Miranda, Stupenda. OR, THE WONDERFUL and astonishing Mercies which the LORD hath wrought for ENGLAND, in subduing and captivating the pride, power and policy of his enemies. PRESENTED IN A SERMON PREACHED July 21. 1646. Before the honourable House of COMMONS in Margaret's Church Westm. being the day appointed for Thanksgiving for the Surrender of OXFORD. By HENRY WILKINSON, B. D. Pastor of Dunstan's in the East, London, and one of the Assembly of Divines.  EXOD. 15. 11. Who is like unto thee, O Lord, among the gods! who is like unto thee, glorious in holiness, fearful in praises, doing wonders! 
LONDON: Printed by T. B. for Christopher Meredith and Samuel Gellibrand in Paul's Churchyard, 1646.   

TO THE HONOURABLE HOUSE OF COMMONS Assembled in PARLIAMENT.  
IT is impossible to travel in a great Road, or take his journey to a great Emporium, but he must needs meet with passengers in his way; and therefore if I have fallen in with the conceptions of others, I suppose I shall be no more blamed than they, who writing of poverty or grief, or death, have made use of Seneca or Plutarch. or they that have handled Politics, have consulted with Aristotle's maxims, or have borrowed of Thucydides, and Tacitus, and Polybius, and Philip de Comines, and Lipsius & Guicciardine who have scattered excellent notions concerning that subject; only herein I must crave pardon, that treating on the same argument which others have handled, there is wanting that skill and excellency in the handling of it: It was the unhappiness of Silius Italicus to come after Virgil, and handle the same thing; and so also of Grotius to treat of the same matter with Tacitus, and of Paulus Jovius to be engaged in the subject with Titus Livius: Yet certainly it is so with the choicest works of the best Divines, we may subscribe them as I find at the end of divers famous Authors, plurima desunt & multa desiderantur; and many have been as happy in their supplements and additionals, and conjectanea, as the Authors themselves in the main subject. You were pleased to call me to preach upon the occasion of the rendition of Oxford, and also you have commanded me to print the Sermon: had I all the learning of a University, I could as willingly have laid it out in the behalf of that place, and upon this subject which I have spent my thoughts upon as any other whatsoever. I have made bold to propound some things to your consideration concerning Oxford, in order to the reformation of it; which though perhaps they may seem to be but contemptible and poor, and such as are never like to rise to any glorious perfection; yet it is certain, that he that will build very high, must dig low for his foundation; and let not any one despise the day of small things, for we know there is no River navigable in the Fountain, nor any Country where the Sun shines hot at the peeping of the day: Perhaps some things may seem strange, but let not any one condemn me for this, because it is a case which never was before you till now, and therefore we must not condemn that for ill which is only extraordinary; this were to do as that Norwegian, who when he saw red Roses first, he durst not handle them for fear of burning his fingers. There be some will tell you, there is no such need of a reformation of the University, and invent praises for it; but I look upon such as they that are very partial, as he was that made the Preface to the University Statutes, who speaking of Queen Mary's days, hath his opranda temporum faelicitas for them; or else 
A Book entitled, Essays of certain Paradoxes.  perhaps they have a mind to exercise their wits, as he did which invented praises for Busyris, and made an Apologetique for Nero, and Encomiums or Richard the third 
a Joh. Donne his Juvenilia.  and Julian the Apostate; or else perhaps they have a mind to imitate some whose crimes are virtues with them, and paradoxes truths, who maintain the most absurd things, and inconsistent with truth and piety, only as a specimen of their wit, to show how they can put a kind of lustre and beauty on a monster. However some may 
Vid. Reformed Prince.  think meanly of this design of yours for the reformation of Oxford; yet I think I may truly say of this what Balzac did of a great enterprise of the French King, that the modesty of an oratory stile doth not beseem an action so strange: Poets only have right to that, it appertains to their heroic language; it is worthy of the enthusiasm of their pompous and figurative descriptions; sure I am, there is scarce any thing more worthy all the contributions which a Parliament can afford, than the settling of the University upon the basis of learning and Religion. You have an opportunity of laying a foundation, and of building too, which shall be beyond the reach of envy, against which the gates of hell shall not prevail; but it shall be matter of wonder and rejoicing to succeeding generations, who shall with triumphant acclamations cry grace, grace, unto it: The Lord that hath called you to work for him, afford you the assistance of his most glorious power, the direction of his infinite wisdom, and crown you with incomparable success here, and give you an immarcessible crown of glory hereafter. So prayeth he who counts it his happiness to be  
Your humble Servant HENRY WILKINSON.   

A 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 tried all his skill in the black Art, and improved all his interest in the Devil, he is forced to break out into this acknowledgement, Surely, etc.  
In the words there is a Confession first; secondly, a Declaration. In the Confession, there is his own sin employed; for it is as if he should have said, If divinations, or enchantments, or spells, or witchcraft and conjuring in any kind, could have brought down curses on Israel, they should have been cursed with a vengeance: 2. In the confession there is a  acknowledgement of the overruling hand of God, which was too hard for all the powers of darkness, who preserved Israel, maugre all that the wit and strength of malice can do to the contrary.  
Secondly, in the Declaration there is set down what God had done for his people, or what God might do, or may do, or would do; for the words have all these versions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; our translation, What hath God wrought? reacheth the Original: the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 strangeness 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 do no mischief 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 suitableness of affection to the greatness and wonder of the things wrought by God for his people.  
There be several Doctrines might be raised hence, but according to the two generals, I will present two propositions only: The first is a Doctrine of itself, 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 vain and successless.  
