THE SERMON PREACHED AT PAUL'S Cross, the tenth day of November, being the next Sunday after the Discovery of this late Horrible TREASON.  
By the Right Reverend Father in God, WILLIAM, by God's permission, Lord Bishop of Rochester.  ESAY 59.5. 
They hatch Cockatrice eggs: but weave the Spider's Web.  
LONDON Printed by I.W. for Matthew Law. 1606.   

The Preachers friend to the READER.  
GEntle Reader, if thou thinkest the Preacher of this Sermon, was upon purpose appointed to relate the discovery of this late Tragi-comical treason, (Tragical, in the dreadful intention: Comical in the happy and timely Detection thereof) thou art drceived: but being three weeks before requested, to supply the room amongst other Bishops for the Parliament, if it had continued: this occurrent happened in the interim some four or five days before the Sabbath, wherein he was to Preach, whereby he thought it fit, (though he had purposed a Scripture of that day for his Text) to change a Gospel into a Psalm: which notwithstanding, albeit out of the Psalms, may well bear the name of evangelium, not only in respect of David the Author (who writ more like an Evangelist than a Prophet, and therefore the Fathers conclude him to be▪ Homo in veteri, non de veteri Testamento, a man that lived in the Time, but not after the Manner of the old Law, more like a Christian than a jew) but also the Matter, which the Scripture (suitable to this Accident) will afford: which truly may be called evangelium Regni, the Gospel or Tidings of this Kingdom, and could not but be acceptable to the Hearer, if the Messenger thereof were accepted (for multum interest quid a quoque dicatur) and herein Reason & Religion should be, because [Beautiful are those feet (saith Paul) which bring glad tidings of good things:] Now what News so good, as that in the prophesy of Esay, to tell Zion, Regnavit Deus tuus, Thy God hath showed himself a King; and what message more gladsome, than with Nahum to tell judah, that the man of Belial is taken, and that the sons of wickedness shallbe utterly cut off. How grateful, or distasteful it was to the Auditory, the present Hearers can best report: but whether to the censorious reader (who useth to examine every Period & sentence with a curious touch in an exact balance) it will be either currant or refuse, is a question, which none but he, which brings the assay and scales can assoil, and yet if he will withal, remember the shortness of the time for the gratulation, the dreadfulness of the danger, the fresh escape whereof could not but leave an impression of horror in the Preachers mind (able to have confounded his Memory,) who should have been one of the hoist number, the late receiving of the Instructions which in that short space could not be many: he will perhaps not be so rigid in his Censure, as either prejudice to the person, or opinion of his own ability to have performed it better, would cause him to be. And, as I heard, the Preacher himself frankly confess, that unless the King's Majesty his most excellent Speech, with the right honourable Lord Chancellor his grave Oration (both of them in the Parliament house the day before,) and divers circumstances sensibly conceived and imparted to him over night, by the Earl of Salisbury, his majesties principal Secretary, had not succoured him, he had failed even in that slender performance, which was then offered to the Ear, and here is presented to thy View.  
Farewell   
PSAL. 18.50. 
Great Deliverances giveth he unto his King, and showeth mercy to his anointed David, and to his seed for ever.  
THE whole Psalm, as the title showeth, 2. Sam. 22. 1. is David's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Triumphing Song, after his many rescues and victories: and is one of those, which Psalm 32.7. he calleth Cantica liberationis, the Songs of Deliverance: for it seemeth that God and David had entered a covenant each with other, Psalm 89.2. ratified on each part with an oath, God for his part took his oath, Psalm 89.35. I have sworn by my Holiness, that I will never fail David: David again for his part swore unto the Lord, Psalm▪ 32.2. and vowed a vow unto the Almighty, not to cease day & night, to perform all means for the setting forth of God's praises, & of that vow, this book of Psalms is an everlasting witness. wherein he generally verifieth, what in one place he spoke de te Canticum meum semper▪ Psalm 71.8. My song shall always be of thee. In this, above the rest, he enlargeth himself in that kind, which he beginneth with love, I will love thee most dearly O Lord my strength, verse 1. (for praises not issuing from a loving affection, are either Flatteries or Hypocrisies) and endeth verse 49. I will praise thee O Lord among the Nations: (for benefits acknowledged, not ending with praises to God, argue either a profane ingratitude, or an arrogant presumption.) Of both these, namely, his affection and acknowledgement, this verse is the Epiphonema, or the closing blast of this triumphing Trumpet, wherein, as if he wanted wind to sound out, by particular enumeration, all his several Deliverances, (for so himself confesseth, Psalm 40.5. Thy mercies exceed all account, I would declare them, and speak of them, but I am not able to express them:) therefore, as if this verse were the etc. or total sum of all the particular Items he would have you take this for all, Great deliverances, etc.  
Which he setteth out, first intensive, showing what they are in their own nature (magnificasti salutes) because petty benefices become not GOD to give for Psalm 2.8. Ask of me, saith he, and I will give thee no less than the Heathen to possess, and thive enemies to crush.  
Secondly, extensive, how these are diffused or communicated (to David and his seed) for GOD hoardeth not up his blessings but distributes them abroad, Iames 1.17. Every good gift cometh down from the Father.  
In the part intensive, concur two parts; First, the double quantity, both that which they call discreta, the plurality of the number [Deliverances] as also that which they call continua, the magnitude thereof [great▪] Secondly, the double quality, as well internal and essential [salutes, healths, wholesome Deliverances:] as outward and accidental, [magnificasti] deliverances, beseeming a Great God whom Saint Basil calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most magnificent King.  
The part extensive, is personal and successive, the Person [David] First, as an eminent person [a King.] Secondly, as a sacred person [Anointed] Thirdly, as a person appropriate unto God, [his King, his Anointed] The succession indefinite and infinite, [unto his seed] the number not defined [for evermore] the time not limited.  
And both these general parts, he deriveth from these two qualities which God, by a reiterated speech challengeth unto himself above all other attributes. Psalm 62.11. Power unto God, and unto thee, O Lord, mercy, In the part Intensive [great Deliverances] there is God's power, both Potentia virtutis, Ephes. 6.10. The power of his might (for weakness cannot make many rescues) than Potentia claritatis, Coloss. 1.11. The power of his glory, [Magnificasti] for God's Deliverances cannot be obscured.  
In the part Extensive, there is God's mercy [showeth mercies] First, that which is called, Luke, 1.78. Misericordia viscerum, his emboweled mercy, wherewith he tenderly and specially affected David: For which cause, in the title of this Psalm, (as the Latins read it) he is called Puer Domini, the lords Darling, or tenderling, and so much himself confesseth 22. verse, Saluum me fecit quoniam voluit me, Because he had a favour unto me. Secondly, that which Divines call, Misericordia facta, not only affecting David, but also acting and performing mercies unto him (for so it is here, [Misericordiam faciens] doing mercy unto David) Thirdly, that which the Scripture calleth Misericordia custodita, Exod. 34.7. His treasured mercy, Reserving mercy for thousands, etc. Not only to David, but lineally and laterally, [to his seed] and that [for ever] for many generations.  
These are the parts of this Scripture, the sum whereof is, that admiration of David, Psalm 31.19. Quám magna multitudo dulcedinis tuae? There is the part Intensive which thou hast done to them that fear thee, etc. There is the part extensive. Of these in their order.  

The first part.  
THe first part we observed, is the Plurality & the Quality of these Deliverances: they be plures, and they be salutes: both which with the Fathers, ye may call the two hands of God, uz. Latitude and Fortitude: the first in the plurality, Giving to all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundantly, 1. Tim. 6.19. that is, Manus expansa: The second in the quality, defending what he gives powerfully, there is Manus extensa. Or in Saint Paul's Metaphor, The fullness of God's riches. First, Divitiae gratiae, Ephes. 1.17. Giving frankly and liberally. Secondly, Divitiae bonitatis, Roman. 2.4 In that the things which he giveth, be [Salutes] For so it is, Mat. 7.11. Your heavenly Father shall give unto you bona, good things▪ and this comes nearer to David's sense, who, when he meditates of his Deliverances from God, still attributes them to God's right hand. Psalm 73. 23. I was always with thee, and thou upheldest me with thy right hand: but herein he observeth two things: First, Plenitudo dextrae, Psalm 16.11. the plenty of that hand. Secondly, salutare dextrae, Psal. 20.6. the wholesomeness of that hand. For the first uz. the plurality: it is not with God as Esau spoke of his Father Isaac, Genes. 2●. 38. Hast thou but ONE blessing my Father? As if God had but one way to save, or as he said, 1. Kings 20.23. that he were a God of the Mountains only, that is, could rid us from high & eminent dangers and not a God of the Valleys: (yes, and of the vaults too we may say,) for with him, sayeth David, there is copiosa redemptio, Psalm 131.7. all manner of ways to redeem. And therefore as there being diverse kinds of sins, and for every of them he hath mercies answerable and proportionable▪ an ability to redeem Israel from all his sins. Psal. 131 8. as for great sins▪ he hath magnam misericordiam, and for many sins, multitudinem miseria 'em. psal. 51.1 so proportionable to every man's dangers, or miseries, are God's deliverances: Be they great as Psalm 71.20. great adversities hast thou showed unto me, etc. Behold here Great deliverances, Are they Many? as Psalm 25▪ 17. Tribulationes multiplicasti, my sorrows are multiplied, there is with him, Multitudo salutum, Ps. 94 19 In the Multitude of the sorrows which I had in my heart, thy comforts have refreshed me: Particularly, to fore-prise a danger, he hath Salutem praevenientem, Psalm 21.3. Thou didst prevent me with thy goodness, to meet with a danger when it cometh, he hath Salutem praeparantem, Psalm 18, 43. Thou didst Gird me with strength unto the battle, to assist at a pinch in the danger, he hath salutem suscipientem, Psalm 118.13. I was thrust at sore that I might fall sed Dominus suscepit me, but the Lord upheld me, to stay a relapse after an escaped danger, he hath salutem confortantem, Psalm 89.21. My hand shall hold him up, and my arm shall 'stablish him. And this plurality might David above all others acknowledge, and so he did, when Psalm 118.14. he confessed, that God had so many ways delivered him, Vt totus factus esset in salutem, as if he intended nothing else but to deliver him: For Salus being either Redimens rescewing from danger, or Redimiens, Dignifying or Crowning with Honour: the first, 1. Samuel 13.41. shall Jonathan die, qui salutem tam magnam fecit, which hath given us so great Deliverance, that is, salus redimens, For the second, Psalm 21.5. His Glory is great in tua salute, Why? Glory and Honour hast thou laid upon him, There is Salus Redimiens, in both these, David had his share from God more than any other. For the first, his Rescue from the bears paw, the Lion's jaw, