A Key Opening Mysterious Texts of Scripture, Collection of sermons 6 · Sermon 61
THE WATCHFULL SENTINELL. A Sermon preached the fifth of November. THE LXI. SERMON.
PSAL. 121.4.
Behold, he that keepeth Iſrael ſhall neither ſlumber nor ſleepe.
THe more the enemies of the Goſpel endevour to blot out this feaſt out of our Calender, and raze it out of the memory of all men, by giving it out where they ſee the coast cleare, and none to encounter their falſhood, that the ground of this dayes devotion was a fiction of ours, not a deſigne of theirs; a ſtratagem of ſtate to ſcandalize them, not a plot of treaſon to ruine our King and State: by ſo much the more all that love the truth in ſinceritie ought to keep it with more fervencie of devotion, celebrity of publique meeting, and ſolemnity of all correſponding rites and ceremonies, that the voyce of our thankſgiving, and the ſound of Gods praiſe for ſo great a deliverance, may ring to the ends of the earth, and the children yet unborne may heare it. Other feaſts we celebrate by faith, this by experience and ſenſe: other deliverances we beleeve, this we feele: the ground of other feſtivities are Gods benefits upon his people indeed, but of other countreyes and other times, but of this is, the preſervation of our owne Countrey, in our owne time. And therefore what S. Bernard ſpake of the feaſt of Dedication, we may ſay of this:aIn feſt. dedic. Tantò nobis debet eſſe devotior, quanto eſt familiarior. Nam caeteras quidem ſolemnitates cum aliis eccleſiis habemus communes, haec nobis eſt propria, ut neceſſe ſit à nobis vel à nemine celebrari. We ought the more religiouſly to keepe this feaſt, by how much the more neare it concernes us; for other ſolemnities wee have common with other Churches, this is ſo proper to us, that if wee celebrate it not, none will. This wee ought in ſpeciall to owne, becauſe it preſenteth to all thankfull hearts, a ſpeciall act of Gods watchfull care over our Church, our Nation, yea and this place. For this monſter of all treaſons, which no age can parallel, was conceived within our precincts, and ſo it ſhould have brought forth ruine and deſtruction in our eyes, if God had not cruſhed it in the ſhell: we ſhould have ſeen on the ſudden the citie over againſt us all in a light fire, all the skie in a cloud of brimſtone, and the river died with bloud: wee ſhould have heard nothing after the cracke of thunder, but out-cries and voyces in Ramah, weeping and mourning, and exceeding great lamentation, our Rachel mourning for her children, and ſhee would not have beene comforted, becauſe they ſhould not have beene. The lowder the cry of our ſorrow would then have beene, the lowder ought now to be the ſhouts of our joy. To which purpoſe I have made choyce of this verſe for my text, taken out of a Pſalme of degrees, that I might thereby raiſe my meditations and your affections to the height of this feaſt. The words may ſerve as a motto, and the worke of this day for an image to make a perfect embleme of Gods watchfull care over his people, and the peoples ſafetie under the wings of his providence.
But before I enter upon the parts of this Pſalme, it will be requiſite that I cleare the title, a Song of degrees. If the meaning be as ſome tranſlate the words, Shur hamagnaloth, Canticum excellentiſsimum, an excellent ſong,foreign as we read, Adam hamagnaloth, a man of eminent degree; are not all the other Pſalmes likewiſe excellent ſongs? Why then hath this onelyonly, with ſome few that follow it, the garland ſet upon it? Some will have theſe fifteene Pſalmes beginning from the 120. to have the name of ſongs of degrees, foreign, or foreign, from the hiſtory, others from the ceremony, a third ſort from the muſicke, and the fourth from the matter and ſpeciall contents of them.
1. They who fetch it from the hiſtory, affirme that theſe Pſalmes were penned, or at leaſt repeated, and ſung by thebEzra 7.4. Jewes Hamagnaloth, in their aſcending or comming up from Babylon into their owne Countrey: and this conceit is the more probable, becauſe ſome of the Pſalmes ſpeake expreſſely of their returne from captivitie, and moſt of them of Gods deliverance of his people from great dangers and troubles.
2. They who deduce it from the ſacred rite or ceremony uſed in the ſinging of them, relate that the Prieſt ſang theſe Pſalmes Hamagnaloth, or foreign, upon the ſtaires or ſteps, as they marched up into the houſe of the Lord.
3. They who derive the name from the muſicke, report that theſe Pſalmes were ſung hamagnaloth, that is, with aſcenſions, or raiſing up the voyce by degrees, as it is ſaid that the Levites praiſed God with a great voyce, or a voyce on high.
