any kind, could have brought downe curſes on Iſrael, they ſhould have been curſed with a vengeance: 2. In the confeſſion there is a tacite acknowledgement of the over-ruling hand of God, which was too hard for all the powers of darkneſſe, who preſerved Iſrael, maugre all that the wit and ſtrength of malice can doe to the contrary.

Secondly, in the Declaration there is ſet downe what God had done for his people, or what God might doe, or may doe, or would doe; for the words have all theſe verſions, foreign; our tranſlation, What hath God wrought? reacheth the Originall: the Sept. foreign. The Syriack. Quid operetur Deus. The Cald. paraphr. Quid operatus ſit Deus.

The Samaritan pentat. is the ſame with our tranſlat. Quid fecit Deus; and this ſhall I follow.

In all which ſenſes and verſions, we may obſerve; firſt, the ſtrangeneſſe and wonder of the things which God would work for his people: for as it was a very ſtrange thing in the eyes of Balaam, that by all his ſorceries he was able to doe no miſchiefe at that time; ſo according to that time for the future the Lord would preſerve as miraculouſly his ſervants: Secondly, you have the effect that theſe wonders ſhould work in the hearts of them that ſee them, and that is admiration, a ſuitableneſſe of affection to the greatneſſe and wonder of the things wrought by God for his people.

There be ſeverall Doctrines might be raiſed hence, but according to the two generals, I will preſent two propoſitions onelyonly: The firſt is a Doctrine of it ſelfe, but you may take it thus:

Firſt, that all the ſorceries, witchcraft and ſtratagems, contrived and carried on by the wit and malice, and power of hell againſt the Church of God, ſhall prove vaine and ſucceſleſſe.

Secondly, the wonderfull things which God hath wrought and will work for his Church and people, ſhall be, and alſo p. 3are matter of aſtoniſhment and wonder unto all.

I ſhall inſiſt at preſent on the latter of theſe two Doctrines, as being very ſuitable to our condition in this Kingdome, which of late hath been a theater of wonders, ſo that we may call its name as Abraham did, Gen. 22. 14. of that place where he was to offer Iſaac, Jehovah jireh. In the handling of which I ſhal propound, firſt, what things God hath or will work; ſecondly, How? thirdly, When? fourthly, Why? fiftly, The Uſes which may be made of the Doctrine.

Firſt, What are the wonders that God hath wrought? Firſt, they be rare, they be ſuch as uſually and frequently are 1. What are the wonders which God hath wrought?not brought to paſſe; ſuch things as happen rarely, are matter of wonder, and draw the eyes of men to them, though they have naturall cauſes; as Eclipſes, &c.

Secondly, Incognita, ſuch things of which the world is not acquainted withall, whoſe cauſes and ends men cannot reach unto, they being ultra captum.

Thirdly, Inſperata, ſuch things as are beyond ordinary hopes, ſo they are ultra ſpem, as well as ultra captum, as being out of the compaſſe of nature, ſuch things are beyond power and parts lying out of the ſpheare of naturall poſſibility.

Fourthly, Repugnantia, ſuch things as are contrary to the courſe of nature, and are abhorring from the naturall ſtreame and tide of the creature: All things that carry theſe characters on them are matter of wonder.

Now the things which God doth for his people, they are The wonderfull things which God doth for his people are of two ſorts.iether ſpirituall or temporall.

Theſe ſpirituall things in order to ſalvation are indeed admiranda; let but any one conſider from whence to what a ſtate we are recovered, and he muſt ſay, as it is, Rom. 11. 33. O the depth of the riches both of the wiſdome and knowledge of God! &c. that we ſhould be raiſed from a ſtate of privation, being deveſted of all good; from a ſtate of enmity, againſt all good; a ſtate in which we were lyable to the curſes written and unwritten, &c. to be raiſed from ſo low, and vile, and miſerable, and abominable ſtate, to be the children of God. John puts an Ecce, a note of admiration on it, 1 John 3. 1, 2. Behold what manner of love the Father hath beſtowed upon us, that we ſhould be called p. 4the ſonnes of God, &c. That we that ſate in darkneſſe and in the ſhadow of death, ſhould be raiſed up to ſit together in heavenly places in Chriſt Jeſus, Epheſ. 2. 6. this is wonderfull, and we may truly ſay, What hath God wrought? That we that have ſo many wayes provoked the Lord to deſtroy us, ſhould be pardoned is wonderfull: the Church ſpeaks of it by way of wonder, Micah 7. 18. Who is God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage? Is it not matter of wonder that God ſhould ſay, I, even I am he that blotteth out thy tranſgreſſion, &c. Iſa. 43. 25. to them he ſpeaks that had not called on him, that were weary of him, that did not ſacrifice to him, that would not ſerve him, but made him to ſerve with their ſinnes, verſe 22, 23. To goe over all the particulars that might be inſiſted on, would be a vaſt thing; I proceed therefore to temporals, and ſhall conſider what great things God hath wrought in them.

Secondly, for temporall things, there is abundant matter of wonder in them: He is wonderfull in his protection and preſervation of his people; the Church may alwayes fing the 124. Pſalme, If it had not been the Lord who was on our ſide. &c. they had ſwallowed us up quick, &c. for a company of Sheep and Lambs to live in the midſt of whole Heards and Droves of Wolves and Tygers, and all ſorts of Beaſts of prey is much; for the Buſh to burn, and not to be conſumed; for the veſſell of the Church to be full of waves ſometimes, and not to be drowned; for the male child newly borne to be kept from the Dragon with ſeven heads and ten hornes, Revel. 12. 3, 4. that the Lilly ſhould live in the midſt of Thornes, and not be torne in pieces; that the people of God ſhould be ſafe in the midſt of principalities and powers, and ſpirituall wickedneſſes, which bring out all their traine of Artilery, that come furniſhed with all the ammunition and magazine of hell: This is wonderfull preſervation.

Secondly, he is wonderfull in his ſalvation and deliverances of his people out of the greateſt dangers and out of many deaths; when God delivered his people from the power of the Aegyptians, then Moſes in his Song, Exod. 15. 11. ſay, Who is p. 5a God like unto thee, &c. working wonders? When the people of God were delivered out of captivity, they were like men in a dream, Pſal. 126. 1. nay, the heathen themſelves ſaid, the Lord hath done great things for them, ver. 2.

Thirdly, he is wonderfull in the deſtruction that he brings by them on their enemies, Iſ. 41. 14. 15, 16. that a worm ſhould be as a new threſhing inſtrument to threſh the moūtains, and beat them ſmall, and fan them, &c. is a wonder: that Iſrael a poore contemned people, ſhould be the battle-axe of God, and his weapons of warre, to break in pieces the Nations, and to deſtroy Kingdomes, &c. Jer. 51. 20, 21. this is wonderfull; that a poore captivated people, even Jeruſalem, broken and undone, ſhould be a cup of trembling to all round about, and a burthenſome ſtone for all people, and cut them in pieces, &c. Zech. 12. 2, 3, 6. that the ſtone cut out of the mountaine without hands, ſhould break in pieces the iron the braſſe, the clay, the ſilver and the gold, Dan. 2. 45. In this reſpect it may be ſaid, and it ſhall be ſaid, What hath God wrought?

Fourthly, he is wonderfull in his proviſion for them: It is the lot of the people of God to be driven into great ſtreights and extremities, as the people of Iſrael were in the Wilderneſſe; yet as God did ſtill provide a ſupply for them, ſo he will alſo for his people, Iſa. 41. 17, 18, 20. When the poore and needy ſeeke water, and there is none, and their tongue faileth for thirſt, I the Lord will heare them, &c. I will open Rivers in high places, &c. and Pſal. 34. 10. The young Lyons doe lacke, and ſuffer hunger, but they that ſeek the Lord ſhall not want any thing.

Theſe things which God works in his owne wonderfull way, they are ſuch, firſt, as nature never doth; or ſecondly, he doth work them ſo as that they are not brought to paſſe in the order and method of nature; or thirdly, not by the principles of nature; now they are ſaid to be miracula quod ſuperent captum ingenii, ac homini incutiunt ſtuporem, Funger. Etymol. Latin. grae.

The ſecond thing propounded was, How the Lord would 2. How will, or how hath the Lord wrought theſe wonders?work wonderfull things for his people.

Firſt, when contraries are made to produce effects oppoſite p. 6to themſelves: As when out of the greateſt diſadvantages he 1. When contraries produce effects oppoſite to themſelves: This is three wayes.works the greateſt advantage; out of greateſt loſſes he extracts the greateſt gains, out of ruines he works a reparation: When God ſuffers his people to be beaten into victories, and routed into triumphs, and undone into riches, ſo that it may be ſaid many times periiſſent, niſi periiſſent: this is done, firſt, when he works on the affections, when he carries them againſt their owne ſtreame and tide, turnes curſes into bleſſings, as in Balaams caſe, and hatred into favour, and malignity into mercy, and ſpite into love, as he did in Laban toward Jacob, Gen. 30. 24. and in Eſau, Gen. 33. 6. and in Abimelech toward Abraham Gen. 20. 14, 15, 16. Theſe however they were as Wolves in their purpoſes and reſolutions, yet the iſſues were moſt like Lambes. This is wonderfull, and we may ſay, Who is a God like unto thee, that canſt thus work?

Secondly, when God turnes wiſdome into folly, that there ſhould be the wiſeſt Counſels, and the moſt fooliſh reſults and iſſues, 2 Sam. 17. 1, 2, &c. by making the wiſeſt men give the advice of fools, Iſa. 29. 14. the wiſdome of the wiſe ſhall pereſh, &c. and Joh 12. 16, 17. He leads Counſellours away ſpoyled, and maketh the Judges fooles; or, when he makes uſe of ſuch as are accounted fools to confound the wiſe, 1 Cor. 1. 27. then it may be ſaid, Who is a God like unto thee?

Thirdly, when weakneſſe produceth ſtrong effects, then it may be ſaid, the Lord works wonderfully, 1 Cor. 1. 27. we have an inſtance, Judges 7. 20. and Joſhua 4. 20. that the ſounding of Rams hornes, like ſo many Rams againſt the wals of Jericho, ſhould batter them downe, that Jonathan and his Armour-bearer ſhould rout an Army, 1 Sam. 14. that Shamgar with an Oxe Goad ſhould ſlay ſix hundred men, Judges 3. 31 that Sampſon with the Jaw-bone of an Aſſe ſhould ſlay a thouſand, Judges 15. 16. that David, a puny, ſhould encounter with, and conquer Goliah, a man of war armed, with a ſtone in a ſling, is wonderfull; or elſe, when ſtrong and probable 2. When there be great diſappeintments of great hope: and this is done four wayes.cauſes produce weak effects; as if a mighty Army ſhould come againſt a ſmall weak City, and not be able to take it, Eccleſ. 9. 14, 15.