Secondly, the wonderful things which God hath wrought and will work for his Church and people, shall be, and also are 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 Kingdom, which of late hath been a theatre 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 shall propound, first, what things God hath or will work; secondly, How? thirdly, When? fourthly, Why? fifthly, 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 pass; such things as happen rarely, are matter of wonder, and draw the eyes of men to them, though they have natural causes; as Eclipses, etc.  
Secondly, Incognita, such things of which the world is not acquainted withal, 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 compass of nature, such things are beyond power and parts lying out of the sphere of natural possibility.  
Fourthly, Repugnantia, such things as are contrary to the course of nature, and are abhorring from the natural stream 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 wonderful things which God doth for his people are of two sorts.  iether spiritual or temporal.  
These spiritual 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 wisdom and knowledge of God etc. 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 liable to the curses written and unwritten, etc. 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 the sons of God, etc. That we that sat in darkness and in the shadow of death, should be raised up to sit together in heavenly places in Christ Jesus, Ephes. 2. 6. this is wonderful, and we may truly say, What hath God wrought? That we that have so many ways provoked the Lord to destroy us, should be pardoned is wonderful: 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, etc. 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 sins, verse 22, 23. To go 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 temporal things, there is abundant matter of wonder in them: He is wonderful in his protection and preservation of his people; the Church may always sing the 124. Psalm, If it had not been the Lord who was on our side. etc. they had swallowed us up quick, etc. for a company of Sheep and Lambs to live in the midst of whole Herds and Droves of Wolves and Tigers, and all sorts of Beasts of prey is much; for the Bush to burn, and not to be consumed; for the vessel 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 horns, Revel. 12. 3, 4. that the Lily should live in the midst of Thorns, and not be torn in pieces; that the people of God should be safe in the midst of principalities and powers, and spiritual wickednesses, which bring out all their train of Artillery, that come furnished with all the ammunition and magazine of hell: This is wonderful preservation.  
Secondly, he is wonderful 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 Egyptians, than Moses in his Song, Exod. 15. 11. say, Who is a God like unto thee, etc. 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 wonderful 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 mountains, and beat them small, and fan them, etc. is a wonder: that Israel a poor contemned people, should be the battle-axe of God, and his weapons of war, to break in pieces the Nations, and to destroy Kingdoms, etc. Jer. 51. 20, 21. this is wonderful; that a poor captivated people, even Jerusalem, broken and undone, should be a cup of trembling to all round about, and a burdensome stone for all people, and cut them in pieces, etc. Zech. 12. 2, 3, 6. that the stone cut out of the mountain without hands, should break in pieces the iron the brass, 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 wonderful in his provision for them: It is the lot of the people of God to be driven into great straits and extremities, as the people of Israel were in the Wilderness; yet as God did still provide a supply for them, so he will also for his people, Isa. 41. 17, 18, 20. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, etc. I will open Rivers in high places, etc. and Psal. 34. 10. The young Lions do lack, and suffer hunger, but they that seek the Lord shall not want any thing.  
These things which God works in his own wonderful way, they are such, first, as nature never doth; or secondly, he doth work them so as that they are not brought to pass 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 wonderful things for his people.  
First, when contraries are made to produce effects opposite to themselves: As when out of the greatest disadvantages he 
1. When contraries produce effects opposite to themselves: This is three ways.  works the greatest advantage; out of greatest losses he extracts the greatest gains, out of ruins 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 own stream and tide, turns 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 Lambs. This is wonderful, and we may say, Who is a God like unto thee, that canst thus work?  
Secondly, when God turns wisdom into folly, that there should be the wisest Counsels, and the most foolish results and issues, 2 Sam. 17. 1, 2, etc. by making the wisest men give the advice of fools, Isa. 29. 14. the wisdom of the wise shall peresh, etc. and Joh 12. 16, 17. He leads Counselors away spoilt, and maketh the Judge's fools; 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 weakness produceth strong effects, than 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 horns, like so many Rams against the walls of Jericho, should batter them down, that Jonathan and his Armour-bearer should rout an Army, 1 Sam. 14. that Shamgar with an Ox Goad should slay six hundred men, Judges 3. 31 that Samson with the Jawbone of an Ass should slay a thousand, Judges 15. 16. that David, a puny, should encounter with, and conquer Goliath, a man of war armed, with a stone in a sling, is wonderful; or else, when strong and probable 
2. When there be great disappeintments of great hope: and this is done four ways.  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; first, when a design is built on power and policy, and carried on with skill and dexterity, than 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 obtain where there is great probability, a bare disappointment in such a case is much; for the wit of hell to be puzzled, and non-plussed, for the power of men and devils, to be confounded in their full career; 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; 
a— Recoctus scriba ex quinquevivo corvun delusit hia item  to frustrate a man when he is with open mouth ready to take in a prey, or even to fetch it out from between his 
b Bolus 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 Shepherd taketh out of the mouth of the Lion two legs, or a piece of an ear, etc. this is wonderful frustration: nay, when they have swallowed down the prey, and it is now under the second concoction, then to disappoint them is more strange, Job 20. 15. He hath swallowed down riches, and he shall vomit them up again: when the wicked have eaten and devoured the Saints, and as the Whale did by Jonah, swallow them down also, so that they seem to be dead and buried, and the conclamatum est hath passed upon them, and no returning or recovery 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as one in Athenaeus speaks of one past recovery, and as Lucretius l. 3. expresseth it; Mortalem vitam mars cui immortalis ademit.  looked 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 again, is an extraordinary disappointment, and a wonderful and astonishing thing, Revel. 11. 7, 8, 9, 11.  
