Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

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 scanda∣lize 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 so∣lemnity 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. O∣ther feasts we celebrate by faith, this by experience and sense: other deli∣verances 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:a 1.1 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 pa∣rallel, 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 comfor∣ted, 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,* 1.2 as we read, Adam hamagnaloth, a man of eminent degree; are not all the other Psalmes likewise excellent songs? Why then hath this onely, with some few that follow it, the garland set upon it? Some will have these fif∣teene Psalmes beginning from the 120. to have the name of songs of de∣grees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 theb 1.3 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 ex∣pressely of their returne from captivitie, and most of them of Gods delive∣rance 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 thesec 1.4 Psalmes, con∣tend that the verses of this Psalme are like the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 be∣cause 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 con∣sist 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 pro∣tectour in danger, vers. 5. from danger, vers. 7. for the time present and fu∣ture, verse the last.

Upon the third, Israel in generall, vers. 4. every one of Israel in particu∣lar, 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 slum∣breth, observe your observer and preserver. Behold in hee, sovereigne majestie and omnipotent power: in keepeth, his gracious protection: in Is∣rael, his peculiar affection: in neither slumbreth nor sleepeth, his continuall watchfulnesse.

Behold, we have rung this larum bell heretofore, to awake your attenti∣on 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greekes Tetragram∣maton, 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: onely as wee read in the Talmud, the high Priest in his holy vestments, when he entred into the Sanctum Sanctorum, in the sa∣cred 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 In∣terpreters conceive, that S. John alludes thereunto in the description of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,d 1.5 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 use 1.6 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 spi∣rit, 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 onely in God; according to that divine speech of S. Austine, Domine, fecisti nos ad te, & inquietum est cor nostrum donec perve∣niat 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 medi∣ately by Angels & men. His Angels are our guardians in all our wayes: Ma∣gistrates both ecclesiasticall and civill, Parents, Tutors, and Masters, kee∣pers 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 watch∣men, 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,f 1.7 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 Israe∣lites, and of Israel: in this last and largest sense the words of S. Paul are to bee understood,g 1.8 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 hish 1.9 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, King∣domes, 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 shalli 1.10 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 plea∣santly

of Caninius his Consulship, that set with the sunne, and lasted but for one day,k 1.11 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 wat∣cheth over thee for good: but tremble, O thou whore of Babylon, for hee continually watcheth over thee for evill. Ne time à malo externo, fi∣delis 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 que∣stionlesse out of it there is no safety. While the Souldiers are within the leaguer, they may sleepe all night securely, because they know the Senti∣nels 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 (l 1.12 non mentientis astu, sed compati∣entis affectu)m 1.13 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 withn 1.14 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 onely, but that he should condescend in love to take upon him all cal∣lings and offices, for the safetie, well-fare, and comfort of his Church. To give her contentment in himselfe, he weddeth her, and becomes her hus∣band: to dresse her vines, and ripen her fruits, her husband-man: to in∣struct her in the doctrine of salvation, her Schoole-master: to cure her dis∣eases, 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 win∣keth. 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 pu∣pill, 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 singu∣lar 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 watchfullo 1.15 eye of providence over every one of his faithfull children, as if he tended him onely, and yet taketh such a care of all in ge∣nerall, as of every one in particular.

Shall neither slumber nor sleepe.p 1.16 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 di∣sperseth 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 sound∣ly. 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 withq 1.17 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,r 1.18 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 difficul∣tie to abstaine from slumbring, than from sleeping: therefore the mem∣bers of this sentence may seeme to be displaced; and therefores 1.19 Calvin andt 1.20 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 oppug∣natur saepe, expugnatur nunquam. Many times have theyu 1.21 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 fen∣ced, 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* 1.22 hell shall never be able to prevaile against it. By the gates of hell, many learned Interpre∣ters understand the counsels, projects, plots, and designes of wicked men; be∣cause, for the most part, the counsell among the Jewes, for their better se∣curity, 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 shallx 1.23 make fast the barres of thy gates: and, Thyy 1.24 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 twinck∣ling 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 brim∣stone 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, be∣cause 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 speci∣all he is thez 1.25 preserver of men; among men, the children of* 1.26 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 thea 1.27 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 Jo∣sephs sake. To this Israel belong the promises: He shall cover thee with hisb 1.28 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 a∣gainst 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 Is∣rael which neither slumbereth nor sleepeth.