2. When there be ſtrange fruſtrations of very great expectations; p. 7firſt, when a deſigne is built on power and policy, and carried on with skill and dexterity, then there be great hopes; now to have ſuch teeming hopes ſtrangled in the birth, or even when they are betwixt the womb and the world, is matter of very great wonder; not to obtaine where there is great probability, a bare diſappointment in ſuch a caſe is much; for the wit of hell to be puzzelled, and nonpluſſed, for the power of men and devils, to be confounded in their full carreer; when they are riding poſt, for their Chariot wheels then to then to be taken off when they run moſt ſmoothly and ſwiftly, this is a great diſappointment; aa—Recoctus ſcriba ex quinquevivo corvū deluſit hia itemto fruſtrate a man when he is with open mouth ready to take in a prey, or even to fetch it out from between his bbBolus creptus faucibus, Crucior ſaid Terence (in ſcipipſum excruciante) bolum tantum eſt mihi eſſe creptum a faucibus.teeth, as it is Amos 3. 12. as the Shepheard taketh out of the mouth of the Lyon two legs, or a piece of an eare, &c. this is wonderfull fruſtration: nay, when they have ſwallowed downe the prey, and it is now under the ſecond concoction, then to diſappoint them is more ſtrange, Job 20. 15. He hath ſwallowed downe riches, and he ſhall vomit them up againe: when the wicked have eaten and devoured the Saints, and as the Whale did by Jonah, ſwallow them downe alſo, ſo that they ſeem to be dead and buried, and the conclamatum eſt hath paſſed upon them, and no returning or recovery ccforeign: as one in Athenaeus ſpeaks of one paſt recovery, and as Lucretius l. 3. expreſſeth it; Mortalem vitam mars cui immortalis ademit.lookt for, yet then to make theſe Whales to caſt up all their Jonahs and to land them ſafe, for theſe that were dead and buried to riſe againe, is an extraordinary diſappointment, and a wonderfull and aſtoniſhing thing, Revel. 11. 7, 8, 9,-11.

Secondly, there be great diſappointments, when expectations are made ones deſtruction, when hopes fall on the authors head and daſh his braines out, when one is not onelyonly diſappointed of the good that he lookt for from the child of his hopes, of which he travelled, but this child, like Adramelech and Sharezer, ſonnes to Senacharib, kill their father that begat them, Iſa. 37. 37, 38. We read of the wicked, Jer. 16. 16. how they are called Hunters and Fiſhers, becauſe they hunt and fiſh, and perſecute the people of God; now that theſe hunters ſhould be taken in their owne toyles, and theſe fiſhers ſhould be caught by their owne Angles, hanged on their own hooks, p. 6duplicate page p. 7duplicate page p. 8tangled in their owne Nets, is wonderfull: We have many inſtances, Judges 5. 28, 29, 30. how full of hopes was the Mother of Siſera and the reſt with her, and yet what ruine followed, even by them which they had ſwallowed up in their purpoſes and expectations, Exod. 15. 9. the enemy ſaid, I will purſue, I will overtake, I will divide the ſpoyle, my luſt ſhall be ſatisfied on them, I will destroy them: And yet all fell out not onelyonly praeter ſpem, but contra, as much as could be: So, Judges 7. 22. & 1 Sam. 14. 20. & 2 Chron. 20. 22, 23. they that brought weapons of cruelty to deſtroy the people of God, are ſo farre from doing them any hurt, that they kill and deſtroy one another: How was Haman and the enemies of Daniel diſappointed, and by their owne plots ruined, Heſter. 8. & Dan. 6. 24. thus doth God take the wicked in their owne craft, Job 5. 12, 13, 14, 15. and he that digs a pit for another, is buried in his owne grave, Pſal. 9. 15, 16. which is matter of great wonder, and to which David affixeth, Higgaion Selah.

Thirdly, when there be ſtrange diſcoveries beyond all probability or expectation, when plots ſecretly and wiſely continued and managed, and almoſt ripe for an iſſve, it is a great diſappointment, then in that nick of time, to be diſcovered: As it fared with that monstrum horrendum, informe, ingens (and when fire was ready to be given, the match and powder were now meeting) cui lumen ademptum: I need not tell what I mean, every one knowes the Powder-treaſon to be even as the firſtborne of Hell and Rome together: How did the Lord diſcover the Counſels of the King of Syria, when they were ready for execution, 2 Kings 8. 9. And how did the Lord diſcover that plot againſt the death of Paul, Acts 23. 14, 15, &c.

Fourthly, when counſels and deſignes in their proſecution running in a full ſtreame, have been turned cleane another way, by ſome unlookt for emergency, 1 Sam. 23. 26, 27, 28. Saul in a hot purſuance of David, is taken off by a meſſenger that came and told him, the Philiſtians had invaded the Land: by this meanes very often it is, that the wicked are a ranſome for the righteous, Prov. 21. 18.3. The third way which God takes to work wonders for his people

A third way that God takes to work theſe great things, is when by himſelf or by ſome of his creatures, he brings ſtrange p. 9confuſion on his adverſaries, and ſtrange deliverance for his people: How did the Lord with a mighty hand deliver the people of Iſrael out of Aegypt, and with a mighty hand deſtroy their enemies, Exod. 7, 8, 9. chap. & 15. 10. the Lord did blow with his wind, and the waters covered them; ſo when with his Angel he deſtroyed in a night one hundred forty five thouſand men: he delivered Eliſha, 2 Kings 6. 18, 19. by ſmiting the enemy with blindneſſe; he withered Jeroboams hand, ſtretched out againſt the Prophet, 1 Kings 13. 4. God ſometime doth let forth ſome viſible demonſtrations of his wrath againſt his enemies, ſo that it may he truly ſaid, What hath God wrought? How did God ſmite Arrius? how did God take vengeance on him, **Arrius in foelix, qui curva per avia rectum flectere viſus iter, foveam delapſus in atram, Corruit, & tetri merſus petit ima profundi: tam vacuus ſenſu, justae quam tempore poenae Viſceribus fuſis vacuus quoque ventre remanſit, Caelius Sidulius.— Vid. Paurentii Pudovici, Orat. 1. eccleſ. vet. nov. Vid. Franciſc. Baldwinum Jctum, De Conſtantini Imp. legibus ecclefiaſt. atque civil, l. 1. Camerar. Cent. 3. c. 3. Nathan Chytraeus in viatico itineris extemi.cauſing a ſudden conſternation of mind to fall upon him, who betaking himſelfe to a Privy, did empty his bowels there? the death of Julian and Herod was moſt eminent from Gods hand immediately; the death of that heretick Olympius was remarkable at that time, when he vented his herefie againſt the Trinity, he was ſmitten with fiery darts from heaven; and Anastaſius the Emperour, when he would needs have a quaternity worſhipped, was ſtruck with a thunderbolt from heaven; ſo that in this reſpect alſo we may truly ſay, What hath God wrought? I might be large in inſtances out of Eccleſiaſticall ſtory, but I forbeare.

p. 10Fourthly, when the Lord doth ſeem to alter and overthrow the courſe of nature in the deliverance of his people, and the ruine of their enemies: It is obſerved by aaVid more Nevech. p. 2. c. 29R. Moſes Maiemonides, that the Prophet Iſaiah, when he ſpeaks of the deſtruction of a people, and the deliverance of his Church, he makes uſe of expreſſions of wouder and aſtoniſhment; as of the falling of ſtarres, the periſhing of the heavens, the darkning of the Sun, the devaſtation of the earth, &c. Iſa. 13. 10, 13. propheſying of the ruine of Babel, he uſeth ſuch expreſſions of wonder; and Iſa. 24. 23. propheſying of the ruine of Sennacharib, he ſayes the like; both theſe were inveterate enemies of the Church: So alſo he ſpeaks of the reſcue and deliverance of the Church, Iſa. 30. 26. & 34. 3, 4. ſpeaking of the ruine of Edom, which had long afflicted the people of God, and ſo would prove ſafety and deliverance unto them, he uſeth words of terrour and wonder: All the hoſt of heaven ſhall be diſſolved, and the heavens ſhall be rolled together as a ſcroll, and all their hoſt ſhall fall downe as the leafe falleth off from the Vine, and as a falling fig from the Fig-tree: ſo alſo Iſa. 51. 6. he ſpeaks his conſolation here, with chiding them for forgetting him that had made the heavens and earth, &c. then ver. 16. when he ſpeaks of what great things he would doe for Zion, he ſayes, That he will plant the heavens, and lay the foundations of the earth, and ſay to Zion, Thou art my people. We read the like expreſſions elſwhere as Iſa. 60. 20. 65. 17. &c. Ezek. 32. 7. Joel 2. 10. Hag. 2. 7. Joel 2. 11,-30. In theſe and the like places the Lord uſeth ſuch expreſſions and words, as if he would alter and overturn the whole frame of the Univerſe, and begin the world anew, when he purpoſeth to doe great things for his people: We read of very ſtrange and prodigious things in the Roman ſtory, ſcattered up and downe, which God wrought, then eſpecially when he had a purpoſe to bring ſome notable confuſion on the enemies of Gods people; there be bbJulius obſiqutus de prodigris Polydore, Virgill. 3. de Prodigiis, ſpeaks of theſe prodigies with ſomcuſe to the Church.divers that have taken paines to ſet downe theſe wonders, but without any reſpect to the mind of God in them with reference to his Church; yet Joſephus ccJoſephus l. 7 c. 82. De bello Judaico, he complaines of the great neglect of theſe ſtrange things which God wrought, for ſayes he, ſpeaking of the wonders, foreign, &c. Pliny alſo tels us of a ſtrange apparition in the Heavens obſerved by Hipparebus, who lived toward the end of the Grecian Monarchy, about 120. yeers before Chriſt: Which prodigious ſtar then appearing, did by the conſent of the learned foreſhew the declining of the Greek Monarchy, and the riſe and ſtrength of the Roman Empire.hath taken notice of many ſignes in p. 11the heavens and earth before the deſtruction of Jeruſalem: one of the moſt famous alterations in the Heavens w^ch hath had its moſt remarkable influences below, was in the yeer 1572. when there appeared a ſtrange light, exceeding in the apparent brightneſſe thereof all the fixed ſtars, and ſhewing forth a bright and majeſticall luſtre, not in the night onelyonly, but at noon day alſo: It was the wonder of the world, and the work and buſineſſe of all the Aſtronomers of Europe; but Ticho Brahe a Noble man of Denmark treateth of this ſtarre in above 500. pages of his book, called by the name of Astronomica Progymnaſmata: In which book he ſpeakes of the influences of this ſtar, and the overthtow of States and Kingdoms, and reparation and glory of the Church: I make mention of theſe onelyonly to ſhew how the Lord doth great things, even overthrowing or changing and altering the frame and courſe of nature: As for the operations or portending ſignification of ſuperiour lights, I think it cannot be denied, but that extraordinary wonders viſible in the heavens may have their ſignifications and impreſſions alſo: nor may it be altogether incongruous literally to interpret thoſe words, Joel 2. 30. I will ſhew wonders in the heavens and the earth, partly of that flaming ſword, like the Comet ddEgeſip. de excid. urbis Hieraſol. l. 5. c. 44. Nam per annum fere ſupra templum ipſum Comites, paſſim ignis & gladii quandam praeferens ſimilitudinem denunciabat quo que ferra & igni gentis & regni urbi que ipſius vastitatem futuram: quid enim ſimilitudo gladii niſi bellum? quid ignis niſi incendium denunciaret. The third thing propounded, is concerning the ſeaſon and time when it ſhall be ſaid, What God wrought?that appeared as a forewarner of the deſtruction of Jeruſalem.