Secondly, there be great disappointments, when expectations are made one's destruction, when hopes fall on the author's head and dash his brains out, when one is not only disappointed of the good that he looked for from the child of his hopes, of which he traveled, but this child, like Adramelech and Sharezer, sons 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 own toils, and these fishers should be caught by their own Angles, hanged on their own hooks, tangled in their own Nets, is wonderful: 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 ruin 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 spoil, my lust shall be satisfied on them, I will destroy them: And yet all fell out not only 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 fare from doing them any hurt, that they kill and destroy one another: How was Haman and the enemies of Daniel disappointed, and by their own plots ruined, Hester. 8. & Dan. 6. 24. thus doth God take the wicked in their own craft, Job 5. 12, 13, 14, 15. and he that digs a pit for another, is buried in his own 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, inform, 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 knows the Powder-treason to be even as the firstborn 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, etc.  
Fourthly, when counsels and designs in their prosecution running in a full stream, have been turned clean another way, by some unlooked 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 means very often it is, that the wicked are a ransom 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 confusion on his adversaries, and strange deliverance for his people: How did the Lord with a mighty hand deliver the people of Israel out of Egypt, 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 blindness; 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 himself to a Privy, did empty his bowels there? the death of Julian and Herod was most eminent from God's hand immediately; the death of that heretic Olympius was remarkable at that time, when he vented his heresy against the Trinity, he was smitten with fiery darts from heaven; and Anastasius the Emperor, 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 Ecclesiastical story, but I forbear.  
Fourthly, when the Lord doth seem to alter and overthrow the course of nature in the deliverance of his people, and the ruin of their enemies: It is observed by 
a Vid more Nevech. p. 2. c. 29  R. 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 stars, the perishing of the heavens, the darkening of the Sun, the devastation of the earth, etc. Isa. 13. 10, 13. prophesying of the ruin of Babel, he useth such expressions of wonder; and Isa. 24. 23. prophesying of the ruin of Sennacharib, he says 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 ruin of Edom, which had long afflicted the people of God, and so would prove safety and deliverance unto them, he useth words of terror 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 down as the leaf falleth off from the Vine, and as a falling fig from the Figtree: so also Isa. 51. 6. he speaks his consolation here, with chiding them for forgetting him that had made the heavens and earth, etc. then ver. 16. when he speaks of what great things he would do for Zion, he says, 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 elsewhere as Isa. 60. 20. 65. 17. etc. 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 do great things for his people: We read of very strange and prodigious things in the Roman story, scattered up and down, which God wrought, then especially when he had a purpose to bring some notable confusion on the enemies of God's people; there be 
b Julius obsiqutus de prodigris Polydore, Virgil. 3. de Prodigiis, speaks of these prodigies with somcuse to the Church.  divers that have taken pains to set down these wonders, but without any respect to the mind of God in them with reference to his Church; yet Josephus 
c Josephus l. 7 c. 82. De bello Judaico, he complains of the great neglect of these strange things which God wrought, for says he, speaking of the wonders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Pliny also tells us of a strange apparition in the Heavens observed by Hipparebus, who lived toward the end of the Grecian Monarchy, about 120. years before Christ: Which prodigious star then appearing, did by the consent of the learned foreshow the declining of the Greek Monarchy, and the rise and strength of the Roman Empire.  hath taken notice of many signs in the heavens and earth before the destruction of Jerusalem: one of the most famous alterations in the Heavens which hath had its most remarkable influences below, was in the year 1572. when there appeared a strange light, exceeding in the apparent brightness thereof all the fixed stars, and showing forth a bright and majestical lustre, not in the night only, but at noon day also: It was the wonder of the world, and the work and business of all the Astronomers of Europe; but Tycho Brahe a Noble man of Denmark treateth of this star in above 500 pages of his book, called by the name of Astronomica Progymnasmata: In which book he speaks 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 only to show 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 superior 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 show wonders in the heavens and the earth, partly of that flaming sword, like the Comet 
d Egesip. de excid. urbis Hierasol. l. 5. c. 44. Nam per annum fere supra templum ipsum Comites, passim ignis & gladii quandam praeferens similitudinem denunciabat quoque ferra & igni gentis & regni urbique 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 fail; 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 occasional emergent difficulties, such as could neither be foreseen nor prevented: fourthly, in great extremities and straits, when enemies are very high and the Saints are very low; when heaven and earth and hell seem to join issue, when God himself seems to take part against the Church, than she is in the greatest extremity, and when she is in this case, then doth God arise and help her.  
Indeed God's season is, when it seems to be past season, his time is when it is past time, Isa. 33. when the people of God are in a forlorn condition, given up for lost, than God, ver. 10. says, Now will I arise, now will I he exalted, now will I lift up myself: Now, now, now, he repeats it three times with variety of language, there is something more than 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, than 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 blocked up, when there is a close siege of difficulties and impossibilities, when dangers are inextricable, and the matter past recovery, then is God's 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 Physicians, and there was as little hope as money 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 ruins 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 appear in such a wonderful manner for his people. The first reason respects God's glory.  appear for his people; first, to magnify his own glory more; the first end respects God's glory: there be three things in the wonderful proceed of God that magnify him very much: First, there is a mystery in the proceed 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 thyself, spoken with reference to the great things which he would do for his people: so also, Hab. 3. 4. He had horns 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 bottom, not easily discerned, when he comes to work for his people; mysteries do affect with wonder more, and they magnify the Lord more.  