4. They who take it from the ſpeciall contents of theſecChryſoſt. in Pſal. 20. Pſalmes, contend that the verſes of this Pſalme are like the foreign, rounds of Jacobs ladder, on which we may aſcend up to heaven, as the Angels did upon that.
Theſe reaſons are in a kinde of ſequence like notes in muſick: for becauſe they are Pſalmes full of ſpeciall matter for inſtruction and comfort, it is likely that the chiefe Muſitian ſet them to an higher cliffe; and becauſe both tune as well as ditty were excellent, it is probable that theſe were ſelected, both to be ſung by the Jewes in their aſcending from Babylon, as alſo by the Prieſts in their going up uſually into the Temple.
Thus the title is cleared on all hands: now the ſong it ſelfe admitteth a like partition to that of the Muſitians in their pricked leſſons; which conſiſt of,
1. A ground.
2. Running in diviſion upon it.
Here the ground containes but three notes:
1. The perſon, he.
2. The attribute, watchfull providence or protection.
3. The object, his people Iſrael.
The diviſion upon the firſt note is Jehovah, verſ. 1. which was, and which is, and which is to come; maker of heaven and earth, verſ. 2.
Upon the ſecond, thy keeper, verſ. 3. thy preſerver, verſ. 7, 8. thy protectour in danger, verſ. 5. from danger, verſ. 7. for the time preſent and future, verſe the laſt.
Upon the third, Iſrael in generall, verſ. 4. every one of Iſrael in particular, verſ. 5. in body and ſoule, verſ. 7. at home and abroad, verſ. 8.
Behold, let your eye be upon him, whoſe eye never ſleepeth nor ſlumbreth, obſerve your obſerver and preſerver. Behold in hee, ſovereigne majeſtie and omnipotent power: in keepeth, his gracious protection: in Iſrael, his peculiar affection: in neither ſlumbreth nor ſleepeth, his continuall watchfulneſſe.
Behold, we have rung this larum bell heretofore, to awake your attention and affection, and now it giveth no uncertaine ſound: but what or whom are we to behold?
Hee. In the next verſe the Prophet nameth him; Jehovah is thy keeper. Of all names of God this may ſeeme to challenge a kinde of precedencie: for it is taken from the eſſence of God, and never in Scripture is attributed to any creature; this is foreign, the Greekes Tetragrammaton, the Latines Jove, the Jewes Dread and Feare; who when they meet with it in the old Teſtament, adore it with ſilence, or fill up the ſentence with Adonai, Lord: onelyonly as wee read in the Talmud, the high Prieſt in his holy veſtments, when he entred into the Sanctum Sanctorum, in the ſacred action of bleſſing the people, might pronounce it. Every ſyllable in it is a myſtery; Je hath relation to the time future, ho to the preſent, vah to that which is paſt, as ſome of the Rabbins obſerve. And ſome Chriſtian Interpreters conceive, that S. John alludes thereunto in the deſcription of God, foreign,dApoc. 1.8. Hee which was, and is, and is to come. The verb from whence the name is derived ſignifieth to be, either to teach us that all beeing is from him, or that he alone may ſimply & abſolutely be ſaid to be, who was from all eternity what hee is, and ſhall be to all eternity what he was and is; or to give us eExod. 6.3.aſſurance of the performance of all his promiſes. How ſhall wee doubt of any word that proceeds from his mouth, whoſe name carrieth in it exiſtence or performance of all his words? or to inſinuate in this name the beſt definition of his nature, which is this; an infinite ſpirit, who is his owne being; or, who hath being from himſelfe, in himſelfe, and for himſelfe. All creatures were of him, are in him, and muſt bee for him: God alone is of himſelfe, in himſelfe, and for himſelfe. Some wierdraw farther, and make ſo ſmall a line, that it will ſcarce hold, viz. that all the letters in this name are quieſcent, to intimate quietem in ſolo deo eſſe, that the reſt of the ſoule is onelyonly in God; according to that divine ſpeech of S. Auſtine, Domine, feciſti nos ad te, & inquietum eſt cor noſtrum donec perveniat ad te: O Lord, thou haſt made us to or for thee, and our heart will never be at reſt till we come to thee.
That keepeth. God keepeth us both immediately by himſelfe, and mediately by Angels & men. His Angels are our guardians in all our wayes: Magiſtrates both eccleſiaſticall and civill, Parents, Tutors, and Maſters, keepers in time of peace; and Generals, Captaines and Souldiers in time of warre. And if you demand with the Poet, Quis cuſtodes cuſtodiet ipſos? Who ſhall looke to the overſeers of others? who ſhall watch our watchmen, and guard our guardians? I anſwer, this Cuſtos Iſraelis in my text. There are two ſorts of keepers,
1. Some keepe from ſuffering evill, as a Guardian doth his Ward.
2. Others keep from doing evill, as the Lievtenant of the Tower, or a Meſſenger to whoſe cuſtody a priſoner is committed.
God is our keeper in both ſenſes; for he is both Cuſtos protectionis, and Cuſtos converſationis: he keepeth us from ſuffering evill, by his protecting power; and from doing evill, by his reſtraining grace: hee keepes us in proſperity, that it corrupt us not; in adverſity, that it conquer us not: hee keepeth us in our conception from abortion, in our birth from hurt, in our life from manifold dangers, in our death from eternall terrours.
Iſrael. Iſrael, as the learned diſtinguiſh, is ſometimes taken for Iſrael,
1. According to the fleſh only, as unbeleeving Jewes.
2. According to the ſpirit only, as beleeving Gentiles.
3. According to the fleſh and ſpirit, as the beleeving poſterity of Jacob.
For as Tertullian ſpake of Chriſtian Souldiers and Panims,fDe coron. mil. Ap d Deum tam miles eſt Paganus fidelis, quam Paganus eſt miles infidelis. a faithfull Pagan is as well a Souldier in Gods account, as an unfaithfull Souldier is a Pagan: ſo we may truly ſay, that an unbeleeving Iſraelite is a Gentile, and a beleeving Gentile is a true Iſraelite. Howbeit the former diviſion is not adequate: a more complete may be this; Iſrael is taken in holy Scripture,
1. For the root, to wit, Jacob himſelfe, to whom firſt the name of Iſrael was given upon a ſpeciall occaſion.
2. For the ſtocke or trunke, the whole poſteritie of Jacob.
3. For the branch, to wit, the ten Tribes divided from the other two in Rehoboams time.
4. For the whole tree as it were, that is, the whole number of the elect, who becauſe they prevaile with God, are tearmed Iſraelites, and of Iſrael: in this laſt and largeſt ſenſe the words of S. Paul are to bee underſtood,gRom. 11.26. All Iſrael ſhall be ſaved.
Here Iſrael is taken primarily for the Church and Common-wealth of the Jewes: but ſecondarily and conſequently, for all Kingdomes and States profeſſing the true worſhip of God, and commending themſelves to his protection. As God is the Saviour of all, but eſpecially the elect: ſo he is the keeper of all his creatures, but of man above all, and of Iſrael above all men.
Hee keepeth all,
1. Creatures in their ſtate.
2. Men in their wayes and callings.
3. Iſrael in his favour.
1. All creatures by his power.
2. All men by his providence.
3. Iſrael by his grace.
1. All creatures from diſorder and utter confuſion.
2. All men from manifold calamities and miſeries.
3. Iſrael from the power of ſinne and death.
Hee keepeth Iſrael,
1. As his chiefe treaſure, moſt watchfully.
2. As his deareſt ſpouſe, moſt tenderly.
3. As the apple of his eye, moſt charily and warily.
Hee keepeth every faithfull ſoule,
1. As his chiefe treaſure, that the Divell ſteale it not.
2. As his chaſte ſpouſe, that the fleſh abuſe it not.
3. As the apple of his eye, that the world hurt it not.
In this reſpect, as Iſrael is elſewhere called his hExod. 19.5. Deut. 14.2.peculiar people; ſo here his peculiar charge: he maketh more account of Iſrael than all the world beſides, he keepeth Iſrael above all, nay he keepeth all for his Iſraels ſake, that is, the elect. As he preſerved the Arke for Noahs ſake, and Goſhen for the ancient Iſraelites ſake, and all that were in the ſhip for S. Pauls ſake, and all that were in the bath for S. Johns ſake, and all that fled to the tombs of the Martyrs in Rome, when the Goths ſacked the citie, for the Chriſtians ſake: ſo at this day hee ſupporteth all Kingdomes and States, for the Churches ſake. The world is as an hop-yard, the Church as the hops, Kingdomes, States, and Common-wealths as the poles: and as the owner of the hop-yard preſerveth the poles and ſtakes carefully, not for themſelves, but that the hops may grow upon them: ſo God preſerveth all ſtates and ſocieties of men, that they may be a ſupport to his Church. We may take this note higher, and truly affirme that he keepeth heaven and earth for her ſake; the earth to be as a nurſery for her children, to grow a while; and the Heaven for his garden and celeſtiall Paradiſe, whither hee will tranſplant them all in the end. Wherefore although the world never ſo much ſcorne, and contemne, and maligne, and perſecute Gods choſen; yet it is indebted to them for its being and continuance: for God keepeth the heavens for the earth, the earth for living creatures, other living creatures for men, men for Iſrael, and Iſrael for the elect ſake. For their ſake it is, that the heavens move, the ſunne, moone, and ſtarres ſhine, the winds blow, the ſprings flow, the rivers run, the plants grow, the earth fructifieth, the beaſts, fowles, and fiſhes multiply: for as ſoone as grace hath finiſhed her worke, and the whole number of the elect is accompliſhed, nature ſhall utterly ceaſe, and this world ſhall give place to a better, in which righteouſneſſe ſhall i2 Pet. 3.13.dwell. Yet when heaven and earth ſhall paſſe, this word of God ſhall not paſſe: for he that now keepeth militant Iſrael in the boſome of the earth, ſhall then keepe triumphant Iſrael in Abrahams boſome.
Shall neither ſlumber nor ſleepe. What the Roman Oratour ſpake pleaſantly of Caninius his Conſulſhip, that ſet with the ſunne, and laſted but for one day,kEraſm. in Apoph. Cic. Vigilantiſsimum habuimus Conſulem, qui toto Conſulatu ſuo ſomnum non cepit; there was never ſo vigilant a Conſul as Caninius, who during all the time of his Conſulſhip never tooke a nap; may truly be ſaid of the keeper of Iſrael, that he never ſuffereth his eyes to ſleepe, nor his eye-lids to ſlumber.
Rejoyce, O daughter of Sion, for the keeper of Iſrael continually watcheth over thee for good: but tremble, O thou whore of Babylon, for hee continually watcheth over thee for evill. Ne time à malo externo, fidelis anima, quia non dormit cuſtos qui te conſervat; time tibi à peccato & malo interno, quia non dormit cuſtos qui te obſervat: O faithfull ſoule, feare not outward evils, becauſe hee ſleepeth not who conſerveth thee; but bee afraid of ſin and inward evill, becauſe hee ſleepeth not who obſerveth thee. God receiveth Iſrael into his ſpeciall protection, and there is no ſafetie out of it: Iſrael is now confined within the bounds of the Church, and queſtionleſſe out of it there is no ſafety. While the Souldiers are within the leaguer, they may ſleepe all night ſecurely, becauſe they know the Sentinels keepe their watches: but if they wander abroad, and ſleepe overtake them, they are every houre in danger to have their throats cut.
Behold, he that keepeth Iſrael ſhall neither ſlumber nor ſleepe. What the Apoſtle S. Paul profeſſeth of himſelfe (lAug. ep. ad Hieron. non mentientis aſtu, ſed compatientis affectu)m1 Cor. 9.22. I am made all things to all men, that I may by all meanes win ſome; may in a true and pious ſenſe be applyed to God himſelfe, who to turne us, and gaine us to himſelfe, turneth himſelfe (after a ſort) into all formes and natures. To allure the hungry, hee becomes bread; to excite the thirſty, a fountaine of living water; to draw to him the naked, a wedding garment; to bring in them that are aſtray, the way; to revive the dead, the reſurrection and the life. This accordeth withnHom. 1. in. Cant. Singulis quibuſque ſenſibus animae ſingula quae que Chriſtus efficitur: idcirco verum lumen, ut habeant animae quo illuminentur: idcirco verbū, ut habeant aures quod audiant: idcirco panis vitae, ut habeat guſtus quod deguſtet: idcirco unguentum & nardus, ut habeat odoratus animae fragrantiam verbi: idcirco & palpabilis & verbum caro dicitur, ut poſſit interioris animae manus contingere de verbo vitae. Origen his note on the Canticles: Chriſt becommeth to everie ſenſe a moſt delectable object; light, that the eyes of the ſoule may have wherewith to be enlightened; the word, that the eares may have wherewith to be filled or rounded; the bread of life, that the taſte may have to pleaſe it, and ſtomacke to ſatisfie it; ſpicknard, to delight the ſmell of the ſoule; laſtly, fleſh, that the hands of the ſoule may handle the word of life. (1 Joh. 1.1.) O how ſhould this enflame our love to God, that hee ſhould become to our ſoule whatſoever ſhee can deſire! And not this onelyonly, but that he ſhould condeſcend in love to take upon him all callings and offices, for the ſafetie, well-fare, and comfort of his Church. To give her contentment in himſelfe, he weddeth her, and becomes her huſband: to dreſſe her vines, and ripen her fruits, her husband-man: to inſtruct her in the doctrine of ſalvation, her Schoole-maſter: to cure her diſeaſes, her Phyſitian: to plead her title to the kingdome of heaven, her Advocate: and laſtly, to keepe her from all ghoſtly and bodily enemies, her Guardian and Watch-man. That which Cain refuſed to bee to his owne brother, God is to his Church, that is, her keeper; and ſo watchfull and carefull a keeper is hee, that his eye is never off her day nor night. The point of ſpeciall obſervation in the whole text is, the watchfull eye of Gods providence over his Church, which never cloſeth, nor ſo much as winketh. The parts are,
1. The perſon, who tendeth and tendreth Iſrael, hee.
2. The office he undertaketh and performeth, keepeth.
3. His charge, that is, the object of his care, Iſrael.
4. His vigilancie over his charge, neither ſlumbreth nor ſleepeth.
The enemies of the Church are either bodily or ghoſtly: againſt the former he fenceth her with his power, againſt the latter with his grace.
To keepe, is to looke to, preſerve and protect, ſave and defend from all violence or injurie, waſte or ſpoyle, hurt or deſtruction: as an husband doth his wife, a guardian his ward, a tutour his pupill, a Centurion his band, a watchman his quarter, a ſhepherd his flocke, a keeper his parke. And all theſe relations the Church hath to Chriſt, in regard of the kinde offices which he continually performeth to her in greateſt love. For ſhee is his ſpouſe, and he her husband: ſhe his ward, and he her guardian: ſhe his pupill, and he her tutour: ſhe his band, and he her Sentinell: ſhee his citie, and he her watch-man: ſhe his flocke, and he her ſhepherd: ſhe his parke, or rather deere, and he her keeper.
In the verſe immediately going before, the Prophet ſpake in the ſingular number, he ſhall keepe thee: but here in the plurall, extending the care of God to the Church in generall, to teach us that our heavenly father holdeth ſuch a watchfulloAuguſt. confeſſ. Sic curas unumquemque tanquam ſolú cures, & ſic omnes tanquam ſingulos. eye of providence over every one of his faithfull children, as if he tended him onelyonly, and yet taketh ſuch a care of all in generall, as of every one in particular.
Shall neither ſlumber nor ſleepe. pAriſtot. de ſom. & vigil.Somnus eſt ligatio ſenſuum: Sleepe is the tying of the ſenſes: which if they be heart-bound, wee are ſaid to ſleepe; if ſlacke, or looſe, to ſlumber. The ſenſes of our body are the windowes of the ſoule, which in a ſlumber are as it were ſhut to, but barred and bolted when we are faſt aſleepe. Like as we ſee ſometimes there ariſeth out of the earth a thin miſt, which the ſunne eaſily pierceth with his beames, and diſperſeth it with his heat; ſometimes a thicke vapour mounteth up to the middle region of the aire, where by the temper of the place it is turned into a dark cloud that obſcureth the skie for many houres: in like manner, when a thin fume aſcendeth from the ſtomacke into the braine, it cauſeth but a ſlumber, out of which wee eaſily rouze up our ſelves; but when a groſſe vapour climbeth up thither, it overcaſteth the cleare skie of our fancie, and in the fall ſtoppeth all the paſſages of our ſenſes, and then we ſleepe ſoundly. But I need not diſcourſe of the nature of ſleepe and ſlumber, there be few here but too accurately diſtinguiſh them: for though they count it a foule ſhame to ſleepe out a Sermon, yet they make no ſcruple of conſcience to ſlumber, and ſometimes nod; who ſhall not need withqAriſtot. vit. praefix. op. Ariſtotle to hold a brazen ball in their hand over a baſon, to awake them if ſleepe chance to ſurprize them: if the words of our Saviour continually ring in their eares, rMark. 14.37.Can yee not watch with me one houre? Out of this briefe repreſentation of the nature of ſleepe, it appeareth that it is a matter of much more difficultie to abſtaine from ſlumbring, than from ſleeping: therefore the members of this ſentence may ſeeme to be diſplaced; and thereforeſCalvin in Pſal. 121. Calvin andtBucer in Pſal. 121. Bucer thus tranſlate the words, Non dormitat, nedum dormit; hee that keepeth Iſrael never ſlumbreth, much leſſe ſleepeth: or wee may paraphraſe the words thus, Hee that keepeth Iſrael, neither ſuffereth his eye-lids to ſlumber by day, nor his eyes to ſleepe by night; but keepeth a continuall watch over his people. The words thus illuſtrated, preſent to our ſerious thoughts theſe moſt important conſiderations:
1. That God himſelfe is the Churches keeper.
2. That how many, or how great enemies ſoever lye in wait for her, ye ſhe is kept.
Iſrael is an impregnable caſtle, not by reaſon of the nature of the place or ſituation, nor in regard of the great ſtore of men and munition in it: but becauſe he that keepeth it doth neither ſlumber nor ſleepe. Eccleſia oppugnatur ſaepe, expugnatur nunquam. Many times have they uPſal. 129.1, 2.fought againſt me from my youth up, may Iſrael now ſay: Many a time have they afflicted mee from my youth up, yet they have not prevailed againſt mee. There can be no State, Societie, Kingdome, or Common-wealth, ſo ſtrongly built and fenced, but if the flouds of ſedition ariſe, and the raging tempest of forraine forces beat upon it, it may be ruinated, becauſe it is founded upon ſand, that is, men who are but ſand and duſt: but let the flouds of perſecution ariſe, and the wind of hereſie blow never ſo furiouſly upon the Church, yet it will ſtand, becauſe it is built upon the rocke Chriſt Jeſus. What ſpeake wee of clouds, which are the windowes of heaven? the gates of *Matt. 16.18.hell ſhall never be able to prevaile againſt it. By the gates of hell, many learned Interpreters underſtand the counſels, projects, plots, and deſignes of wicked men; becauſe, for the moſt part, the counſell among the Jewes, for their better ſecurity, ſate in their gate-houſes, which in all ſtrong cities are beſt fenced by nature or art. For which cauſe the ſpirit of God deſcribeth the ſtrength of any citie or countrey by the gates thereof. He ſhall xPſal. 147.13.make faſt the barres of thy gates: and, Thy yGen. 22.17.ſeed ſhall poſſeſſe the gate of the enemie, that is, thy ſeed ſhall take their garriſons, and occupy their ſtrongeſt holds. If we like of the former interpretation, Now Iſrael, now England may ſay, the gates of hell, that is, the deepe projects and counſels, plots and machinations of the Miners of Antichriſt, as deepe as hell, have not prevailed againſt mee: Or if yee pleaſe, yee may take the barrels of gun-powder laid in the vault of deſtruction, and chambers of death, for the gates of hell; and the maſſie peeces of iron and wood, for the barres of theſe gates, which if the Divell or his inſtruments could have then broken open in a moment, in the twinckling of an eye, our King and Parliament, Nobles and Commons, Clergie and Gentrie, with the chiefe records and monuments of this Kingdome, had beene blowne up with the breath of Satan, in a cloud of fire and brimſtone into the aire. That blaſt, in all likelyhood, would have proved the laſt gaſp of our Church and Common-wealth. If he that keepeth Iſrael, firſt God, next the King, had ſlept or ſlumbred that night: it is to be feared, wee all here preſent had long ere this ſlept our laſt ſleepe in the duſt of the earth. But bleſſed be the God of Iſrael, who hath ſaved and redeemed his people from the paw of the Divell and jawes of death, and hath raiſed up a mightie ſalvation for us in the hand of his ſervant James. The Divell and his inſtruments doe not watch ſo narrowly to deſtroy us, as God and his Angels to ſave and protect us. Hee that ſaveth our life, in effect giveth it; and therefore Aristotle moveth a queſtion, whom wee are more bound to reſcue, though it bee with the perill of our lives, our father, or ſuch a friend who hath ventured his life for us, and ſaved us from certaine death. The deciſion whereof may be this, That we owe our life to both; but it being impoſſible that we ſhould pay it to both, in all reaſon we are to lay it downe for him firſt, to whom it was firſt due, and that is our father: Whereupon it enſueth, that we owe God many lives if we had them, becauſe he not only gave us our life, but alſo ſaveth us from manifold deaths, both by ordinary and extradinary meanes, both by generall and ſpeciall providence. His providence in generall looketh to all men good and bad, yea to all creatures whatſoever; which could not ſubſiſt for a moment, if he kept them not in the courſe of their nature. But above all creatures in ſpeciall he is thezJob 7.20. preſerver of men; among men, the children of *Deut. 32.11.Iſrael were his portion, the lot of his inheritance, whom he kept as the apple of his eye. As an Eagle ſtirreth up her neſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, beareth them on her wings; ſo the Lord led Iſrael. Wee muſt goe yet farther; there is an Iſrael of Iſrael, to wit, the Elect in Iſrael, which are as a Diamond in the ring on his finger, & as theaZach. 2.8. apple of his eye: He that toucheth you (ſaith he) toucheth the apple of mine eye. To them hee vouchſafeth more ſpeciall favours; for them he bleſſeth the people where they are, as he bleſſed Labans houſe for Jacobs ſake, and Pharaohs for Joſephs ſake. To this Iſrael belong the promiſes: He ſhall cover thee with his bPſal. 91.4, 10, 11, 12, 13.feathers, and under his wings ſhalt thou truſt: his truth ſhall be thy ſhield and buckler. There ſhall no evill befall thee, neither ſhall any plague come nigh thy dwelling. He ſhall give his Angels charge over thee to keep thee in all thy wayes. They ſhall keep thee up in their hands, that thou daſh not thy foot againſt a ſtone. Thou ſhalt tread upon the Lion and the Adder: the young Lion and the Dragon ſhalt thou trample under feet. And it is the keeper of this Iſrael which neither ſlumbereth nor ſleepeth.
Ye may here object, If he that keepeth Iſrael never ſlumbereth nor ſleepeth, what meane thoſe expoſtulations and calling up (if I may ſo ſpeak) of Almighty God? Up, cPſal. 44.23, 26.Lord, why ſleepeſt thou? ariſe, caſt us not off for ever: ariſe for our helpe, and redeeme us for thy mercies ſake. If God hath need to be awaked, he muſt needs be at leaſt in a ſlumber: If the loud cries of his afflicted children awake him, and he ſtandeth up like a Giant refreſhed with wine to fight for them, it ſhould ſeem before he was aſleep. It may ſeeme ſo indeed, becauſe (according to outward appearance and ſemblance) hee was ſo. When a man is aſleep, though any miſcall him, or make mouthes at him, or put any indignity upon him, he ſtirreth not, nor hath any ſenſe of any thing that is done to him. Upon this ground the ſweet ſinger of Iſrael runnes in deſcant; Riſe up, dPſal. 9.19.Lord, let not man prevaile, let the Heathen bee judged in thy ſight. Why ePſal. 35.23.ſtandeſt thou afarre off, O Lord? Why fPſal. 44.23.hideſt thou thy face in time of trouble? Awake, O gPſal. 59 4.Lord, why makeſt thou as if thou heareſt not? Awake to my judgement, awake, why ſleepeſt thou? Awake to my help: and, Behold, let God ariſe, and let his hPſal. 68.1.enemies be ſcattered: let them alſo that hate him flee before him, &c. The ſlumber of Almighty God is nothing elſe but the connivency of his juſtice for a time, and it is mercy which caſteth him into this ſweet ſleep, which yet doth not ſo ſurpriſe his powers, or any way bind his ſenſes, but that hee ſeeth the deepeſt plots of his enemies, he heareth their ſecreteſt conſultations, and is ſenſible of the leaſt wrong offered to his choſen. Oculi ejus vident, palpebrae ejus explorant filios hominum; he looketh through his eye-lids, and markes well enough, though hee ſeem to neglect it. As a fiſher ſeeth a fiſh come to his hooke, nibble at the bait, bite it, and ſwallow it downe, and then he giveth a jerke with his angle-rod; ſo Almighty God permits wicked purpoſes and enterpriſes to hold on in a ſtraight courſe, till they are even at the goale, and then he turnes and overturneth them: In foribus Hydriam; he breaketh the pitcher at the doore, cutteth downe the eare when it is full, launceth the ſore when it is ripe. How did he ſuffer an invincible Navie, as they termed it, to be built and furniſhed for the invaſion and utter ſubverſion of our Iſrael, and ſo great a deſigne to be carried ſo cloſe, that the Fleet was in ſight of the haven before it was diſcovered? but then in the height of their ſwelling pride, when in hope and almoſt in ſight they had devoured the whole kingdome:
iClaud. de Theodoſ.—militat aether,
Et conjurati veniunt ad claſsica venti.
Partly a tempeſt diſperſed, partly wild-fire burned, partly the ſea with open mouth ſwallowed downe their ſhipping.