The third thing propounded was, when it ſhall be ſaid What hath God wrought? for the time:

When creature helps faile; firſt, in point of prudence they know not how to adviſe: ſecondly, in point of power, they know not how to deliver or ſave, Deut. 32. 35, 36. thirdly, in occaſionall emergent difficulties, ſuch as could neither be foreſeen nor prevented: fourthly, in great extremities and ſtreights, when enemies are very high and the Saints are very low; when heaven and earth and hell ſeem to joyne iſſue, when God himſelfe ſeemes to take part againſt the Church, then ſhe is in the greateſt extremity, ahd when ſhe is in this caſe, then doth God ariſe and help her.

Indeed Gods ſeaſon is, when it ſeems to be paſt ſeaſon, his time is when it is paſt time, Iſa. 33. when the people of God p. 12are in a forlorne condition, given up for loſt, then God, ver. 10. ſayes, Now will I ariſe, now will I he exalted, now will I lift up my ſelfe: Now, now, now, he repeats it three times with variety of language, there is ſomething more then ordinary in that expreſſion, ſo trebled as it is, to encourage their ſinking ſouls, who thought God would not, or could not, or had altogether laid aſide the thoughts and care of helping them; when the wound is paſt cure, then he undertakes the cure, Jer. 30. 12, 13. there it is ſaid, Thy wound is incurable, and ver. 17. It is ſaid, I will cure thee: When all paſſages are blockt up, when there is a cloſe ſiege of difficulties and impoſſibilities, when dangers are inextricable, and the matter paſt recovery, then is Gods time; when the ſhip is full of waves, Mat. 8. 24. when Lazarus was dead and buried, John 11. 21, 32, 39. when the woman had ſpent all ſhe had upon Phyſitians, and there was as little hope as mony left, Luke 8. 43. then is the Lords time to work and fetch out of the fire as it were, Zech. 3. 2. and from the dead, Revol. 11. 11. and from the ruines and deſtruction of death, Ezek. 37. 7, 10, 11.

The fourth thing propounded was, why doth God thus The fourth Particular propounded, was concerning the reaſon, why doth God thus appeare in ſuch a wonderfull manner for his people. The firſt reaſon reſpects Gods glory.appeare for his people; firſt, to magnifie his owne glory more; the firſt end reſpects Gods glory: there be three things in the wonderfull proceedings of God that magnifie him very much: Firſt, there is a myſtery in the proceedings of God; myſteries affect with wonder and admiration, and the Lord doth carry on his work in a very myſterious way, and in a hidden manner: Iſa. 45. 15. it is ſaid, Thou art a God which hideſt thy ſelfe, ſpoken with reference to the great things which he would doe for his people: ſo alſo, Hab. 3. 4. He had hornes came out of his hand, and there was the hiding of his power: there be many intricacies of providence, Ezek. 1. 16. and perplexed and involved difficulties; ſo Zech. 1. 8. the Lord Chriſt is in that viſion preſented in a Wood, and in a bottome, not eaſily diſcerned, when he comes to work for his people; myſteries doe affect with wonder more, and they magnifie the Lord more.

Secondly, there is a majeſty in theſe wonders, and this doth p. 13cauſe men to admire alſo & to magnifie the Lord; he ſeems to goe in ſtate as it were, when he will doe great things for his people, Deut. 33. 26. The Lord rideth on the heavens for thy help, and his excellency on the skie: ſo Hab. 3. 8, 9. the Lord appeares in his Majeſty there, and ver. 10, 11, the Sun and other creatures ſeem to be trembling and wondring; and Nahum 1. 3, 4. the Lord is brought in, in a glorious manner; and then, ver. 5. The mountaines quake, &c. this alſo doth magnifie the Lord, and ſhew forth his glory.

Thirdly, there is a peculiar excellency in Gods great workes which doth affect the heart with wonder; the excellency of his wiſdome ſhewes it ſelfe in infatuating and blaſting the councels of the wiſe, and of his power that ſhines in breaking their ſtrength, in which the wicked are ſo confident; the excellency of his juſtice that appeares in the execution of the wicked, and vindication of his peoples cauſe; the excellency of his faithfulneſſe and truth breaks out in making good his Word, and fulfilling his promiſes. This is the firſt reaſon why God doth work wonders for his, in which there is a myſtery, a majeſty, and a peculiar excellency appeares.

A ſecond thing reſpects the enemies of Gods people; firſt, The ſecond reaſon reſpects the enemies of the Saints two wayes. 1. That the confuſion of the enemies might be the more notable.that ſo the greater confuſion and ſhame may come on the enemies of the Saints; for God to deliver his Saints from many, and mighty, and malicious enemies is a wonder, eſpecially when it is with great confuſion on the adverſaries. There is by ſo much the greater confuſion on the wicked, by how much the more ſure they made themſelves of the ruine of Gods people, and by how much the more the enemy was exalted, as it is Obad. 3. 4. the Lord orders it ſo in his providence, that the confuſion and ſhame of the wicked ſhall have all the ingredients in it, that ſo the wonder may be the greater: firſt, they ſhall conceive great hopes of accompliſhing their deſignes. Secondly, they ſhall carry on thoſe hopes with much ſucceſſe even almoſt to a deſired iſſue; they ſhall plow, and ſowe, and be ready to reape. Thirdly, there ſhall be diſappointment ſudden, unexpected, unavoidable, irrecoverable. p. 14Fourthly, that which they leaſt of all looked for ſhall come to paſſe, even that themſelves ſhould be deſtroyed by them whom they thought to deſtroy, Zech. 12. 2, 3. Jeruſalem is a cup of trembling, ſhe that was rather as a cup of wine that might invite an adverſary to drinke it up, for ſweet wine being in a cup tempts more then being in a Butt or Barrel, and is in danger of being ſwallowed downe; now that this cup which is ſo expoſed to every one that goes by, ſhould be a cup of poyſon and ruine to them that thought to devoure it, carries much ſhame and confuſion. It is ſaid that it ſhall be a burthenſome ſtone; it is not ſaid it ſhall be as a milſtone, or a mountain to cruſh in peeces, for if the Church were of a mighty bulke and greatneſſe able to make its part good with an adverſary, then perhaps they would not be ſo eager againſt it. There is no man going by a ſtone of many loads and of a mighty weight will attempt to remove it, but a little ſtone that lyes in ones way that may be ſpurn'd w^ch the foot, or takē up in the hand & caſt away: a ſtone, firſt, that is little; ſecondly, that lyes ready in the way to be caſt aſide, or made uſe of. Thirdly, in which is a fitneſſe for uſe to ones ſelfe; ſuch a ſtone carries a kinde of temptation with it to one to carry it away; ſuch a ſtone the Church ſeemes to be in the eyes of her enemies; the Church of God lyes in the way of wicked men, as a little contemptible ſtone that they need not take much pains withall, but ſuch as they may kick out of the way with the foot, or eaſily caſt it away with their hand; now that this ſtone ſhould be like many milſtones and mountains to daſh the wicked in peeces, that is the greater confuſion and ſhame.

A ſecond reſpect is in regard of the great terrour, as well as 2. That there might be the greater terror brought on the wicked.the great ſhame which God bringeth on the wicked, Exod. 15. 14, 15, 16. when God had wrought that wonderfull deliverance for his people, and confuſion of their adverſaries, the enemies round about were afraid; ſo it was alſo Joſh 2. 9, 10, 11. & 5. 1. & Deut. 2. 25. & Numb. 22. 2, 3, 6.The third reaſon reſpects the people of God themſelves.

The third reaſon why God will worke ſtrange things for his people againſt their enemies, reſpects the people of p. 15God themſelves; that they might appeare the more glorious, and be knowne to be ſaved by the Lord, Deut. 33. 29. Happy art thou O Iſrel, who is like unto thee? ſaved by the Lord, &c. ſo alſo 2. Sam. 7. 23. What one Nation in the earth is like thy people, even like Iſrael, whom God went out to redeem from a people to himſelfe, and to make him a name, and to doe for you great things and terrible? &c. this was it which did make the people of God ſo famous and glorious that God had done ſuch wonders for them.

Now we ſhall proced to uſe, firſt, of caution: God hath The fift particular propounded was, what uſe may be made of this which hath bin ſpoken of theſe wonders of the Lord. The firſt Uſe is a Uſe of caution.wrought great things for you: (Honourable and beloved) take heed leaſt by your ingratitude, you cauſe him to doe great things againſt you: It hath been ſaid, what hath God wrought for you? beware that it be not ſaid, what hath God wrought againſt you? he hath made you the wonders of his mercy, take heed that he doth not make you the wonders of his fury: It hath been ſaid, what hath God wrought, that hath magnified his wiſdome in carrying on your affaires; take heed he doth not leave you to your ſelves, and ſo you become the wonders of folly and madneſſe to all the world; he hath magnified his power in your behalfe, take heed he doth not diſmantle you, and lay you naked, and make you wonders of weakneſſe, and expoſe you as a prey to the moſt contemptible enemy: he hath made you the wonders of his protection and love, take heed he doth not make you the wonders of his rejection, as it was with Iſrael.

I ſuppoſe a caveat now cannot be thought unſeaſonable, in regard I find that the greateſt temporall mercies which ever God gave to his people, were given with the greateſt caveats and many proviſoe's, they were given under lock and key as it were, a mercy and a caution, as a keeper to goe along with it to ſee to the good behaviour of him that hath it in the uſe of it: The Lord did nurture the Iſraelites, being to enter into Canaan, and he did diſcipline them beforehand, and give them many caveats, Deut. 4. 1, 2. there is an exhortation to obedience being to enter into Canaan, & ver. 5, 6. ſpeaking of going in thither, take heed therefore, ſayes he, ver. 9. & 14, 15, 16. he ſpeaks to the ſame purpoſe, & ver. 22, 23. & 38, 29, 40. p. 16take heed, &c. then againe, chap. 6. 10, 11, 12. ſpeaking of the plenty of Canaan, then beware, ſayes he to them; and Deut. 8. 10, 11. take heed, againe: David gives Solomon (ſpeaking of great things that he ſhould enjoy) warning to beware; and Chriſt ſaid to him that he healed, John 5. 14. Sin no more, &c.

Now there is great reaſon of this, becauſe upon the receipt of great mercies, we are in danger of great ſins: we find that they which have been the wonders of the world in regard of great favours from God, have been the wonders of the world after, for great ſins againſt God: Noah had the favour to be preſerved in the Arke from that univerſall deluge when the world was drowned, and Noah not long after was drowned in drunkenneſſe. Lot had that great mercy ſhewed him to be delivered out of Sodom, and after! that he turned Zoar into a Sodom by his uncleanneſſe: How ſhamefully did David fall, after thoſe multitude of favours he had from God 2 Sam. 12. 7, 8, 9. How did Hezekiah ſhew himſelfe to be very unthankfull, after ſuch mercies as all the world might wonder at: How did Jonah qvarrell with God preſently after after he came out of the Whales belly: How did Peter deny his Maſter with an oath, that had the honour (beſides other favours) to ſee him transfigured in the mount? We are in danger, firſt, aaIt is reported of Philip King of Macedon, that he appointed a Lad to come to him every morning before any other, and ſay to him three times, Philipe homo…es, leaſt upon the ſucceſſe of his victories over the Athenians he might forget himſelfe, Aelian. variar. Histo. l. 8. c. 15 that of Tacitus is ſure, acrius explorant animum resproſperae quam adverſae, Terrul. in Apologet. Arrian, l. 3.of pride, of being lifted up above our ſelves: It was the ſin of Ʋzziah, 2 Chron. 26. 16. when he waxed ſtrong his heart was lifted up: ſecondly, we be in danger of forgetfulneſſe, Dent. 8. 16. thirdly, bbThey that write of the ruine of Kingdoms & Common-wealths, do give this as on cauſ & that a chief one, to wit, proſperity Althus. Polit. l. 23. c. 7. Val. max. l. 7. c. 2. Alex. ab Alex. l. 3. c. 20. lipſ. lib. 6. and the Scripture is frequent and full in this particular.we are in danger of luxury and riot, we quickly ſurfet and wax wanton with mercies: fourthly, of careleſneſſe, you need not adviſe one that is poore or ready to be ſtaryed, to look out for proviſion, ſuch will be too carefull; but you had need adviſe them that are rich and full, leaſt they grow negligent and ſupine, and careleſſe in their duty to God, and laying out what they have for his glory: fiftly, we are in danger of relapſes, after recovery out of great dangers and diſeaſes, &c. if there be not great care, we fall into the old trade and way againe, daily experience teſtifies this truth: ſixtly, we are in danger of great judgements, Ezra 9. 13, 14. in all theſe reſpects, we have a much more ſlippery ſtanding p. 17then we had before: A Paradiſe is a much more dangerous place for us to be in then a Wilderneſſe.

But what muſt we beware of chiefly: Firſt, that we doe not forget our low eſtate before God wrought theſe wonders for us: For this conſideration doth much advance Gods wonders, by how much the lower our ſtate & condition was, when he began to work for us, by ſo much the greater is the mercy, and therefore God will not have us forget our low eſtate. The Lord doth very often make mention of the deliverance he wrought for Iſrael, and he makes expreſſe mention of Aegypt, and the houſe of bondage; he ſpeaks of it, firſt, in giving of the Law, Exod. 20. 1. ſecondly, when he inſtituted the Sacrifices, Levit. 22. 33. thirdly, when he makes the promiſe of bleſſings to them, Levit. 26. 13. fourthly, in reckoning up his great works he had done for them, Deut. 4. 32, 33, 34. and when he ſpeaks of the favours he would beſtow, Deut. 6. 10, 11, 12. fiftly, he reckons it as a great ſigne of his love, Deut. 7. 8. ſixtly, when he diſſwades them from ingratitude, Deut. 8. 14. ſeventhly, when he inſtituted the paſchall Lamb, Deut. 16. 6. eightly, when the Angel reproved the people, Judges 2. 1. ninthly, when he purpoſed to give them victory over the Midianites, Judges 6. 8, 9, 10, &c. tenthly, when they were about to ſet up a King, 1 Sam. 10. 18. how frequent is the Lord in making mention of Aegypt upon every occaſion? ſurely to put them in mind of their low eſtate, Revel. 2. 5. the Church of Epheſus is bid to remember from whence ſhe was fallen; and ſurely we muſt not forget from whence we are riſen, Jer. 2. 6, 7. that it may with greater wonder be ſaid, What hath God wrought for us that were ſo low? for God himſelfe takes occaſion to amplifie his favours upon this conſideration, Ezek. 16. 3, 4, 5. ſo David reckons it among the miracles of mercies, that God remembred them in their low eſtate, Pſal. 136. 23. we muſt not forget who they were that owned us and the cauſe we undertook, in our low eſtate: It was confeſſed that our Brethren of Scotland did ſuch ſervice for us, that they deſerved much at our hands, as much at leaſt as aaIn his Sermon intituled New Englands ſence of old England and Irelands ſorrowes.Maſter Hooke in his Sermon gives them, when he ſtiles p. 18them, that honourable Nation that united in a Covenant againſt the Prelats; we may have cauſe enough to think on them, as Maſter Cotton doth in his Sermons on the Vials, where he apprehends that God made uſe of them to poure out his Viall upon the ſeat of the Beaſt, and his Kingdome foreign, he thinks that the word there cleerly pointed out the bbVide 5. VialScots: Of whom he ſayes; Nor doe I know that any of the former Vyals have been poured out by any men, whoſe loynes have been more girt about with truth, and whoſe cloathing hath been more pure and white, then theſe ſervants of God have been girt with, and cloathed withall.

II. We muſt beware we doe not forget the ſpeciall providences of God which goe along with his great mercies, for theſe doe put a very great price upon the favours you receive: God ſends you a Cabinet in ſuch a mercy, you muſt open it, and you ſhall find many jewels in it: he doth diſmember a mercy that doth not take it in all its dimenſions, nor can God have the full praiſe of a compleat mercy, when we our ſelves doe not ſee into all the parts of it; we muſt therefore look at the mercy, and, Firſt, the ſeaſon of the mercy, in the Mount; extremity was Gods opportunity; when thy ſpirit would have failed, if God had not then come, Iſa. 57. 16. then to afford mercy, when the full time to have mercy was come, Pſal. 102. 11. is a bleſſed fit time; or perhaps it was at ſuch a ſeaſon, when we were praying and faſting, or preſently after; God is pleaſed to time his mercies which he beſtowes; for it is ſaid, Iſa. 49. 8. In an acceptable time have I heard thee; and David ſayes, Pſal. 69. 13. In an acceptable time have I prayed; it is a bleſſed ſeaſon for God to be giving when we are praying, as it is Iſa. 65. 24. Whilſt they are ſpeaking, I will heare: How oft have our Thankſgiving dayes trod on the heels of our Faſting dayes? how oft have Victories come flying on the wings of prayer ſo faſt, that they have taken us upon our knees?

Secondly, we muſt not forget the many difficulties and intricacies through which our mercies have been conveyed to us; we muſt look at the croſſe, perplexed paſſages of providence; p. 19there hath been many a time in our great affaires, an appearance, as it were a wheels within a wheele, Ezek. 1. 16. ſo that God manifeſted his mervailous loving kindneſſe, as David ſpeaks, Pſal. 57. 7. when he hath given a bleſſed iſſue in ſuch caſes.

Thirdly, we muſt not forget this providence, when God makes many meanes conſpire for our good, when he commands a conſtellation of means of different complexions to coutribute their influences for our good; when men of a contrary temper and diſpoſition one from another and averſe from me, ſhould yet be overſwayed to combine for my good, this is an admirable providence.

Fourthly, we muſt not forget how ſuddenly and unexpectedly the Lord hath done things for us: The Lord hath not wearied us out with waiting; that which lookt like a work of two ſeven yeers, he hath diſpatched in the ſpace of two ſeven moneths; many a victory hath come ſo ſuddenly, that it hath even ſurprized us, that we have been as men in a dreame, as the children of the captivity, Pſal. 126. 1, 2.

Fifthly, we muſt not forget the fruitfulneſſe of our mercies; one mercy hath been pregnant and big with child with many: our victories carry in their wombe, our lives, our liberties, our intereſts and priviledges, our Goſpel and Reformation; none of which we ſhould enjoy, if ſo be the enemy had conquered: God hath given us many mother mercies.

Sixthly, the ſmall loſſe of blood and men, this muſt not be forgotten; we might have purchaſed many things at a deare rate; if theſe victories and ſurrenders had come ſwimming in blood, or if there had been the demoliſhing Cities, Univerſity and Townes, we might have wept over our victories, as the children of Iſrael did when they had conquered their Brother Benjamin, Judg. 20. 2.

Perhaps thoſe that have been engaged in theſe tranſactions, and whom God hath made inſtrumentall in his ſervice, are able to ſpeak of many particular experiments of providence, which we that are at a diſtance, are not able to diſcern: Let them whom it doth moſt concerne have a ſpeciall care p. 20that God loſeth none of his honour in thoſe remarkable paſſages of his providence towards them that have enjoyed them.

Thirdly, we muſt not forget how we have provoked God, how we have murmured, how we have diſtruſted, how ſometimes we have been lifted up with ſucceſſe, and then we thought we ſhould never be removed, as David ſaid, Pſal. 30. 6, 7. and when the Lord hid his face, how were we troubled? ſometimes we have been in a full tide, and then againe at a dead low ebbe. This is it which the Lord preſſeth on his people, Deut. 9. 7. Remember and forget not how thou provokedſt the Lord thy God to wrath in the Wilderneſſe, from the day that thou departedſt out of Aegypt untill ye came unto this place, ye have been a rebellious people.

Fourthly, we muſt beware that we do not forget our Vows, Prayers, Faſts, Covenants, Proteſtations: The ſervants of God do drive a great trade with Heaven by theſe, they have intercourſe with God; we ſhould take notice of our revenues & returns hereby: now we are too apt to forget our engagements to the Lord; and hence it is that God preſſeth Covenant on his people when they ſhould come into Canaan, Deut. 4. 23. Take heed (ſayes he) leaſt ye forget the Covenant of the Lord your God &c. remember, as it is, to offer unto God Thankſgiving, and pay thy Vowes to the moſt high; keep Covenant, and remember Vowes and Promiſes made with God, with your friends, with your enemies: It is a complaint (God grant it be not found to be true) that Articles are not kept on our part with the enemy; I ſhall onelyonly mind you of that paſſage, Joſhua 9. how the Iſraelites did keep their Covenant with the Gibeonites, though they were undermined, and it were to their prejudice: aaThe formes of Covenants among the Romans and others were very ſtrict, and their obſervation of them alſo; after the invocation of their gods, they did bind themſelves under a curſe after this manner: Si prior defecit (ſpeaking of the Pop. Rom.) publico conſilio, dolo malo tu illo die Jupiter Pop. Rom. ſic ferito, ut ego hunc porcum hodic feriam: tantoque magis ferito, quanto magis potes, polleſque: Id ubi dixit, porcum ſaxo ſilice percuſſit T. Liv l. 1. de faedere inter Tullum Hostilium & Albanos percuſſo agens. Vid. Barn. Briſſ. de form. l. 4.The Heathens and Gentiles, &c. have been moſt preciſe in this particular; now we ought to beware that we doe not forget all p. 21theſe conſiderations, in regard Pauſanias in Arcadicis obſervavit, ubi ſcribit Philippi Macedonis Regis liberos propterea tantis calamitatibus affectos fuiſſae, quod ipſe fidem in pactis conventis, confaederatis datam, nihil faceret. Camerarius oper. ſubſic. l. 2. c. 78. How doth Agamemnon in Homer cry out againſt the breach of faith in the Trojans. which he ſayes, God will avenge; whoſe ſenſe we have in theſe Verſes: Et ſuperiuros violato foedere Troas Jupitere Coelis praeſenti haud puniet ira, At quandoque graves magno cum faenore poenas Hi cum coniugibus & tota ſtirpe rependent. The very Heathen have ſet it as a brand on ſome people for breach of faith: Hence foreign, Tit. 1. 12. he cites Epimenides for this, who ſayes, foreign, &c. So dolus Troianus in Plauti Pſeudolo & Punicaſ…les, are taken up as Proverbs of reproach; ſo that this ſin had alwayes a note of ignominy among the Heathen. Grat. de iure belli, l. 2. c. 13.Titus 1:12they all do add much to the wonder of Gods mercies: For firſt, may it not be truly ſaid, What hath God wrought, who hath raiſed us from ſo low a ſtate to this condition, that he ſhould be pleaſed to take notice of us, when none durſt owne us? Secondly, may it not be ſaid What hath God wrought, in al theſe admirable providences afforded to us? Thirdly, may it not be truly ſaid, What hath God wrought, who preſerved us when we provoked him? Fourthly, may it not be truly ſaid, What hath God wrought, who had reſpect to the prayers, faſts, &c. of his unworthy ſervants? wherefore if we ſhould forget theſe, we ſhould much diſhonour God, and take off from the wonder of his mercies.

Fifthly, we muſt beware that we doe not forget the low condition of others: It is a ſinne which thoſe that enjoy temporall accommodations, are incident unto, even to forget others that are in want and miſery: You know how Ireland cryes aloud for help, and can find none; ſhall we think to ſit downe in peace, when Ireland is in blood, and even bleeding to death? We read Numb. 31. how the Iſraelites did give a very great overthrow to the Midianites, and what ſpoyle they took, and chap. 32. 1, 2, 3, 4, 5. we read how the children of Ruben and Gad, having a great multitude of Cattle, therefore they deſired of Moſes that they might ſtay in that Country which the Lord had ſmote before the Congregation of Iſrael, it being a very commodious place: but ver. 6. Moſes ſaid to them that made this requeſt, ſhall your Brethren goe to warre, and ſhall yee ſit here, &c. he chides them, ver. 7, 8, &c. and tels them p. 22ver. 14. that they were riſen up in their Fathers ſtead, an encreaſe of ſinfull men, &c. So ſay I, if we ſhall now ſit down and take up our reſt, and think our work is done, when Ireland hath no reſt, and is in a manner undone, this may provoke the Lord againſt us: I hope you will remember them in their low eſtate as God hath remembred you in yours.

The ſecond Uſe ſhall be of Exhortation, that ſince God hath wrought ſuch deliverances as theſe, and hath given ſuch wonderfull mercies to you, that you would labour to walke in a way correſpondent to theſe mercies, that you would be wrapt up with wonder in the contemplation of them; we may make uſe of the ſignification of the word Mirari, and ſtirre you up to your duty, and goe no further then the Word affords: Firſt, it ſignifies intente intueri, for it comes from the Hebrew, foreign, eſt viſus, ſo that we firſt wonder: Martin. Lexic. vocab. Miror.Firſt, Take a view and ſurvey our mercies, look into them; this I have ſpoke of before: ſecondly, we ſhould mirari, (i.) cum voluptate intueri, we ſhould as David, Pſal. 13. 5, 6. rejoyce in the Lord, and ſing unto him, becauſe he hath dealt bountifully; we ſee the Church often upon the receipt of mercies, rejoycing, Iſa. 61. 10. and elſwhere: thirdly, we ſhould wonder (i.) Intueri cum ſtupore, break out into holy aſtoniſhment; the Church upon the contemplation of the mercies of God, ſtands as one amazed, Iſa. 25. 9. In that day it ſhall be ſaid, Loe, this is our God! an ecce, a note of wonder put upon it; then it followes, We will rejoyce in his ſalvation: fourthly, we ſhould wonder and ſay, What hath God wrought! (i.) magnifacere & venerari, we ſhould exalt and magnifie the Lord for his mercies; thus David teacheth us this leſſon in his owne practice, Pſal. 34. 2, 3. he cals upon others to magnifie the Lord with him for his mercies: this magnifying of the Lord ſhould be done with holy and humble veneration: We find Revel. 4. 10, 11. when the four and twenty Elders give praiſe to God, they fall downe before him, and caſt their Crownes before the Throne, &c. ſo alſo chap. 5. 8. & 7. 11. & 11. 16, 17. they fall downe and give thanks to the Lord God, becauſe he had taken to him his great power, and had reigned; p. 23and chap. 19. upon the great judgement on the Whore, ver. 4. the four and twenty Elders and the four Beaſts fell down and worſhipped God that ſate on the Thronc, ſaying, Amen Allelujah.

I ſhall now propound ſome conſiderations to you, taken from ſome of the wonderfull things which God hath done for us, that by them I may raiſe up your hearts to the higheſt ſtraines of admiration and gratitude, and quicken you up to anſwerable walking, according to the great mercies of God beſtowed on us.

Firſt, it hath been ſaid, What hath God wrought, who hath brought this warre (in a manner) to an end, which every one almoſt did think would have ended our liberties, lives? &c. now by way of gratitude, let us all labour to put an end to the warre, one among, and one againſt another: I could heartily wiſh that the Sea of Ordinances were Chryſtall, very pure, and not glaſſe, and freed from fire, that contentions were baniſhed from us, Revel. 15. 2. me thinks we ſhould not quarrell; that one word in which we all agree, viz. Saints, Brethrne, Members; nay that reconciling word, Chriſt, for we are one Chriſt, 1 Cor. 12, 12. I ſay, any of theſe words ſhould compoſe all differences among us; how often have ſome noble Commanders, by a word ſometimes, ſuch as that, commilitones, Quirites, ſetled the diſtempers of a mutinous Army; why ſhould not that word Chriſtians, like that word Peace, be ſtill, ſpoken by Chriſt to the winds and waves when they were moſt boyſtrous, bring a great calme among us, as that did once? Mark 4. 39. The iſſue of our diviſions and animoſities is generally the ſame in effect as I have read in a ſtory concerning two Doctors of Phyſick, the one a Galeniſt, and the other a Paracelſian, who met at a feaſt, and fell into a diſpute: the Galeniſt diſcourſed of the retentive faculty in the ſtomack, how the meat is there depreſſed for a time, and made fit for digeſtion, and thence a milkie juyce is ſucked by the Meſaraicae venae, which forthwith is conveyed to the workhouſe of blood, thence to the heart the ſtore houſe of ſpirits, and ſo theſe two, like two carefull Purveyors, ſend their proviſions p. 24by the veynes and arteries, as by two common road wayes, into every part of the little Common-wealth of mans body: The Paracelſian, a profeſſor and practiſer quite contrary to the other, as well in his order of dyet as cure, oppoſeth himſelf againſt all theſe aſſertions, partly out of opinion that he was in the right, and partly out of a contentious humour and ſpleen which he bore to the others profeſſion; they fall from argument to railing, and at laſt to deadly war and bitter defiance, whereby the meale they then made was hindred in digeſtion, choler encreaſed in the one, and malancholy in the other, and the blood enflamed in both, ſo as they were both taken away (without ſaying grace) deſperately ſick; the Galeniſt of a ſhaking ague, and the Paracelſian of a dead palſie: there needs no application, it is well knowne that the Galeniſt and Paracelſian men of contrary judgements, doe ſometime fall to diſputation, from this to railing, from this to diſtemper and ſickneſſe of ſpirit, by which meanes God loſeth the glory due to him, and many times both loſe both themſelves and the truth to boot: It is a ſad thing to me to think that they which look on one another as Saints, ſhould behave themſelves each to other as the Jewes had wont to doe toward Heathens aaHence we read of thoſe words in the new Teſt. foreign alienigenis; ſo it is often objected by Joſephus againſt the Jewes, foreign whence that of Juvenal concerning the Jewes, Non monstrare vias, eadem niſi ſacra colenti, and that of Tacitus, Hiſt. 5. apud ipſos fides obſtinata, miſericordia in promptu adverſus omnes hoſtile odium: What a miſerable thing is it, that this Jewiſh carriage and diſtance, theſe excommunicating termes ſhould be made good among thoſe that are received into the boſome of the ſame Chriſt? Althusius in his Politiques, c. 31. ſayes, Exitus diſcordiarum eſt, aut univerſorum interitus, aut victoris dominatus & regnum, vid. Bodin. l. 4. c. 1. there was a ſad iſſue of thoſe names of difference the Guelphs and the Gibbelines, the Calviniſts and Lutherans, the Samaritans and the Jewes; let us learne from them to lay aſide charactericing names, which …ſe at length into factions and tumults..

