An Anniversary Memorial

TO THE READER.

B E pleased (good Reader) to understand in few words the occasion whereupon this Sermon was preached, and thou wilt judge it to be a kind of necessity to make that public to the common view, which was first intended for the ear only of a private Auditory. There is, we see, too great and general a want (in these our days) of monuments and memorials of that miraculous deliverance which God wrought for this Land in 88. When Tongue and Pen, Pulpit and Press are silent for that, we may expect the stones to cry out against us, and to celebrate that praise to God whereof we are neglectiue. But man's memory being a table book to register acts passed, and not able to comprehend all that is to be recorded therein, when new things of note come to be imprinted in it, the old are wiped out: so God affording us a daily supply of new preseruations, those other which we have formerly received grow quite out of date, are rased out, and buried in oblivion. Therefore to revive this blessing (which ought never to be forgotten) amongst the rest in this Land, and for it to eternize God's praise amongst us, it hath been religiously provided by M ^r . Thomas Chapman (sometimes a worthy Citizen) that yearly three Sermons shall be preached in the Church of S ^t . Pancrace in Soper-lane, where he lately lived a well deserving parishioner: One of the Sermons to be preached Nouemb. 17. in thankful remembrance of the coronation of that Virgin Queen ELIZABETH of famous and never-dying memory, with whose gracious government accompanied much happiness to our kingdom; but this as chief of all, (scil.) the establishment of that truth of the Gospel & discipline of the Church which we now enjoy under our dread Sovereign Lord King CHARLES (whom God long preserve a religious Defender of this truth and peace amongst us.) Another Sermon to be preached August 12. for our deliverance from that Spanish Armado (in which course this Sermon was preached.) A third Nouemb. 5. for the preservation of our King and State from that damnable powder-plot as yet vnparalleld in any age since the world began. In each of these we may behold God's goodness: first in bringing us to the glorious light of the Gospel by making that Queen a Mother over his Israel and a Nurse over his Church: neither was it less goodness in him to preserve us in this happy state, then to confer it upon us; and this he hath done maugre the malice of our enemies, who have not wanted both power and policy in these their attempts, yet when they were strong and many, our God was mightier than they, and there were more with us than against us: when they had laid their plots and trains, God confounded the wicked imaginations of those Ahithophel's, and let them fall into the pit they had digged for others. This good man, famous in his generation, in thankful remembrance to God of these three blessings, in his life time solemnly observed three Sermons, and hath left large Legacies at his death for their continuance unto posterity; that in succeeding ages fathers may declare unto their children how great things God hath done for us in the old times before them. By this godly care of his, he hath built himself a monument of fame to remain longer than those Egyptian Pyramids, or that Pillar which Absalom reared up in the Kings dale for the perpetuity of his name upon earth. Thus they that honor God, God will honor them, in seeking the glory of God's name, God hath made an honorable memorial of his name to redound upon his own head. He was second to none, being the first Founder (of late) of this pious act: but I hope he shall not stand alone, but that there will be many found to second him hereafter in so good a work worthy the imitation. So now (Reader) I commit this Sermon to thy perusal: whilst in it thou seest God's wonderful works which he hath done for our Nation, or what good soever thou shalt reap else in this Exercise, be thankful to God and pray for the Author.

A S in all well-governed States there are public Registers, and Records, that the memory of Judgments and Acts may not perish: So hath God in man's Soul erected a Register, to wit, the faculty of Remembrance, for the preservation of such occurrence, as are of weight, and may be of use for the direction of man's life.

But this Register is very much abused by the greatest part of those that have the custody of it. For if the Records that the most enter therein, and keep there, were surueyed, there would be found filed there large rolls fraught with frivolous and froathie stuff, of little weight, and less use, yea (it may be) with much filthy, and unsavory matter, not once to be mentioned, much less to be remembered: scarce any script, or scroll of ought, that is ought worth, or worthy to be entered in so royal a Register.

Now if anything deserve to be there carefully recorded, that it may by that means be transmitted to posterity, it should be God's word, and his works, his extraordinary Acts especially either of Judgment, or of Mercy. For the former, the Prophet Joel willeth the people of his time, both to record them themselves, and to cause their Children to record them, and them also to relate them to their posterity. Tell it you to your Children; and let them tell it to their children; and their Children to those that rise in their room. Of the latter saith the Psalmist, Asaph, or whoever he were; He commanded our Fathers to teach it to their Children, that posterity might know it, and the Children that are yet unborn might declare it to their Children hereafter; that God's works might not be forgotten.