Secondly, there is a majesty in these wonders, and this doth cause men to admire also & to magnify the Lord; he seems to go in state as it were, when he will do great things for his people, Deut. 33. 26. The Lord rideth on the heavens for thy help, and his excellency on the sky: so Hab. 3. 8, 9 the Lord appears in his Majesty there, and ver. 10, 11, the Sun and other creatures seem to be trembling and wondering; and Nahum 1. 3, 4. the Lord is brought in, in a glorious manner; and then, ver. 5. The mountains quake, etc. this also doth magnify the Lord, and show forth his glory.  
Thirdly, there is a peculiar excellency in Gods great works which doth affect the heart with wonder; the excellency of his wisdom shows itself in infatuating and blasting the counsels 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 appears in the execution of the wicked, and vindication of his people's cause; the excellency of his faithfulness 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 appears.  
A second thing respects the enemies of God's people; first, 
The second reason respects the enemies of the Saints two ways. 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 ruin of God's people, and by how much the more the enemy was exalted, as it is Obad. 3. 4. the Lord order 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 designs. Secondly, they shall carry on those hopes with much success even almost to a desired issue; they shall blow, and sow, and be ready to reap. Thirdly, there shall be disappointment sudden, unexpected, unavoidable, irrecoverable. Fourthly, that which they least of all looked for shall come to pass, 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 drink it up, for sweet wine being in a cup tempts more than being in a Butt or Barrel, and is in danger of being swallowed down; now that this cup which is so exposed to every one that goes by, should be a cup of poison and ruin to them that thought to devour it, carries much shame and confusion. It is said that it shall be a burdensome stone; it is not said it shall be as a millstone, or a mountain to crush in pieces, for if the Church were of a mighty bulk and greatness able to make its part good with an adversary, than 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 lies in one's way that may be spurned which the foot, or taken up in the hand & cast away: a stone, first, that is little; secondly, that lies ready in the way to be cast aside, or made use of. Thirdly, in which is a fitness for use to ones self; such a stone carries a kind of temptation with it to one to carry it away; such a stone the Church seems to be in the eyes of her enemies; the Church of God lies in the way of wicked men, as a little contemptible stone that they need not take much pains withal, 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 millstones and mountains to dash the wicked in pieces, that is the greater confusion and shame.  
A second respect is in regard of the great terror, 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 wonderful 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 work strange things for his people against their enemies, respects the people of God themselves; that they might appear the more glorious, and be known to be saved by the Lord, Deut. 33. 29. Happy art thou O Isrel, who is like unto thee? saved by the Lord, etc. 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 himself, and to make him a name, and to do for you great things and terrible? etc. 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 proceed to use, first, of caution: God hath 
The fift particular propounded was, what use may be made of this which hath been 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 do 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 wisdom in carrying on your affairs; take heed he doth not leave you to yourselves, and so you become the wonders of folly and madness to all the world; he hath magnified his power in your behalf, take heed he doth not dismantle you, and lay you naked, and make you wonders of weakness, 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 temporal 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 go 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, says he, ver. 9 & 14, 15, 16. he speaks to the same purpose, & ver. 22, 23. & 38, 29, 40. take heed, etc. then again, chap. 6. 10, 11, 12. speaking of the plenty of Canaan, then beware, says he to them; and Deut. 8. 10, 11. take heed, again: 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, etc.  
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 Ark from that universal deluge when the world was drowned, and Noah not long after was drowned in drunkenness. Lot had that great mercy shown him to be delivered out of Sodom, and after! that he turned Zoar into a Sodom by his uncleanness: How shamefully did David fall, after those multitude of favours he had from God 2 Sam. 12. 7, 8, 9 How did Hezekiah show himself to be very unthankful, after such mercies as all the world might wonder at: How did Jonah qvarrell with God presently after after he came out of the Whale's 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, 
a It 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 success of his victories over the Athenians he might forget himself, 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 ourselves: It was the sin of Vzziah, 2 Chron. 26. 16. when he waxed strong his heart was lifted up: secondly, we be in danger of forgetfulness, Dent. 8. 16. thirdly, 
b They that writ of the ruin of Kingdoms & Commonwealths, do give this as on cause & 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 surfeit and wax wanton with mercies: fourthly, of carelessness, you need not advise one that is poor or ready to be staryed, to look out for provision, such will be too careful; but you had need advise them that are rich and full, lest they grow negligent and supine, and careless in their duty to God, and laying out what they have for his glory: fifthly, we are in danger of relapses, after recovery out of great dangers and diseases, etc. if there be not great care, we fall into the old trade and way again, daily experience testifies this truth: sixthly, we are in danger of great judgements, Ezra 9 13, 14. in all these respects, we have a much more slippery standing then we had before: A Paradise is a much more dangerous place for us to be in then a Wilderness.  
But what must we beware of chief: First, that we do 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 express mention of Egypt, 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. fifthly, he reckons it as a great sign of his love, Deut. 7. 8. sixthly, when he dissuades them from ingratitude, Deut. 8. 14. seventhly, when he instituted the paschal 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, etc. tenthly, when they were about to set up a King, 1 Sam. 10. 18. how frequent is the Lord in making mention of Egypt 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 himself takes occasion to amplify his favours upon this consideration, Ezek. 16. 3, 4, 5. so David reckons it among the miracles of mercies, that God remembered 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 
a In his Sermon entitled New England's sense of old England and Ireland's sorrows.  Master Hooke in his Sermon gives them, when he styles them, that honourable Nation that united in a Covenant against the Prelates; 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 pour out his Vial upon the seat of the Beast, and his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he thinks that the word there clearly pointed out the 
b Vide 5. Vial  Scots: Of whom he says; Nor do I know that any of the former Vyals have been poured out by any men, whose loins have been more girt about with truth, and whose clothing hath been more pure and white, than these servants of God have been girt with, and clothed withal.  
II. We must beware we do not forget the special providences of God which go along with his great mercies, for these do 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 complete mercy, when we ourselves do 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 God's 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 bestows; for it is said, Isa. 49. 8. In an acceptable time have I heard thee; and David says, 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 hear: How oft have our Thanksgiving days trod on the heels of our Fasting days? 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 cross, perplexed passages of providence; there hath been many a time in our great affairs, an appearance, as it were a wheels within a wheel, Ezek. 1. 16. so that God manifested his marvelous loving kindness, 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 means 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 looked like a work of two seven years, he hath dispatched in the space of two seven months; many a victory hath come so suddenly, that it hath even surprised us, that we have been as men in a dream, as the children of the captivity, Psal. 126. 1, 2.  
Fifthly, we must not forget the fruitfulness of our mercies; one mercy hath been pregnant and big with child with many: our victories carry in their womb, our lives, our liberties, our interests and privileges, 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 loss of blood and men, this must not be forgotten; we might have purchased many things at a dear rate; if these victories and surrenders had come swimming in blood, or if there had been the demolishing Cities, University and Towns, 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 instrumental 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 concern have a special care that 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 disinherited, how sometimes we have been lifted up with success, and then we thought we should never be removed, as David said, Psal. 30. 6, 7. and when the Lord hide his face, how were we troubled? sometimes we have been in a full tide, and then again at a dead low ebb. 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 Wilderness, from the day that thou departedst out of Egypt until 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 (says he) lest ye forget the Covenant of the Lord your God etc. remember, as it is, to offer unto God Thanksgiving, and pay thy Vows to the most high; keep Covenant, and remember Vows 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 only 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: 
a The forms 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, etc. have been most precise in this particular; now we ought to beware that we do not forget all these considerations, in regard 

Pausanias' in Arcadicis observavit, ubi scribit Philippi Macedonis Regis liberos propterea tantis calamitatibus affectos fuissaes, 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 says, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 1. 12. he citys Epimenides for this, who says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So dolus Troianus in Plauti Pseudolo & Punicas●les, are taken up as Proverbs of reproach; so that this sin had always a note of ignominy among the Heathen. Grat. de iure belli, l. 2. c. 13.   they all do add much to the wonder of God's 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 own us? Secondly, may it not be said What hath God wrought, in all 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, etc. 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 do not forget the low condition of others: It is a sin which those that enjoy temporal accommodations, are incident unto, even to forget others that are in want and misery: You know how Ireland cries aloud for help, and can find none; shall we think to sit down 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 spoil they took, and chap. 32. 1, 2, 3, 4, 5. we read how the children of Reuben 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 go to war, and shall ye sit here, etc. he chides them, ver. 7, 8, etc. and tells them ver. 14. that they were risen up in their Father's stead, an increase of sinful men, etc. 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 remembered you in yours.  
The second Use shall be of Exhortation, that since God hath wrought such deliverances as these, and hath given such wonderful mercies to you, that you would labour to walk in a way correspondent to these mercies, that you would be wrapped up with wonder in the contemplation of them; we may make use of the signification of the word Mirari, and stir you up to your duty, and go no further than the Word affords: First, it signifies intent intueri, for it comes from the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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. rejoice in the Lord, and sing unto him, because he hath dealt bountifully; we see the Church often upon the receipt of mercies, rejoicing, Isa. 61. 10. and elsewhere: 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, Lo, this is our God an ecce, a note of wonder put upon it; than it follows, We will rejoice in his salvation: fourthly, we should wonder and say, What hath God wrought! (i) magnifacere & venerari, we should exalt and magnify the Lord for his mercies; thus David teacheth us this lesson in his own practice, Psal. 34. 2, 3. he calls upon others to magnify 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 down before him, and cast their Crowns before the Throne, etc. so also chap. 5. 8. & 7. 11. & 11. 16, 17. they fall down and give thanks to the Lord God, because he had taken to him his great power, and had reigned; and 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 sat on the Thronc, saying, Amen Allelujah.  
I shall now propound some considerations to you, taken from some of the wonderful things which God hath done for us, that by them I may raise up your hearts to the highest strains 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 war (in a manner) to an end, which every one almost did think would have ended our liberties, lives? etc. now by way of gratitude, let us all labour to put an end to the war, one among, and one against another: I could hearty wish that the Sea of Ordinances were Crystal, very pure, and not glass, and freed from fire, that contentions were banished from us, Revel. 15. 2. me thinks we should not quarrel; 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, settled 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 boisterous, bring a great calm 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 Physic, 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 stomach, how the meat is there depressed for a time, and made fit for digestion, and thence a milky juice 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 careful Purveyors, send their provisions by the veins and arteries, as by two common road ways, into every part of the little Commonwealth of man's body: The Paracelsian, a professor and practiser quite contrary to the other, as well in his order of diet 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 meal they then made was hindered in digestion, choler increased in the one, and melancholy in the other, and the blood inflamed 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 palsy: there needs no application, it is well known that the Galenist and Paracelsian men of contrary judgements, do sometime fall to disputation, from this to railing, from this to distemper and sickness of spirit, by which means 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 Jews had wont to do toward Heathens 
a 
Hence we read of those words in the new Test. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienigenis; so it is often objected by Josephus against the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence that of Juvenal concerning the Jews,  
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 terms should be made good among those that are received into the bosom of the same Christ? Althusius in his Politics, c. 31. says, 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 Jews; let us learn 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 privileges, your laws made arbitrary once by usurpation and tyranny, and of late by necessity in time of war: In a common fire and conflagration, many houses must be plucked down to save the rest 
b H. Grotius, l. 3. de jure belli, c. 1. ; and many things are lawful in a time of war, 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 do it quickly: or else you may have Christ come quickly as he threatened, Revel. 2. 5. and remove your Candlestick from you; and as it is ver. 16. Repent, or else I will come quickly and fight against thee, etc. and Revel. 3. 11. Behold I come quickly, etc. 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 falsehood: whilst the Ordinances of God are unsettled in their purity, power, glory and perfection, in their full compass and latitude, the enemy gets ground. Bishop Jewel 
Jewel in ep: de conc. Trident. tract. 〈◊〉 de Papa & Cardinal. etc.  speaking of the subtlety of the Pope and Cardinals, to frustrate the Council 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 walls which were cast down, the Lacedæmonians (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 delays and excuses, pretending that their agreements did not like him, and then saying that he would send Ambassadors to treat with them: In the mean time while he baffles them with delays and pretences, the building of the walls goes on, and in the time they are disputing the matter, the business is dispatched, and the walls are built, and now pluck them down that dare or can. It is certainly the design of some to keep you off by delays and plausibilities and fair pretences, from setting in its full power the government of Christ, but in the mean time the walls of Athens goes on; and ere long, if you do not make the more haste, they will be finished, and then you may pluck them down if you could tell how: And as God hath delivered you from arbitrary government, so do you leave as little to arbitrement in the State as can be: A good Law is better than the best Lawyer 
a Melius est legibus, ac consuetudinibus bonis sidere, quam octimis hominibus Cardan. l. 5. de Sapient. .  
Thirdly, 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 God's enemies in your houses and hearts, those reigning sins that captivate you, and ride in triumph over you. Is not that true which we read, Isa. 60. 14. The sons also of them that afflicted thee, shall come bending unto thee, and all they that despised thee, shall bow themselves down at the soles of thy feet, etc. how should you stir up yourselves to mortify your lusts? It was the glory of the King of Arragon that he conquered himself when he conquered his enemies: And it was the blot on Alexander's conquests, that himself was conquered with wine: and on Hannibal, that cruelty was his Master. We find in Stories many scoffs of Soldiers cast on their triumphing Commanders in this kind. 
b Gallias Caesar subegr, Nicomodes Caesarem Ecce Caesar nunc triumphant, qui subegit Gallias. Nicomodes non triumphant, 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 down with the strong holds of the Devil. Alehouses generally are the Devils Castles, the meeting places of Malignants and Sectaries, they are the campus Martius of Satan, he hath his train of Artillery, his chief 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 embittered spirit were utterly slighted and demolished in us all; this one thing hath overthrown whole Kingdoms many times 
c vid. Jun orat. Tom. 1 orat. 1 de colleg. concordia & orat. 2. ; God forbidden 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 showed you the way, who hath distinguished betwixt the precious and the vile, which you must also do; for the iron and clay will never incorporate, Dan. 9 42. take heed you do not give the Lord occasion to say, as it is Ezek. 24. 6, 13. Her scum is not yet gone out. In thy filthiness is lewdness; because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. The scum of swearers, drunkards, etc. abounds among us. But besides these, there is a more dangerous sort of people of choice parts, possessed with the spirit of Antichrist, of as cross 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 poison; these aught to be purged out of Pulpits especially. It is reported of Cato Censor, when Carneades the Philosopher came to Rome in an Embassy, that the young men of Rome flocked to him, being alured with the sweetness and majesty of his eloquence and learning, gave counsel in open Senate, that they should give him dispatch with all speed, lest he should infect and inchant the minds and affections of the Youth, and bring in an alteration of the manners and customs 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 Kingdom to purge, which lies like the Augean Stable, and it is a very vast business to do 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 years 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 error and heresy a sword: It was said of Fabius, that he was Romanorum clypeus, and of Marcellus that he was Romanorum ensis, because it was the chief care of the first, to safeguard his Soldiers 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 liars 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 known by the judgement which he executeth, the wicked is snared in the work of his own hand: Higgajon Selah. by way of gratitude do 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 down those bloody Courts of the Star-chamber and High-commission, and the arbitrary proceeding of the Council-table, and I hope it shall be your care that there be not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a translation of the spirit of those Courts into the Parliament; they did turn judgement into wormwood, and leave off righteousness, as it is Amos 5. 7. but I hope that judgement shall now run down as waters, and judgement as a mighty stream, ver. 24. God refuseth to have any thing to do with his people, till they came to do justice, Isa. 1. 16, 17. then says 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 business and care now to purge and reform that place above others: Give me leave to propound some things to your consideration concerning that place, with submission still to your wisdom herein: I do it the rather because I know there aught to be had a more than ordinary care of such places as that is; for a Fountain, a Garden and a Nursery must in a special manner be looked unto; for it is a rule that quod initio est vitiosum, tractu temporis non convalescet; and it is a rule concerning Physic, that an error in the first concoction is not corrected in the second; besides, there ought to be a special care of what is put into new and fresh Vessels, and what mould is to be laid on tender plants and young trees: these things laid together, make me the bolder to propound some things to your wisdom, 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 foreheads, which is to cry 
a What 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. de Clem. 1.  for all the abominations of it, as it is Ezek. 9 4. or if there be any that shall be found, which now remember their do and ways, wherein they have defiled themselves, Ezek. 20. 43. if there be any such who (whatsoever they have been heretofore) episcopal, etc. yet if now they shall do that hearty which the adversaries of the captivity did but pretend to do Ezra 4. 1, 2. help you to build, and seek God as you do, 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 do 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 them that prepare their heart to seek the Lord, etc. ver. 19 and ver. 22. he spoke comfortably to the Levites, etc. 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 clearer discovery, have not, do not see what for the future perhaps they may assent unto: It shall be your glory to recover and gain such as these with love and the spirit of meekness, rather than to cast them out 
b— 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. .  