But this day preſenteth afreſh to our memory a ſtranger example of divine providence, and a prodigious deſigne of Sathans malice, who put into the heart of that caitiffe Catesby, the moſt helliſh project and plot of treaſon that ever entred into the heart of man or Divell, to offer up our King, Queen, Prince, Nobles, Prelates, Judges, and all States aſſembled in Parliament for a holocauſt, or whole burnt offering to the Moloch of Rome. The keeper of Iſrael ſeemed for a long time to ſlumber, nay rather to be faſt aſleep. The plot is contrived, the actors deſigned, the enginers provided, the mine digged, the wall pierced, the ſeller hired, the powder bought, the murdering artillery amaſſed, the traine laid, and the incendiary ready with match and touch-wood. O preſerver of mankind, ſave us now, or we are all but a blaze. O keeper of Iſrael, O ſentinell of Jacob ſleepeſt thou now when our deſtruction ſleepeth not?
But, Ecce non dormitat, neque dormit cuſtos Iſraelis; be of good cheare, the keeper of Iſrael doth neither ſlumber nor ſleep. By this keeper the Prophet meaneth Almighty God, whom hee nameth in the verſes following, The Lord himſelfe is thy keeper: the Lord is thy ſhade upon thy right hand: the Lord ſhall preſerve thee from all evill: the Lord ſhall preſerve thy ſoule: the Lord ſhall preſerve thy going out, and thy comming in from this time forth for evermore. and, Except the kPſal. 127.1.Lord keep the City, the watchman waketh but in vaine. Yet in a ſecond place we may entitle his majeſty to this office of Lord-keeper: for he next under God watcheth over all Gods Iſrael in his kingdomes, and ecce non dormitat, neque dormit hic cuſtos Iſraelis, the Lord keepeth this keeper of Iſrael awake, and in the dead time of the night diſcovereth unto him the ſnares of death laid for him and his people. His Majeſty receiveth the word from Almighty God, though ſpoken ſoftly in his eare, and ſcarce audibly, & gave it to his faithfull ſervants, who by the dark light he gave them of ſome blow by powder, ſearched the place, and found thelFax ſignifieth a torch or brand, Faux a chop. fire-brand of Hell, and chop of the Divell, Guido Faux, with a darke lanterne, making his traines, and ſowing (if I may ſo ſpeake) the ſeeds of all our deſtruction. How many miracles have wee here of divine providence, and mirrours of his juſtice? Wonderfull ſtrange it was, that the arch plotter Catesby ſhould for many moneths keep within him that monſtrous and prodigious deſigne, like ſtrongeſt poyſon, and never breake. Wonderfull ſtrange it was, that ſo horrible and damnable a conſpiracy ſhould be afterwards imparted by him to ſo many, noiſed abroad ſo far, brought to that maturity, that the ſucceſſe thereof was propheſied by ſome inmNovelties ſhall paſſe with a cracke, and he ſhall give them a blow, &c. ſcattered papers, prayed for almoſt by all of the Jeſuites faction, at leaſt in generall; and yet Argus with his hundred eyes, the great Counſellers of State, who have eyes and eares in all places, ſhould have no notice of it till neere the houre in which it ſhould have been acted: and moſt ſtrange of all, that his Majeſty by a violent and unnaturall conſtruction of a phraſe in a letter ſhould find out the violent and unnaturall intendment of the authors of this treaſon, to deſtroy the ſtate in asnSee a diſcourſe of the Powder treaſon in the ſupplement of Foxe his Martyrologie. little a time, as the letter would be burnt in the fire.
Yee have heard the miracles of Gods providence in diſcovery of this powder plot: behold now the mirrour of his juſtice. Of deſtruction it ſelfe there is good conſtruction to be made, and order to be obſerved in confuſion it ſelfe, which moſt juſtly fell upon the unjuſt authors thereof. The firſt contriver of the fire-workes firſt feeleth the flame, his powder ſin upbraids him, and flieth in his *This laſt yeere 1635. the houſe where Catesby plotted this treaſon in Lambeth, was caſually burnt downe to the ground by powder.face. Their heads are lifted up above the houſe of Parliament, who would have blowne up the heads and peeres of our Realm thither. The quarters of the Black-birds of Hell, and Vultures of Antichriſt, that would have preyed upon the barbarouſly murdered and cruelly quartered and diſmembred corpſes of our Church and Common-wealth, are ſet up for a prey for the fowles of heaven; and according to the letter of our daily prayer, the eyes that waited for the deſtruction of our King and State, are pecked out by the Ravens of the valley, and the birds of the aire have eaten them. foreign,oJudg. 7.31 So let thine and our implacable enemies, O Lord, periſh, but let them that love thee, be as the Sunne when hee goeth forth in his ſtrength. Deo Patri, & Filio, & Spiritui ſancto ſit laus, &c.