In which kind the pious, and religious Act of the Founder of this Exercise is very much to be commended, who having culled out three principal Acts of God's extraordinary Mercy exhibited to the Land wherein we live, as great as any ever vouchsafed to any State whatsoever, hath established a solemn Anniuersarie Memoriall of them to perpetuate them to all posterity.

To my Lot is fallen that admirable Deliverance in 88. from that Invincible Armado, as it was then styled and termed.

For the remembrance whereof, and of God's mercy in it, I have made choice to entreat of some parcel of this Psalm, not vnbefitting (as you may soon see) the present occasion.

The Psalm, is a Psalm (not so much 〈 in non-Latin alphabet 〉 , as 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ) of Praise and of Triumph.

Of the praise of God, and his goodness to his Church.

Of triumph over God's enemies, and the enemies of his Church.

The Praise of God, and his goodness to his Church, is laid down from the first verse to the fifth.

The special ground of this praise a victory through his assistance achieved against his enemies, and the enemies of his Church is, by way of triumph, related from the fifth verse to the tenth.

And in the Relation hereof there is,

First the enemies Attempt ; and therein

1. Praeparatio ; their preparation; Conuenerunt pariter; they met together.

2. Expeditio ; their expedition; Progressi sunt pariter; they went on together.

Secondly, the issue, and event of it: not like that of Caesar, Veni, vidi, vici; I came, I saw, I overcame: but, venerunt, viderunt, veriti sunt, victi sunt: they came, they saw, they were overcome, with astonishment, with fear, with defeature.

1. Contemplati sunt ; they but viewed the Land that they came to invade.

2. Obstupuerunt, they wondered that they were able to make head against them.

3. Conturbati sunt ; they were troubled, disaraied, disappointed.

4. Festinauerunt ; they made all the haste they could to be gone.

5. Timor eos apprehendit ; they were full of fear, & affrightment, when they found not free passage.

6. Et dolor, vt dolores parturientis ; they were surprised with pains, being thus cast into such straits and distresses; like a woman in her travel.

Lastly, Euro conteris naues Oceani, they were discomfited, and destroyed, as the Ships of the Leuant Seas are, when with a furious East-wind they are bruised, and battered, and broken to pieces against the rocks.

If I should say no more, but add only the words following: Prout audiuimus, & vidimus; What we have heard with them, we have seen done for us ; it were a very pregnant description of this our deliverance. But somewhat more must be said, that we may learn what use to make of it.

The Relation of this Victory achieved for them by God (for to him alone it is ascribed) is here further illustrated.

1. By a report of what was past: the words seem to have reference not to the predictions of God's Prophets, but to former examples rather of the like done for God's people: What we have heard done in our forefathers time for them, we have seen done in our days for us.

2. By a promise of further future protection. God will establish it forever.

And their thankfulness followeth in the next Verse: (that which we through God's mercy suruiue to do this day) We recount, or meditate on thy mercy, ô Lord, in the midst of thy Temple, that is, in the midst of the Congregation there gathered together.

Thus you see briefly the Sum, and the Substance, as of my Text, so of the former part of the whole Psalm.

I come now to some Instructions that out of it may be observed.

The first of them is this.

They bring destruction upon themselves, that seek the ruin of God's elect. The wicked (saith the Psalmist) practiseth against the righteous; and seeketh occasion to slay him. But the Lord the whiles laugheth him to scorn: for he seeth that his day is coming. The wicked have drawn their sword and bent their bow, to overthrow, and destroy those, that be of an upright conversation: But their sword shall be sheathed in their own side; and their bow shall be knapt in two All that provoke thee (saith God by the Prophet Isaiah to his people) shall be confounded, and brought to naught; all that contend with thee, shall perish. Thou shalt seek them, and shalt not find them. All that strive with thee shall be as nothing: all that war upon thee, as a thing of naught. And I will make (saith God by the Prophet Zacharias) Jerusalem as a cup of rank poison to all those that besiege her ; which when a thirsty man lighteth upon, and swalloweth down suddenly, he findeth his bane in that, that he hoped to quench his thirst with. I will make Jerusalem an heavy stone to all people ; such a one as shall crush to pieces all that attempt to lift it, or to remove it: so shall she tear to pieces all that attempt to stir her, though all the nations in the world should join together against her. I will make the Princes of Judah like coals of fire among sear-wood, and like a firebrand in a sheaf; & they shall devour, & destroy all the people that beset them on the right hand, and on the left.