Secondly, if upon due search made and cognizance had, you find that the Fountain 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 sons 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 overgrown with Nettles and Brambles, and Weeds 
c 

Infoelix lolium, & steriles dominantur avenae,  
Pro molli viola, ac purpureo narcisso  
Carduus, & spinis surgit palinurus acutis.  
Virgil.   , and Thorns.  
If 
d 
Whither that of Fr. Petrarch 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 stepdame; if that which should have been a nursery of holiness and Religion, be found a sink of profaneness; if that place which should have been a mint of the precious coin, that should pass currant every where without control or contradiction, be found to be a forge of counterfeit coin and falsehoods, against God and the Parliament; if that which should have been a Goshen be found an Egypt rather; if that which should have been as Zion be a Sodom, and that which should have been as Jerusalem be a Babylon, than I know every one will say, you had need bestir yourselves here above all other places whatsoever.  
But what is here to be done? I dare appeal to prudential men among our adversaries: Put the case the Parliament had possessed Oxford, and the Divines which adhered to that had sheltered themselves there, and were in all those places of maintenance 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 appeal to any impartial 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 do believe 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 happiness and favour enough to have redeemed your lives. These things being premised, and there be truth in these suppositions, than I think you need not have any one to tell you what to do; 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 do with them? I answer, as one says 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 own part that all ways were used to gain them, if it might be; and I could wish hearty 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 yielded up itself 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 do as Benbadads' servants did to the King of Israel, who said, Behold we have heard that the Kings of Israel are merciful Kings, and they put 
e— Ignoscere pulchrut iam misero, paenaeque genus vidisse precan tem, Claud.  sackcloth on their loins 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 Press, 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 do as Benbadads' servants did, I suppose you would let them know, you are such absolute conquerors of yourselves, that you can and will pardon such; and likewise bestow (where no reward is due, but the most extreme punishment) favours and benevolence. I do believe that many of them will never put you to it, to turn them out, if you would hire them to keep their preferments with great rewards, upon your terms, they would not do it; nay, rather than use the Directory, take the Covenant, submit to the Discipline, stoop to Parliamentary power, promote your designs, engage in your way of reformation, all which are contrary to their principles (unless your conquests have had the like effect which Peter's Sermon had, or that God hath wrought upon them) they will suffer very much, rather than go 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, Governors of houses: Thirdly, Fellows and Scholars. As for the first, if England cannot furnish you, I hope Europe will; for if there be one better than 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 drawn in the masculine vigour and life of the Muses, they beget but a weak and diseased issue: It is here as with natural Parents, strong and able Parents have like Progeny 
f Quanta pervicacia in hostem, tanta beneficentia adversus supplices utendum Tac. Ann. 12. ; besides, he that undertakes 
g Forts creantur fortibus, & bonis; est in juvencis; est in equis patrum virtus, nec imbellom feroces Progenerant aquila columbaus, Hor. l. 4. odd. 4.  such places upon a small and weak foundation, it is as if he should traverse the Ocean in a Cockboat, such run a hazard from the Haven, and are like to prove famous only by their errors and delinquencies.  
The second sort that we are to speak of, is Governors 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture, should be found in such as are to be heads of Houses; men exemplary in holiness and grace, whose life (as one speaks of the life of a Prince) should be 
h Pan. Troj.  censura publica, as a public standard, lest haply if they come to be engaged in an error or sinful course, 
i Sen. count. 1.  imitatio alienae oulpae be counted innocentia: the deformities & infirmities of such as we love & honour, so often are doted on, and made patterns of our imitation: Men 
k— 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-denial, and of a strict conversation, are the fittest for such places: that which Cicero notes as an error in Cato the second, when he writes to his friend Atticus, I take as a virtue required in a Governor; Cato optime sentit (says he) sed nocet interdum Reip. loquitur enim tanquam in Rep. Platonis, non tanquam in faece Romuli. There is in some an eminent suitableness 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 do the work. It was said by Themistocles being asked to touch a Lute, that he could not fiddle, but he could make a small Town, a great State: what he spoke arrogantly of himself, 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 Academical genius which animates some men, and such will live best in that element which is most natural: Perhaps some may be thought on that are of excellent parts, and fit for honourable employments, who may be thought to put down 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 forbidden that your fortune should be so bad, as to know these things better than I: This may be said in this case; some men have served several apprenticeships 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 otherways, and so by this means are brought into a capacity and fitness for that place which is not proper for another. Let them be men of gravity and authority, 
l In 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, all 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, etc.  whose experience and years, 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 bear the burden and heat of the day, and who shall in their own persons, not by proxies or deputation, discharge the duty of the place they shall be called unto.  
The third sort, which are Scholars and fellows of houses, to be chosen to places, I may spare my pains concerning them; yet I hope you will take special care that such places as heretofore were, may not be vendible things; but that parts and and learning may be the only friends to plead for such places. What was said of 
m Vendit Alexander claves, altaria, Christum; Emerat ille prius, vendere iure potest. Vid. Ideam reformand. Antichrist. Vid. Busbaq. Ep. 1.  Alexander the sixth, may be too truly said of some in places of government: Welfare the Turks, whose custom it is to prefer 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 Schools without any respect to the capacity, or to future employments, whence many inconveniences do arise: Secondly, many that are set to be Masters and Teachers of others, do not only want skill in the Languages, but also that genius and dexterity whereby they should have a suitableness to the forming of that ulum & molle lutum which is in children; there is great cunning in fitting the seed to the soil: Thirdly, the anticipation and preoccupating of time; many will venture to go before they can stand, and to the University they must go, whereas it were fit for them to be under the ferula. What an absurd thing is it to come to the University to construe Logic with the help of a Dictionary: we feel the miserable effect of these things, and I might set down 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 schism and contention, it will not end where it began, but as water from a Fountain 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 points of divinity: 
n 1 De amissione gratiae. 2 De certitudine salutis.  Baro affirming, and Whitaker denying? by means of which, one says there was great distraction among the scholars in the University 
o Professorum disputatio (ut solet) inventutem diu 〈◊〉 parts traxit, etc. Manuscript lat. hac de re. : what miserable confusion and distraction did the contention breed in Christendom, which arose from Arminius professor at Leyden, who was opposed by Franciscut Gomarus, in that grand controversy concerning the absolute Decree 
p Arminius 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 coals 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 chrysostom, spero be minime moriturum episcopum, Johannes: And Johannes Chrysost. to him again, spero te minime ad ecclesiam tuam rediturum: Both these passionate speeches proved true in the event 
q Eccles. vetus. Nou. 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 Ecclesiastical story fully represents 
r Videl. 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, etc. began to gather strength among us: it may be in lesser differences (as 
s Ut in fidibus ac tibiis atque cantu ipso ac vocibus concentus est quidam tenendus, etc. l. 2. de civet. Dei.  Austin speaks of dissonancy in the strings of an instrument, there may be harmony: and as Junius observes, there may be some good come from 
t Jun. 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, etc. Camerar. l. 3. c. 6. Hor. Subseciv.  them; yet in these greater points of controversy, 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 walk by the same rule as the Apostle speaks, Phil. 3. 16.  
4ly. let it be your special care that all due encouragements to learning be continued, and what are wanting may be supplied: 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, etc. hath in like manner been said of you: will the Parliament make you Bishops and Deans, etc. It is confessed they will not; but they shall do better if they take their revenues, and dispose of them so as to supply the defects and wants of many, which heretofore did maintain the lust and pride of one or few: The Lord himself hath had a great care of preserving Learning and the Arts, in regard he hath couched all kind of learning in the bowels of Scripture: He hath also still in his providence, raised up some or other to maintain and support it, when it hath been most violently assaulted. Besides, we find that there is a near affinity betwixt learning and Religion; hence it is that still the Libraries and Churches joined near together; the very Heathens did observe so much: As in Rome, the Library in the Capitol, and Augustus' Library near the Temple of Apollo: So Trajan and Domitian did the like, and so have Christian Superiors; the reason is given, quad Religionem fine libris non conservari putarunt 
v De legibus Constant. Baldwin. Socrat. l. 7. c. 25. Euseb. in vita Constantin. l. 1. c. 35. : Constantine, Theodosins, etc. have been eminent examples in this kind, for advancing and favouring both learning and Religion.  
Fifthly, I hope you will endeavour to settle a faithful, able godly Ministry in that place, and there is as much cause as in any place (I do believe) in England; for that place which hath or should have been a Goshen for light, hath had Egyptian darkness in it, ignorance of Christ in the midst of the Schools 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 Wilderness in that Garden, and drought in the midst of plenty; there is scarcely more rudeness, ignorance & barbarism in the Kingdom then in that very place: I need not spend much time in this, for you have begun that work already, and I do not doubt but it will be your care to promote and continue it; so by this means I hope it shall be said as it is Isa. 54. 1, 2, etc. Sing O barren thou that didst not bear; break forth into singing, and cry aloud thou that didst not travel with child, for more are the children of the desolate than the children of the married wife; enlarge the place of thy Tent, etc. By your care (I hope) the Wilderness and the solitary places shall be glad, and the desert shall rejoice and blossom as the Rose; it shall blossom abundantly and rejoice even with joy and singing; and the glory of Lebanon shall be given unto It, the excellency of Carmel and Sharon. etc. Isa. 3. 1, 2. I hope as it follows, ver. 5, 6, 7, etc. that it shall be fulfilled, The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped, and the lame man shall leap as an Hart, and the tongue of the dumb shall sing, for in the Wilderness shall waters break out, and streams in the desert, etc. I hope the Lord will say to that place as it is Isa. 54. 11, 12, etc. Behold, I will lay thy foundations with Saphires, and I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders pleasant stones, and all thy children shall be taught of God, etc. I hope that the prophecy, Ezek. 47. 1, 2, 3, etc. 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 pains in this place, as I have presented to you, it shall be your crown 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 praise thy name, for thou hast done wonderful things.  
FINIS.   

Die Mercurii 22. Julii 1646.  
ORdered by the Commons assembled in Parliament, that Master Henry Herbert do from this House give thanks unto Master Wilkinson for the great pains he took in the Sermon he preached yesterday at the entreaty of this House at St. Margaret's Westminster, (it being the day of public thanksgiving) and to desire him to print his Sermon; and he is to have the like privilege in printing of it as others in the like kind usually have had.  
H. Elsing Cler. Parl. D. Com.