Secondly, it may be ſaid What hath God wrought for you in reſtoring your captivated liberties, your enſalved priviledges, your lawes made arbitrary once by uſurpation and tyranny, and of late by neceſſity in time of warre: In a common fire and conflagration, many houſes muſt be pluckt downe to ſave the reſt bbH. Grotius, l. 3. de jure belli, c. 1.; and many things p. 25are lawfull in a time of warre, which otherwiſe could not be permitted: Since therefore God hath done this for you, let it by way of gratitude be ſaid, what hath this Parliament done, in labouring to ſettle the peace of the Church: He hath done your work very quickly; ſet cloſe to his and doe it quickly: or elſe you may have Chriſt come quickly as he threatned, Revel. 2. 5. and remove your Candleſtick from yo; and as it is ver. 16. Repent, or elſe I will come quickly and fight againſt thee, &c. and Revel. 3. 11. Behold I come quickly, &c. the adverſary makes haſte to pluck up, and to pull down and to unſettle the Church of God, and build up his own Babel of fancy and opinion and falſhood: whilſt the Ordinances of God are unſetled in their purity, power, glory and perfection, in their full compaſſe and latitude, the enemy gets ground. Biſhop Jewell Jewel in ep: de conc. Trident. tract. … de Papa & Cardinal. &c.ſpeaking of the ſubtilty of the Pope and Cardinals, to fruſtrate the Councell of Trent, or to retard it, makes uſe of a Story which may be applied to our caſe: It is reported of the Athenians, that when they began to build their wals which were caſt downe, the Lacedaemonians (that ſo they might have them in their power) ſent to them to ſurceaſe: But Themiſtocles being very wiſe, perceiving that the ſafety of the Country was in jeopardy, promiſed that he would come to them, yet he did purpoſely create delayes and excuſes, pretending that their agreements did not like him, and then ſaying that he would ſend Ambaſſadours to treat with them: In the meane time while he baffles them with delayes and pretences, the building of the wals goes on, and in the time they are diſputing the matter, the buſineſſe is diſpatched, and the wals are built, and now pluck them downe that dare or can. It is certainly the deſigne of ſome to keep you off by delayes and plauſibilities and faire pretences, from ſetting in its full power the government of Chriſt, but in the meane time the wals of Athens goes on; and ere long, if you doe not make the more haſte, they will be finiſhed, and then you may pluck them downe if you could tell how: And as God hath delivered you from arbitrary government, ſo doe you leave as little to arbitrement in the State as can be: A good Law is better then the beſt Lawyer aaMelius eſt legibus, ac conſuetudinibus bonis ſidere, quam octimis hominibus Cardan. l. 5. de Sapient..

p. 26Thirdly, it may be ſaid What hath God wrought? who hath ſubdued your enemies in the Field, many, mighty, malicious; who as they called you Rebels formerly, and think you ſo ſtill, ſo they would have uſed you as Rebels; by way of gratitude labour to ſubdue Gods enemies in your houſes and hearts, thoſe reigning ſinnes that captivate you, and ride in triumph over you. Is not that true which we read, Iſa. 60. 14. The ſonnes alſo of them that afflicted thee, ſhall come bending unto thee, and all they that deſpiſed thee, ſhall bow themſelves downe at the ſoales of thy feet, &c. how ſhould you ſtirre up your ſelves to mortifie your luſts? It was the glory of the King of Arragon that he conquered himſelfe when he conquered his enemies: And it was the blot on Alexanders conqueſts, that himſelfe was conquered with wine: and on Hannibal, that cruelty was his Maſter. We find in Stories many ſcoffes of Souldiers caſt on their triumphing Commanders in this kind. bbGallias Caeſar ſubegr, Nicomodes Caeſarem Ecce Caeſar nunc triūphat, qui ſubegit Gallias. Nicomodes non triumphat, qui ſubegit Caeſarem, Sueton in Jul. c. 49. and alſo c. 40. concerning the ſame, they that waired on Caeſar in his triumph by way of mockery. U bani ſervate uxores, Maechum calvum adducimus. Auro in Gallia ſtuprum emiſti, hic ſumpsiſti mutuum. So true is that diſtich. Fortior eſt qui ſe quam qui for tiſſima vincit Maenia, nec virtus altius ire poteſt.Let us downe with the ſtrong holds of the Devill. Ale-houſes generally are the Devils Caſtles, the meeting places of Malignants and Sectaries, they are the campus Martius of Satan, he hath his traine of Artillery, his chiefe Ammunition, his head quarters are there, eſpecially if any peſtilent Prieſts ſteeped in the gall of Antichriſtianiſme be among them: It is moſt requiſite that ſuch meetings, ſuch places be diſſolved. I could wiſh that garriſon of rancorous and imbittered ſpirit were utterly ſlighted and demoliſhed in us all; this one thing hath overthrowne whole Kingdomes many times ccvid. Jun orat. Tom. 1 orat. 1 de colleg. concordia & orat. 2.; God forbid it ſhould act its part among us, I truſt God will never give us over to that unquiet, deſtructive ſpirit.

Fourthly, God hath in a ſtrange manner purged out from among you many rotten members, which you could never have caſt out, if they had not excommunicated themſelves, by a voluntary ſeparation and baniſhment from you, and deſperate engagement againſt you; ſo that in this reſpect it may moſt truly be ſaid, What hath God wrought?

By way of gratitude, you muſt fall to purging and reforming; God hath ſhewed you the way, who hath diſtinguiſhed p. 27betwixt the precious and the vile, which you muſt alſo doe; for the iron and clay will never incorporate, Dan. 9. 42. take heed you doe not give the Lord occaſion to ſay, as it is Ezek. 24. 6,-13. Her ſcumme is not yet gone out. In thy filthineſſe is lewdneſſe; becauſe I have purged thee and thou waſt not purged, thou ſhalt not be purged from thy filthineſſe any more, till I have cauſed my fury to reſt upon thee. The ſcum of ſwearers, drunkards, &c. abounds among us. But beſides theſe, there is a more dangerous ſort of people of choyce parts, poſſeſſed with the ſpirit of Antichriſt, of as croſſe a grain to reformation as any men whatſoever, being ſoaked in malignity; if theſe have the liberty of the Pulpit, they have liberty and opportunity to diffuſe their poyſon; theſe ought to be purged out of Pulpits eſpecially. It is reported of Cato Cenſor, when Carneades the Philoſopher came to Rome in an Embaſſie, that the young men of Rome flockt to him, being allured with the ſweetneſſe and majeſty of his eloquence and learning, gave counſell in open Senate, that they ſhould give him diſpatch with all ſpeed, leaſt he ſhould infect and inchant the minds and affections of the Youth, and bring in an alteration of the manners and cuſtomes of the ſtate. Cato's advice will ſuit well with this which is propounded concerning ſuch men before ſpoken of: You have an Univerſity and a Kingdome to purge, which lyes like the Augean Stable, and it is a very vaſt buſineſſe to doe it; but as it is reported of Hercules, being to cleanſe the Augean Stable (in which was kept three thouſand Kine, and it had not been cleanſed for thirty yeers together) but Hercules letting in the River Alpheus, did that with eaſe which was thought impoſſible: So you by letting in the waters of the Sanctuary ſpoke of, Ezek. 47. 2. The River which refreſheth the houſe of God ſhall purge it; ſo ſhall it be ſaid, What have you wrought?

Fifthly, the Lord hath protected you in a moſt ſtrange and admirable manner, ſo that it may be ſaid, What hath God wrought? by way of gratitude be you a ſword and a ſhield; to the truth a ſhield, and to errour and hereſie a ſword: It was ſaid of Fabius, that he was Romanorum clypeus, and of Marcellus p. 28that he was Romanorum enſis, becauſe it was the chiefe care of the firſt, to ſafeguard his Souldiers from the danger of Annibal, and of the other to deſtroy him: Certainly it may be ſaid of you as it was Deut. 33. 29. Happy art thou O Iſrael; who is like unto thee O people! ſaved by the Lord the ſhield of thy help, and who is theſword of thy excellency: and thine enemies ſhall be found lyars unto thee, and thou ſhalt tread upon their high places.

Sixthly, the Lord hath appeared eminently in executing judgement on your enemies; we may ſay, as it is Pſal. 9. 16. The Lord is knowne by the judgement which he executeth, the wicked is ſnared in the work of his owne hand: Higgajon Selah. by way of gratitude doe juſtice, execute right judgement. There be many ſad complaints of partiality and affection in Committees, of retarding of cauſes, of pleading for delinquents, of oppreſſing of right, it is vox populi, which is ſometime called vox Dei: It was your honour to put downe thoſe bloody Courts of the Star-chamber and High-commiſſion, and the arbitrary proceeding of the Councell-table, and I hope it ſhall be your care that there be not a foreign, a tranſlation of the ſpirit of thoſe Courts into the Parliament; they did turne judgment into wormwood, and leave off righteouſneſſe, as it is Amos 5. 7. but I hope that judgement ſhall now run downe as waters, and judgement as a mighty ſtreame, ver. 24. God refuſeth to have any thing to doe with his people, till they came to doe juſtice, Iſa. 1. 16, 17. then ſayes he, Come let us reaſon together, the Lord preſſeth it on them, Ezek. 45. 9, 10.

Seventhly, the Lord hath done great things for us in the ſurrender of OXFORD; if all things be well conſidered it is a great mercy: The ſtrength of the place, the proviſions of all kinds within; the reſolution of the men to hold out a ſullen ſiege, the danger of demoliſhing an Univerſity, famous as any in the world, the danger of breaking our Army; the advantages which hereby we have of being aſſiſtant to Ireland, together with the advantages that you may have of promoting the reformation, in that place above others; all theſe put together make it a great mercy.

Now by way of gratitude, make it your buſineſſe and care p. 29now to purge and reforme that place above others: Give me leave to propound ſome things to your conſideration concerning that place, with ſubmiſſion ſtill to your wiſdome herein: I doe it the rather becauſe I know there ought to be had a more then ordinary care of ſuch places as that is; for a Fountaine, a Garden and a Nurſery muſt in a ſpeciall manner be lookt unto; for it is a rule that quod initio eſt vitioſum, tractu temporis non convaleſcet; and it is a rule concerning Phyſick, that an errour in the firſt concoction is not corrected in the ſecond; beſides, there ought to be a ſpeciall care of what is put into new and freſh Veſſels, and what mold is to be laid on tender plants and young trees: theſe things laid together, make me the bolder to propound ſome things to your wiſdome, with reference to that place.

Firſt, if there be any ſuch to be found there, which by reaſon of neceſſity have been conſtrained to live in that place; yet they have that mark on their fore-heads, which is to cry aaWhat Tacitus ſpeaks of a Prince I doubt not but you will obſerve, Non poena ſemper ſed ſapius poenitentia contentus eſſe. Agric. Poenam igitur si tuto poterus, donabis; sin minus, temperabis, Sen. dc Clem. 1.for alll the abominations of it, as it is Ezek. 9. 4. or if there be any that ſhall be found, which now remember their doings and wayes, wherein they have defiled themſelves, Ezek. 20. 43. if there be any ſuch who (whatſoever they have been heretofore) epiſcopall, &c. yet if now they ſhall doe that heartily which the adverſaries of the captivity did but pretend to doe Ezra 4. 1, 2. help you to build, and ſeek God as you doe, if perhaps in all things they ſhall not come up to cloſe with every particular with you, yet they will be quiet, will not oppoſe or hinder you: I hope you will doe by theſe as Herekiah did by them that were not cleanſed, and did eat the Paſſeover otherwiſe then was written, 2 Chron. 30. 18. he prayed for them, the Lord pardon thē that prepare their heart to ſeek the Lord, &c. ver. 19. and ver. 22. he ſpake comfortably to the Levites, &c. Not that I would have a toleration of practice for any error, but a tender uſage and reſpect to ſuch, of whom we cannot ſay, they will not, but for want rather of a cleerer diſcovery, have not, doe not ſee what for the future perhaps they may aſſent unto: It ſhall be your glory to recover and gaine ſuch as theſe with love and the ſpirit of meekneſs, rather then to caſt them out bb—Peragit tranquilla potestas quod violenta nequit, mandataque fortius urget Imperioſa quies,—Claud. Paneg. Adhibenda eſt moderatio, quae ſanabilia ingema distingucre a deploratis ſcia, Sen de Clem. 1..

p. 30Secondly, if upon due ſearch made and cognizance had, you find that the Fountaine is become bitter, like the water of Marah, Exod. 15. 23. if there be mors in olla, as there was in that pot which was ſet on for the ſonnes of the Prophets, 2 Kings 4. 38, 40. if it be found that the ſalt of the earth be unſavoury, Matth. 5. 13. if the light be extinguiſhed; if it be ſo that the Garden be overgrowne with Nettles and Brambles, and Weeds ccInfoelix lolium, & ſteriles dominantur avenae, Pro molli viola, ac purpureo narciſſo Carduus, & ſpinis ſurgit palinurus acutis. Virgil., and Thornes.

If ddWhither that of Fr. Petrach concerning Rome, may not in ſome ſort be true here let others judge. Errorum ludus, ſectarum nobile templum Roma quidem fueras, nunc es Babylonia fallax, Ex qua tot luctus, gemituſque feruntur in orbem, O fraudum mater, carcer teterrimus irae, Carnificina boni, ſed iniqui ſedula nutrix.it be found that ſhe which ſhould have been a mother, hath proved a ſtep-dame; if that which ſhould have been a nurſery of holineſſe and Religion, be found a ſinke of prophaneſſe; if that place which ſhould have been a mint of the precious coyne, that ſhould paſſe currant every where without controll or contradiction, be found to be a forge of counterfeit coyne and falſhoods, againſt God and the Parliament; if that which ſhould have been a Goſhen be found an Aegypt rather; if that which ſhould have been as Zion be a Sodome, and that which ſhould have been as Jeruſalem be a Babylon, then I know every one will ſay, you had need beſtir your ſelves here above all other places whatſoever.

But what is here to be done? I dare appeale to prudentiall p. 31men among our adverſaries: Put the caſe the Parliament had poſſeſſed Oxford, and the Divines which adhered to that had ſheltred themſelves there, and were in all thoſe places of maintainance and truſt which they have which are oppoſite to the Parliament and their cauſe: had the King prevailed and taken the place, as now you have done, I appeale to any impartiall men, what would they have done? you may if you pleaſe make that good, the children of this world are wiſer in their generation then the children of light; I doe beleeve it ſhould never have come into debate, whither you or any that have eminently engaged for and with you, ſhould have compounded for eſtates; it may be you would have thought it happineſſe and favour enough to have redeemed your lives. Theſe things being premiſed, and there be truth in theſe ſuppoſitions, then I think you need not have any one to tell you what to doe; never any did begin a plantation among weeds and brambles.

But it will be ſaid, theſe be men of excellent parts and accurate learning; what ſhall we doe with them? I anſwer, as one ſayes of the Jeſuits, quo meliores eò deteriores, concerning whom I ſay further, as Ageſilaus did of his adverſary Farnabaſus, talis cum ſis, utinam noſter eſſes: I could wiſh for my owne part that all wayes were uſed to gaine them, if it might be; and I could wiſh heartily that the Univerſity had been conquered as well as the Garriſon, and Chriſt had captivated learning, as our Army did the Militia, and that the Militia togata as well as armata, (I could wiſh they had been diſtinguiſhed) had yeelded up it ſelfe to God and you: Put the caſe they have been never ſo bad, and have appeared never ſo much againſt you, yet if they ſhall doe as Benbadads ſervants did to the King of Iſrael, who ſaid, Behold we have heard that the Kings of Iſrael are mercifull Kings, and they put ee—Ignoſcere pulchrut iam miſero, paenaeque genus vidiſſe precan tem, Claud.ſack-cloath on their loynes and ropes on their heads, and ſo they came to him, 1 Kings 20. 30, 31, 32. if thoſe that have publiſhed you Rebels in the Preſſe, and preached you Rebels in the Pulpit, and diſcourſed you Rebels in their conference, and fought againſt you as Rebels, in the Field, yet if they ſhall doe as Benbadads p. 32ſervants did, I ſuppoſe you would let them know, you are ſuch abſolute conquerours of your ſelves, that you can and will pardon ſuch; and likewiſe beſtow (where no reward is due, but the moſt extreame puniſhment) favours and benevolence. I doe beleeve that many of them will never put you to it, to turne them out, if you would hire them to keep their preferments with great rewards, upon your termes, they would not doe it; nay, rather then uſe the Directory, take the Covenant, ſubmit to the Diſcipline, ſtoop to Parliamentary power, promote your deſignes, engage in your way of reformation, all which are contrary to their principles (unleſſe your conqueſts have had the like effect which Peters Sermon had, or that God hath wrought upon them) they will ſuffer very much, rather then goe againſt their conſciences, in ſubmitting to that which they cannot ſubſcribe to.

In the third place, I hope you will have an extraordinary care in the placing of fit men in the Univerſity: There be three ſorts of men you are to look after: Firſt, profeſſors of languages and ſciences: Secondly, Governours of houſes: Thirdly, Fellowes and Schollers. As for the firſt, if England cannot furniſh you, I hope Europe will; for if there be one better then another, let him be the man, whatever it coſt: theſe are fathers in the faculty, and progagate the ſciences; they have the wardſhip of learning committed to them: theſe Fathers of the Arts if they have not drawne in the maſculine vigour and life of the Muſes, they beget but a weak and diſeaſed iſſue: It is here as with naturall Parents, ſtrong and able Parents have like Progeny ffQuanta pervicacia in hoſtem, tanta beneficentia adverſus ſupplices utendum Tac. Ann. 12.; beſides, he that undertakes g Fortes creantur fortibus, & bonis; eſt in juvencis; eſt in equis patrum virtus, nec imbellom feroces Progenerant aquila columbaus, Hor. l. 4. od. 4.ſuch places upon a ſmall and weak foundation, it is as if he ſhould traverſe the Ocean in a Cock-boat, ſuch run a hazard from the Haven, and are like to prove famous onelyonly by their errours and delinquencies.

The ſecond ſort that we are to ſpeak of, is Governours of houſes, of whom there ought to be had by ſo much the greater care, by how much the greater influence they are like to have, and impreſſion on others, what the Apoſtle ſpeaks of ſuch as are to be foreign in Scripture, p. 33ſhould be found in ſuch as are to be heads of Houſes; men exemplary in holineſſe and grace, whoſe life (as one ſpeaks of the life of a Prince) ſhould be hhPan. Troj.cenſura publica, as a publick ſtādard, leſt haply if they come to be engaged in an error or ſinfull courſe, iiSen. cont. 1.imitatio alienae oulpae be counted innocentia: the deformities & infirmities of ſuch as we love & honour, ſo often are doted on, and made patternes of our imitation: Men kk—Amatorem quod amicae tur pia deciplunt caecum vitia, aut etiam ipſa delectant vetuti Balbinum Poly pus agnae. Hor. Serm. l. 1. Sat. 3.of ſingular ſelf-deniall, and of a ſtrict converſation, are the fitteſt for ſuch places: that which Cicero notes as an errour in Cato the ſecond, when he writes to his friend Atticus, I take as a vertue required in a Governour; Cato optime ſentit (ſayes he) ſed nocet interdum Reip. loquitur enim tanquam in Rep. Platonis, non tanquā in faece Romuli. There is in ſome an eminent ſuitableneſſe of ſpirit, a notable frame of heart fitting a man for government; this is of great concernment; and although perhaps there may be wanting ſome perfections and accompliſhments which others have, yet there may be enough in theſe, thus qualified as I have ſpoken, to doe the work. It was ſaid by Themistocles being asked to touch a Lute, that he could not fiddle, but he could make a ſmall Towne, a great State: what he ſpake arrogantly of himſelfe, may be truly ſaid of theſe, that though they cannot fiddle, yet (through the bleſſing of God) they, of a place infamous for the preſent, may make a glorious Univerſity. There is an Academicall genius which animates ſome men, and ſuch will live beſt in that element which is moſt naturall: Perhaps ſome may be thought on that are of excellent parts, and fit for honourable employments, who may be thought to put downe others; yet as it was noted of Philip King of Macedon, that he would needs undertake to correct a curious Muſician in his art; but he was anſwered by him, God forbid that your fortune ſhould be ſo bad, as to know theſe things better then I: This may be ſaid in this caſe; ſome men have ſerved ſeverall apprentiſhips in the Univerſity, and of neceſſity have been engaged in the ſtudies of the Arts, and ſuch kind of learning; and have been engaged in a way of employment which may be counted below the education of ſuch whoſe fortunes have afforded a ſubſiſtence otherwayes, and ſo p. 34by this means are brought into a capacity and fitneſſe for that place which is not proper for another. Let them be men of gravity and authority, llIn that queſtion an Juvenes in numerum conciliariorum principis cooptandi ſint? the ſame that is ſaid againſt them will hold good here. Vid. Tiraq de jure primig. praef. n. 9 1. Bodin de Rep. l. 3. c. 1. Non poſſunt (inquit) uvenes in concione Pop. quae utiba ſunt ac iusta, perſuadere: nec ſenibus, …ec iuvenibus probantur, al eri enim idae atis ſe illis aequales, alteri ſapientia ſuperiores arbitrantur. Pet. Gregor. l. 24. de Rep. c. expedit omnino iuxta annoſas arbores plantas novas in ſerere, &c.whoſe experience and yeers, together with their wiſe and ſober carriage puts a majeſty on government, and ſtrikes an awe and reſpect in others to reverence and honour the place for the Perſons ſake. Let them be ſuch who ſhall be able and meet, and will reſolve to beare the burden and heat of the day, and who ſhall in their owne perſons, not by proxies or deputation, diſcharge the duty of the place they ſhall be called unto.