The Reason hereof:

1. Dei qui Ecclesiam impetunt, Deum petunt. They that fight against God's Church, fight against God himself. They persecute not you so much, as Christ in you, saith Saluian. Saul, Saul (saith our Savior) why doest thou persecute me. And in so doing, they do but as one (saith the Comick ) that beateth a stone, and spoileth his hand ; or as the beast that spurneth at the goad, that he was pricked with; he maimeth but his foot by it, & getteth a worse wound ; or as the Boar, that runneth fiercely upon the Spear, and so receiveth into his body the whole weapon that the Hunts-man holdeth. Why (saith the Psalmist) do the Nations rage, and the people keep such a coile to no end? The Kings of the earth band themselves together, and the Princes assemble themselves together, against the Lord, and against his Anointed? Therefore against the Lord himself, because against the Lord's Anointed. And as he that riseth against the Lord's Anointed, riseth against the Lord by whom he is anointed: So they that rise against the Church of God, rise against God himself, whose Church it is; Because thou ragest against me (saith God to Sennacherib) therefore I will put my ring in thy nose, and my bit in thy jaws, and bring thee back the same way thou camest. Keep me (saith David) as the apple of thine eye: hide me under the shadow of thy wings. They that deal with them, deal with those that are as dear unto God, as the very apple of his eye, that that the eye-sight consisteth in; And therefore saith God, I will be as a wall of fire about Jerusalem (he saith not, saith Theodoret, a wall of stone, or of brass, but of fire, that it may both fray afar off, and keep off too at hand ; that may not only protect them, but destroy those that assault them) because he that meddleth with you, meddleth with me, even with the apple of mine eye.

2. Lex talionis vere lex aequissima. The Law of 〈1 page duplicate〉 〈1 page duplicate〉 retaliation, or like-recompense, is most equal. It is not evil, that they suffer evil, that have done evil to others. There shall be judgment (saith S. James) without mercy to those that would show no mercy. It is no cruelty to use them cruelly, that have shown cruelty to others. For he excludeth himself from mercy (saith Chrysologus) that denieth it to another. But they stand guilty of destruction that have a purpose to destroy. For the bare will alone goeth with God for the work, and the very endeavor, desire, yea or thought, for the deed. Balak rose, and fought with Israel, saith Joshua. And yet the story saith nothing so. But that is said to be done, that is either intended, or attempted, saith Ribera. He did it not, only because he durst not: and the woman (saith the Heathen man) that doth not evil, because she dare not, when she would do it, if she durst, though she do it not, yet she doth it. He that looketh but on a woman to lust after her (saith our Savior) hath already in his heart committed adultery with her. And, He that hateth but his brother, (saith S. John ) hath already murdered him in his heart. A strange matter (saith S. Augustine) the man is alive still, and yet thou art a murderer: the woman is honest, and yet art thou an adulterer. The minding then of destruction, maketh a destroyer. He is guilty of it that doth but intend, or attempt to destroy: and deserveth himself to be destroyed. If a witness (saith God) shall rise against a man to take his life away from him, you shall even do unto him (not, as he did, but) as he would have done unto his neighbor.

The second point of Instruction :

God's creatures fight for those that are God's ; for those that love him, and whom he loveth; against the enemies of his Church. The Frogs, Flies, Lice, Locusts, &c. fought for God's servants against Pharaoh, and his people. The Stars from heaven fought in their courses against Sisera: and the river Kishon swept his armies away, as the Red Sea had done Pharaoh's before. The Sun stood still to assist Joshua in the pursuit of the Canaanites: and the hail-stones slew more of them than the sling or the sword did. And as here with the East-wind doest thou dash to pieces the Ships of the Mediterranean Sea ; So the winds fought for Theodosius in that famous battle against Maximus, carrying the darts, and arrows of his companies full into the faces of their enemies, and returning back those of their enemies upon their own bodies: That which even an Heathen Poet admiring, brake out into that speech; O how highly art thou beloved of God, whom the heavens fight for; and the Winds as thy confederates come in to assist thee! To thine aid came the boisterous North-wind down from the Hills, and bare down before thee the troops that came against thee, with whirling blasts repelling their spears, and retorting their arrows, and darts upon their owners.