Ye may here object, If he that keepeth Israel never slumbereth nor sleep∣eth, what meane those expostulations and calling up (if I may so speak) of Almighty God? Up,c 1.29 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,d 1.30 Lord, let not man prevaile, let the Heathen bee judged in thy sight. Whye 1.31 standest thou afarre off, O Lord? Whyf 1.32 hidest thou thy face in time of trouble? Awake, Og 1.33 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 hish 1.34 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 enter∣prises 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:

i 1.35—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 di∣vine 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 Par∣liament 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 a∣sleep. 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 Pro∣phet 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 thek 1.36 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 disco∣vereth unto him the snares of death laid for him and his people. His Ma∣jesty 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 thel 1.37 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 after∣wards imparted by him to so many, noised abroad so far, brought to that maturity, that the successe thereof was prophesied by some inm 1.38 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 asn 1.39 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 confusi∣on 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* 1.40 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 Anti∣christ, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,o 1.41 So let thine and our im∣placable enemies, O Lord, perish, but let them that love thee, be as the Sunne when hee goeth forth in his strength. Deo Patri, & Filio, & Spi∣ritui sancto sit laus, &c.

Notes

• a 1.1

  In fest. dedic. Tantò nobis debet esse de∣votior, quanto est familiarior. Nam caeteras quidem solem∣nitates cum a∣liis ecclesiis habemus com∣munes, haec nobis est pro∣pria, ut necesse sit à nobis vel à nemine cele∣brari.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.3

  Ezra 7.4.
• c 1.4

  Chrysost. in Psal. 20.
• d 1.5

  Apoc. 1.8.
• e 1.6

  Exod. 6.3.
• f 1.7

  De coron. mil. Ap d Deum tam mi∣les est Paga∣nus fidelis, quam Paganus est miles infi∣delis.
• g 1.8

  Rom. 11.26.
• h 1.9

  Exod. 19.5. Deut. 14.2.
• i 1.10

  2 Pet. 3.13.
• k 1.11

  Erasm. in Apoph. Cic.
• l 1.12

  Aug. ep. ad Hieron.
• m 1.13

  1 Cor. 9.22.
• n 1.14

  Hom. 1. in. Cant. Singulis quibusque sen∣sibus animae singula quae{que} Christus effi∣citur: idcirco verum lumen, ut habeant a∣nimae quo il∣luminentur: idcirco verbū, ut habeant aures quod audiant: id∣circo panis vi∣tae, ut habeat gustus quod degustet: id∣circo unguen∣tum & nardus, ut habeat odo∣ratus animae fragrantiam verbi: idcirco & palpabilis & verbum caro dicitur, ut pos∣sit interioris animae manus contingere de verbo vitae.
• o 1.15

  August. confess. Sic curas unum∣quemque tanquam solú cures, & sic omnes tan∣quam singu∣los.
• p 1.16

  Aristot. de som. & vigil.
• q 1.17

  Aristot. vit. praefix. op.
• r 1.18

  Mark. 14.37.
• s 1.19

  Calvin in Psal. 121.
• t 1.20

  Bucer in Psal. 121.
• u 1.21

  Psal. 129.1, 2.
• * 1.22

  Matt. 16.18.
• x 1.23

  Psal. 147.13.
• y 1.24

  Gen. 22.17.
• z 1.25

  Job 7.20.
• * 1.26

  Deut. 32.11.
• a 1.27

  Zach. 2.8.
• b 1.28

  Psal. 91.4, 10, 11, 12, 13.
• c 1.29

  Psal. 44.23, 26.
• d 1.30

  Psal. 9.19.
• e 1.31

  Psal. 35.23.
• f 1.32

  Psal. 44.23.
• g 1.33

  Psal. 59 4.
• h 1.34

  Psal. 68.1.
• i 1.35

  Claud. de Theodos.
• k 1.36

  Psal. 127.1.
• l 1.37

  Fax signifieth a torch or brand, Faux a chop.
• m 1.38

  Novelties shall passe with a cracke, and he shall give them a blow, &c.
• n 1.39

  See a dis∣course of the Powder trea∣son in the sup∣plement of Foxe his Mar∣tyrologie.
• * 1.40

  This last yeere 1635. the house where Catesby plotted this treason in Lambeth, was casually burnt downe to the ground by powder.
• o 1.41

  Judg. 7.31