The third ſort, which are Scholers and fellows of houſes, to be choſen to places, I may ſpare my paines concerning them; yet I hope you will take ſpeciall care that ſuch places as heretofore were, may not be vendible things; but that parts and and learning may be the onelyonly friends to plead for ſuch places. What was ſaid of mmVendit Alexander claves, altaria, Chriſtū; Emerat ille prius, vendere iure poteſt. Vid. Ideam reformand. Antichriſt. Vid. Busbaq. Ep. 1.Alexander the ſixt, may be too truly ſaid of ſome in places of government: Welfare the Turks, whoſe cuſtome it is to preferre none but ſuch whoſe parts and endowments have advanced them above others. I might here take occaſion to repreſent the many defects and indeed diſorders that are in Grammer-Schooles: Firſt, in regard all are taken into Schooles without any reſpect to the capacity, or to future employments, whence many inconveniences doe ariſe: Secondly, many that are ſet to be Maſters and Teachers of others, doe not onelyonly want skill in the Languages, but alſo that genius and dexterity whereby they ſhould have a ſutableneſſe to the forming of that ulum & molle lutum which is in children; there is great cunning in fitting the ſeed to the ſoyle: Thirdly, the anticipation and preoccupating of time; many will venture to goe before they can ſtand, and to the Univerſity they muſt goe, whereas it were fitter for them to be under the ferula. What an abſurd thing is it to come to p. 35the Univerſity to conſtrue Logick with the help of a Dictionary: we feele the miſerable effect of theſe things, and I might ſet downe much more, but that I hope you will have all the grievances in this kind preſented to you from the hands of them that have better skill.

Your third care muſt be concerning the preſent and future peace of the Church, which depends much upon the correſpondence of judgement and opinion among them which ſhall be placed in the Univerſity; for if that prove a Seminary of diviſion, and a ſeed plot of ſchiſme and contention, it will not end where it began, but as water from a Fountaine diffuſeth, and ſparkles from a common fire ſcatter, ſo will it be here: Of what ſad conſequence had it like to have proved, the diviſion betwixt Doctor Whitaker regius profeſſor in Cambridge, and Petrus Baro Margaret profeſſor; they going contrary one to the other in ſome great poynts of divinity: nn1 De amiſſione gratiae. 2 De certitudine ſalutis.Baro affirming, and Whitaker denying? by meanes of which, one ſayes there was great diſtraction among the ſcholers in the Univerſity ooProfeſſorum diſputatio (ut ſolet) inventutem diu … partes traxit, &c. Manuſcript lat. hac de re.: what miſerable confuſion and diſtraction did the contention breed in Chriſtendome, which aroſe from Arminius profeſſor at Leyden, who was oppoſed by Franciſcut Gomarus, in that grand controverſie cōcerning the abſolute Decree ppArminius tenuit, Deum non abſolute quoſdam homines, ex ſolo beneplacito ſuo, ſed poſt lapſum, iterum per fidem in Christum credentes ad aeternam beatitudinem ordinaſſe; ſimiliter de Reprobatione, nem nem abſolute, ſed ob infidelitatem Reprob sic deo prateritos & aternis poenis deſtin atos: Gomarus pro ſententia contraria disputationem inſtituit: Vid. foreign diſſect. Belgii per Solom. Theodotum.? Of what ill conſequence was that difference between Epiphanius Biſhop of Cyprus, and Johan. Chryſastomus, concerning the Books of Origen; the former condemning of them, and the latter appoving them? thoſe that loved neither of them, made uſe of theſe coales between them, to ſet on fire the Church of God: Theſe two famous and renowned Fathers fell into bitter language one againſt another, and meeting one another, Epiphanius ſaid p. 36Chryſoſtome, ſpero be minime moriturum epiſcopum, Johannes: And Johannes Chryſoſt. to him againe, ſpero te minime ad eccleſiam tuam rediturum: Both theſe paſſionate ſpeeches proved true in the event qqEccleſ. vetus. Nov. edit. cura Abrah. Sculteti. Orat. 4.. How all ſorts of people ſuffer many times in the differences of learned men, we are able to ſpeak, and Eccleſiaſticall ſtory fully repreſents rrVidel. l. 3. c. 2. de prudentia vet. eccleſ.. I could alſo relate divers particulars in the Univerſity of Oxford to this purpoſe, when thoſe fancies and opinions of the Arminians, Socinians, Pelagians, Semipelagians, Papiſts, &c. began to gather ſtrength among us: it may be in leſſer differences (as ssUt in fidibus ac tibiis atque cantu ipſo ac vocibus concentus eſt quidam tenendus, &c. l. 2. de civit. Dei.Austin ſpeaks of diſſonācy in the ſtrings of an inſtrument, there may be harmony: and as Junius obſerves, there may be ſome good come from ttJun. orat. 7. de colleg. concord. ut hoſtis muris ſemper imminens facit ut circumſpecta & ſolicita civitas sit, sic ſententiarum diversitate fit, ut nihil agatur dicaturque temere, &c. Camerar. l. 3. c. 6. Hor. Subſeciv.them; yet in theſe greater points of controverſie, commonly there be the ſaddeſt effects: and therefore I hope it ſhall be your care to place ſuch there who ſhall be of one mind, and walke by the ſame rule as the Apoſtle ſpeakes, Phil. 3. 16.

4ly. let it be your ſpeciall care that all due encouragements to learning be continued, and what are wanting may be ſupplyed: It hath been a reproach (and it is well it is a reproach) caſt on the Parliament, that you are no friends to the Muſes: What Saul ſaid 1 Sam. 22. 7. Will the Son of Jeſſe give every one of you Fields and Vineyard, &c. hath in like manner been ſaid of you: will the Parliament make you Biſhops and Deanes, &c. It is confeſſed they will not; but they ſhall doe better if they take their revenues, and diſpoſe of them ſo as to ſupply the defects and wants of many, which heretofore did maintaine the luſt and pride of one or few: The Lord himſelfe hath had a great care of preſerving Learning and the Arts, in regard he hath couched all kind of learning in the bowels of p. 37Scripture: He hath alſo ſtill in his providence, raiſed up ſome or other to maintaine and ſupport it, when it hath been moſt violently aſſaulted. Beſides, we find that there is a neere affinity betwixt learning and Religion; hence it is that ſtill the Libraries and Churches joyned neer together; the very Heathens did obſerve ſo much: As in Rome, the Library in the Capitoll, and Augustus Library neer the Temple of Apollo: So Trajan and Domitian did the like, and ſo have Chriſtian Superiours; the reaſon is given, quad Religionem fine libris non conſervari putarunt vvDe legibus Conſtant. Baldwin. Socrat. l. 7. c. 25. Euſeb. in vita Conſtantin. l. 1. c. 35.: Constantine, Theodoſins, &c. have been eminent examples in this kind, for advancing and favouring both learning and Religion.

Fifthly, I hope you will endeavour to ſettle a faithfull, able godly Miniſtry in that place, and there is as much cauſe as in any place (I doe beleeve) in England; for that place which hath or ſhould have bin a Goſhen for light, hath had Aegyptian darkneſſe in it, ignorance of Chriſt in the midſt of the Schooles of the Prophets; the very ſalt-pit hath proved unſavoury in a great meaſure; the eye hath been bloodſhot or dark, or affected with ill humours; the breaſts have had little or no milk; there htth been a Wilderneſſe in that Garden, and drought in the midſt of plenty; there is ſcarcely more rudeneſſe, ignorance & barbariſme in the Kingdome then in that very place: I need not ſpend much time in this, for you have begun that work already, and I doe not doubt but it will be your care to promote and continue it; ſo by this meanes I hope it ſhall be ſaid as it is Iſa. 54. 1, 2, &c. Sing O barren thou that didſt not bear; break forth into ſinging, and cry aloud thou that didſt not travell with child, for more are the children of the deſolate then the children of the married wife; enlarge the place of thy Tent, &c. By your care (I hope) the Wilderneſſe and the ſolitary places ſhall be glad, and the deſert ſhall rejoyce and bloſſome as the Roſe; it ſhall bloſſome abundantly and rejoyce even with joy and ſinging; and the glory of Lebanon ſhall be given unto It, the excellency of Carmel and Sharon. &c. Iſa. 3. 1, 2. I hope as it followes, ver. 5, 6, 7, &c. that it ſhall be fulfilled, The eyes of the blind ſhall be opened, and the eares of the deaf ſhall be unſtopped, and p. 38the lame man ſhall leap as an Hart, and the tongue of the dumb ſhall ſing, for in the Wilderneſſe ſhall waters break out, and ſtreames in the deſert, &c. I hope the Lord will ſay to that place as it is Iſa. 54. 11, 12, &c. Behold, I will lay thy foundations with Saphires, and I will make thy windowes of Agates, and thy gates of Carbuncles, and all thy borders pleaſant ſtones, and all thy children ſhall be taught of God, &c. I hope that the propheſie, Ezek. 47. 1, 2, 3, &c. ſhall have its accompliſhment in a great meaſure there, and that the waters ſhall flow from thence, ſhall riſe up to the neck, and that every thing which liveth and moveth in thoſe waters ſhall live, verſe 9. and that all trees ſhall be planted by thoſe waters, which ſhall bring forth their fruit in ſeaſon, verſe 12. If it be your care (as I hope it will) thus to lay out your intereſts and paines in this place, as I have preſented to you, it ſhall be your crowne and comfort, and poſterity I hope ſhall have cauſe to ſay, as it is Iſa. 25. 1. O Lord thou art my God, I will exalt thee, I will prayſe thy name, for thou haſt done wonderfull things.

FINIS.

Die Mercurii 22. Julii 1646.

ORdered by the Commons aſſembled in Parliament, that Maſter Henry Herbert doe from this Houſe give thankes unto Maſter Wilkinſon for the great paines he tooke in the Sermon he preached yeſterday at the entreaty of this Houſe at St. Margarets Weſtminſter, (it being the day of publique thankſgiving) and to deſire him to print his Sermon; and he is to have the like priviledge in printing of it as others in the like kind uſually have had.

H. Elſynge Cler. Parl. D. Com.

End of the text · Henry Wilkinson Jr, The Mercies Which the Lord Hath Wrought for England (1646)