The Reason hereof.

1. The Saints are in league, and confederacy with God. Gather me my Saints (saith he) that have made a league with me. Now as Princes that are in league of amity together, may have the free use of either others forces at need: My horses (saith Jehoshaphat to Ahab) are as thy horses; and my people as thy people: thou mayest use them as thine own. So the godly being in league with God, may have all his forces, and armies for their help, and assistance, whensoever need shall be. And what are all the Creatures but God's hosts? He is the Lord of Hosts: and (as the Rabbin's well observe) he hath two general troops, as his horse, and foot, the upper troop, and the lower troop, or the creatures above, and the creatures beneath, all ready pressed to be employed, in wars, either defensive, or offensive, for the safeguard of his favorites, or the destruction of their opposites. Even the Angels themselves (saith the Psalmist) pitch their tents about those that fear God, &c. they lie in garrison, about the godly, to defend and deliver them ; they lie in campe against their enemies to offend, and to destroy them.

2. What are the Creatures, but God's Sergeants at Arms to arrest, and attach Rebels? All the creatures (saith the Psalmist) are at his service. The winds are his messengers, and the fire and flame his ministers. And the hail, and snow his officers, and the executioners of his word: they serve him all, and they do his will, though they know not what they do. But they rebel against God himself (as we have heard before) that are up in arms against any of those that be his: whom he hath undertaken the protection of; and concerning whom he hath given so express a charge by the Psalmist, Touch not mine Anointed ; that is, any one of mine holy ones. The place is commonly misvnderstood; not spoken of Kings directly (though concerning them also, as being in a more special manner God's Anointed ;) but to Kings ( He rebuked even Kings for their sakes ) in the behalf of his Saints, by him spiritually anointed to be Kings, and Priests to him. These being in such manner his, the Creatures are all as his Purseuants, and his Sergeants at Arms to apprehend, and attach them all that make head against them, and against himself in them; and either to bring them in, or to make his charge good upon them, by destroying them, as he did Sennacherib's host, in the place.

The third Point of Instruction.

It is the City of God, that God thus protecteth. In the City of the Lord of Hosts; (saith my Text) in the City of our God. And before, Great is the Lord, and greatly to be praised in the City of our God: In her Palaces it is that God is known for a sure retreat. It is Jerusalem, that God is a wall of fire about. And upon them it was that fire fell down, and devoured them, that beset the beloved City.

The Reason hereof.

1. It is the place of God's residence, where he especially resideth, This is my rest forever (saith he) Here will I dwell, for I take delight in it. And Princes, though they have a general care of their whole kingdom, yet a more special care of the places of their principal abode.

2. It is God's inheritance. They are thy people and thine inheritance, saith Moses. And we know how loath men are (witness Naboth the Iisrelite ) to lose, or to depart with their inheritance, or any part of it.

3. It is God's Vineyard. Surely the Vineyard of the Lord of Hosts is the house of Israel; and the men of Judah his pleasant plantation. And his Vineyard he saith he will keep, and watch continually night and day, without any moment of intermission, that no enemy assail it, that none break into it, to make spoil and havoc of it.

4. It is God's Garden. My Sister, my Spouse, is as a Garden enclosed. And we know how careful men are of any place to fence and pale in their Gardens, whatsoever place else, field, or Orchard, they suffer to lie open. Nor let us think that God hath any whit less care of his, which he delighteth so much in.

But how cometh it to pass then (may some say) that the Psalmist complaineth in that manner? O Lord the Heathen are come into thine inheritance, they have made Jerusalem an heap of stones, &c.

I answer. 1. Beth-el sometime becometh Beth-auen. The faithful City sometime turneth Harlot. And it is just with God then to cast her off; She kept not covenants with me, and I cast her off, saith the Lord.

2. God's children sometime grow wanton, and provoke God to wrath. In which case God useth the wicked as rods, and scourges to correct them with. Ashur (saith God by the Prophet Isaiah ) is but the rod of my wrath. Even they also (saith Gregory) work for him, yea, and for them (though they are not aware of it) that in such case fight both against him and them.

3. Even in the deepest of their distresses God ceaseth not to regard them: He neglecteth them not, when he seemeth most of all to neglect them. Though Zion complain that God had forgotten her: yet God assureth her that he could no more forget her, than any Mother could her child. He carried her picture about him engraven on the palms of his hands, and her walls were ever in his eyes. And, Albeit (saith God) I have cast them far off among the Heathen, and have scattered them into many countries, yet will I be as a little Sanctuary unto them in all places, wheresoever they shall become.

And so pass we to the fourth, and last point of Instruction.

God's Church maugre the malice of all her many, and mighty adversaries, shall never be utterly rooted out, or destroyed. They that trust in the Lord shall be as mount Zion, that standeth fast, and can never be removed. Upon this Rock (saith our Savior) will I build my Church, and the gates of Hell shall never prevail against it. The Candlestick may be removed from place to place; but the light it self can never be put out. The Woman may be hunted, and chased into the Wilderness ; but never driven utterly out of the World. In the very Wilderness will God provide a place for her, where she • shall be safe; and find succor, till it please him to bring her abroad again.

The Reason hereof.

1. God establisheth it, (saith my Text ) and therefore standeth it fast forever. God is in the midst of it: and therefore shall it not stir. Yea he is not in the midst of it only, but round about it too. As the Hilles stand about Jerusalem, so standeth God about his people from henceforth and for evermore. He is about it to protect it; in the midst of it to support it. He that upholdeth the Heavens, upholdeth it: for this is indeed his Heaven upon earth. And as soon may men, or devils pull down Heaven itself, as destroy it.

2. Christ himself hath built it, and he hath founded it upon himself. For he is the only true Rock, the Rock of eternity ; the only sure foundation, that his whole Church is built upon. And what he buildeth can by no created power be pulled down again; the house that is built upon that Rock cannot be overthrown. Though the winds rose, and the rain fell, and the floods came, and beat all together upon that house, yet the frame fell not, because it was founded upon that Rock. It is Christ's Masterpeece ; that that he would show his Deity, his divine Power in. Would you have me (saith Chrysostom speaking to the Jews ) prove unto you, that Christ Jesus is God? what needs it? You yourselves wander up and down, the whole world over, preaching, and publishing his Deity to all those that consider in what sort you continue, and yet continue too, ever since that impious act of yours, in the crucifying of him. You go branded with deep and conspicuous marks of his wrath, and vengeance wheresoever you abide. But would you yet see some other pregnant proof of his Deity? Let this one serve for all. What he razeth, none can rear again; what he reareth, none can raze again. He pulled down your Temple, and it could never be built again. He hath built him a Church, and it could never be pulled down again. It is a memorable story, and the more remarkable, because recorded (besides diverse others of our own,) by an Heathen man also, one no friend to Christians, a traducer of Constantine, and an admirer of Julian. Julian, that wretched Apostate, to spite the Christians, whom he had professed himself formerly to be one of, but now hated most extremely, called the Jews to him, and asked them, why they did not now sacrifice as in times past they had wont to do. They made him answer, that by their Law they might not sacrifice anywhere but in the Temple at Jerusalem: which since therefore it was ruined, they had ceased to sacrifice, and must so do till it were reedified. Hereupon Julian told them that they should have their Temple eft-soones built again, if they would; and to that purpose he sent one Alypius into those parts furnished with much treasure for the dispeeding of the work, and withal caused the Governor of that Province to assist him all that might be therein. Nor were the Jews therein backward, who flocking together out of all quarters, raised a great mass of money, and provided abundance of materials, for the setting forward of so much, and so long desired a work. But no might, or industry of man is able to prevail against God, or to effect that, that he will not have done. When all things were prepared now, and they began to fall to their business; First there arose strange storms, & whirl-winds, that dissipated, and spoiled their materials. And after that, when yet they attempted to do something, fearful balls of fire, not falling down from heaven, but bursting out of the very ground beneath, and that so oft as they assayed to go on with their work, ripped up what they had wrought, and burnt up the work-men, in so much that none durst anymore approach the place, and so the very elements (saith that Heathen man) obstinately making head against them, they were at length enforced wholly to give over their enterprize. Thus was no power of man able to raise what he had ruined ; nor shall any power ever be able to ruin what he hath raised. Instead of the Temple that he ruined hath he erected his Church ; which unless the Rock may be removed that it is built upon, shall no power of man, or devil be able ever to overthrow. Though all the wicked in the world, and all the Devils in hell to them, conspire together in one, yet as soon shall they be able to drive Christ himself out of heaven, as to destroy utterly and root out his Church here upon earth.

Thus you see then these four Points of Instruction plainly, and evidently proved unto you.

• 1. That they seek their own ruin, that seek the ruin of God's children.
• 2. That God's Creatures are ready pressed to assist those that be his.
• 3. That it is the City of God, that God thus protecteth.
• 4. That this City, or Church of God shall never be utterly overthrown.

Let us now proceed to the Uses that of these Points may be made.

And first this Text may be to the enemies of God's Church, as those knuckles of a man's hand were to Baltasar, to write them their destiny ; or as Daniel was to him, to read it unto them; to inform them, what the end and issue shall be of all their plots and projects against the Church of God. In plotting, and proiecting the ruin of it, they plot and project but their own confusion: Nor shall their plots, and projects take (as they hope) against it, but they shall take (which they, it may be, little deem, or once dream of) against themselves. God will show himself to be God indeed by executing of Judgment, in causing them to be ensnared, and caught in the work of their own hands, in a snare of their own setting, in a net of their own weaving: in causing Haman to be hanged on that Gibbet himself, that for Mordecai he had erected, & bringing him, and his whole House to destruction by those means, whereby he sought the destruction of the whole Jewish Nation.

In this kind may we well say, Sicut audiuimus, sic & vidimus; What we have heard we have seen ; both in that deliverance that through God's goodness this day we suruiue to celebrate, and in diverse others also. They that came to sink us, were sunk themselves. They that thought to blow us up, were some of them blown up themselves. They that plotted the ruin, and confusion of our estate, brought ruin and confusion upon themselves, and theirs. So let all thine enemies perish, O Lord. But let those that love thee, and stand for thee, be as the Sun when he shineth in his full strength.

Secondly, it may serve as to discourage the Adversary, so to encourage the godly. As to discourage the wicked from attempting ought against God's Church, ( They intended evil against thee, saith the Psalmist; but they were not able to effect it ) so to encourage those that fight God's battles ; they cannot want help. Heaven and earth fighteth for them. Though they may seem the weaker side, and to have fewer assistants, yet God's power is perfected, and appeareth most in man's weakness: And if we had eyes to see it, we might see more with them than against them: which way soever they turn themselves, they might see helps always at hand ; God himself, and all the creatures of God, ready pressed at God's beck to attend them, to assist them, to guard them, to fight for them, to oppose those that fight against them.

And here we may again sing, Sicut audiuimus, sic vidimus; What we have heard we have seen. The winds, and the Seas fought for us, when time was; the one dissipated and scattered, the other swallowed up, and devoured those, that came with hope to have dissipated, and with open mouth to have swallowed, drown, and devoured us. Blessed be God, that gave us not up as a prey unto their teeth.

Thirdly, is it the City of God, that God thus protecteth? Then learn we the reason hence why God hath in this manner done for us. It is for his Church among us, his Name called upon, his Gospel professed by us, his worship retained with us. And certainly (observe we, and we shall undoubtedly find it to be so that) since God's truth and Gospel established with us, and that Romish Idolatry expelled from among us, this Island of ours hath enjoyed the quietest, the peaceablest, the most prosperous times, that ever it did, for so long time together, at any time, that any memory of man, or record of story can be produced of, notwithstanding all the power that that Man of sin, and all his adherents were able to raise up against us. And as many strange deliverances hath God vouchsafed us, as ever any Nation under the cope of heaven had. Oh that our thankfulness to God were in any good measure proportionable to God's goodness towards us. But it is to be feared, that that of Saluian is too too true of us; God giveth us good things, to make us good: but we when we have received good from God, return evil again to him. And that of Hosea, As they were increased, so they sinned against me: and I will turn their glory therefore into shame. Which if it be so; let us remember, that as the same Saluian saith, Therefore are we worse than others, whom God hath not done the like for, though we be no worse, if but as bad only, because we ought to be better. So, as the Centurists observe, great blessings, seconded with grievous sins, will at length draw down extraordinary judgments. And it had been better for us never to have had such deliverances, if we be not careful to show our selves truly thankful unto him, that hath wrought so great deliverances for us.

Fourthly, it may teach God's Children not to be dismayed, if the enemies of God's Church seem sometime to prevail against it. For they shall never be able to root it out for all that. God's Church is as the bush, that burnt, and consumed not, as the Palme-tree, that spreadeth, and springeth up the more it is oppressed: as the bottle, or bladder, that may be dipped, but cannot be drowned: as the Oke, that taketh heart to grace from the maimes and wounds given it, and sprouteth out thicker than before. The blood of the Martyrs is the seed of the Church ; it springeth again as the Phoenix doth out of her own ashes, or as the Hydra rather repaireth her self out of her own losses with a much more plentiful increase. The more Pharaoh oppressed the Hebrews, the more they increased, and the mightier they grew. The Children of God in the Word are compared especially to two sorts of silly creatures, to Doves, and to Sheep. No fowl more preyed upon by Eagles, Haukes, Vultures, and other birds of prey, than the poor Pigeon. And yet, let those ravenous fowls (saith Optatus ) consume never so many of them, there will be a greater number of Doves still, than of any kind of them. There is more Doves than Haukes, or than Kites, for all that. Again, for the Sheep, it is one of the silliest creatures that is, and most unable to defend it self: neither is it unknown to us (to spare to speak how they are preyed upon in those places where Wolves, and Bears, and Lions, & other wild beasts are rife) how many of them are slain for man's use; no one sort of creatures cometh so frequent to the Shambles as they; they come not by one, or two, but they are driven by troops thither; as also how many of them die by diseases; they are subject to rots, and murreons, that make havoc of them by whole sale; nor are they naturally so fruitful as many other beasts are, and those of prey by name, some of them, as the Fox and others, that bring diverse at a litter, whereas the Ewe hath usually but one. And yet for all this we see what plenty there is everywhere of them. We may see Sheep eat out men in many places among us; and whole Towns by them depopulated and turned into Sheep-walks. Such a providence of God is there in the preservation, and increase of that Creature that so oft he compareth his Church and Children unto, whom he hath taken into his special and peculiar protection ; and whom therefore their cruel Adversaries shall no more be able to root out, than the Haukes able to destroy all the Doves that are, or the Wolves to woory, and slay all the Sheep in the World.

Yea but (may some say) may we in this Land then be sure ever of such safety, never to be overrun, or rooted out?

No: It is God's Church in general, not this or that Church in part •• ular, that is sure thus constantly to continue. Now God's Church is not confined to this, or that place ; nor is God's protection tied unto, or entailed upon this, or that people. We have no promise of protection longer than we continue God's portion. We have no better evidence, nor assurance than the Jews had: Here (saith God) shall be my rest forever. And, God will establish it forever. And, I will destroy all that rise against it. And yet we know what is become of them at this day, Their habitation is left desolate. And The wrath of God (saith the Apostle) is come upon them to the utmost. It is true indeed, that God never leaveth any, but those that leave him. But if Solomon leave God, and build Temples for Milcom, and Chamosh; God will leave him, and raise up adversaries on all sides against him. If Ezekiaes heart be lift up; God will pull him down again. If the holy City become an Harlot, or a Stews (as he speaketh) no reason but that God should abandon it, and give her a Bill of divorce, and deal with Aholah, and Aholibah, as adulterous women are wont to be dealt with. If God's Vine grow not barren only, but bear bitter, noisome, and poisonful grapes ; it shall be a just thing with God to pluck up her hedge, and lay her waste, as a wild wilderness, or to cut her down, and cast her into the fire. If Israel begin to look back into Egypt ; it shall be just with God to bring back his Israel that was, into their former Egyptian bondage again. If the Hebrews live in those abominable courses for which God cast out the Canaanites, the Land that spewed out the Canaanite, shall now spew them out. If God's own people grow worse than the Heathen themselves; it shall be just with God, to bring the very worst of the Heathen in upon them, and by them, whom they justify in some sort, to destroy them. Nor may we look to fare better than they did, if we be faulty as they were. God's Church may stand firm and stable still, though we fall. The Lamp may burn clear else-where, though the Light be done out with us. If we desire therefore to have this Protection continued unto us, let us continue to be God's, that God may continue to be ours. Let us be careful to keep and maintain a Church of God with us, The holy seed upholdeth the state. In a word, as Samuel to his people (whose words I will end all with) Fear the Lord, and serve him with all your heart in sincerity; and consider what great things he hath hitherto done for you.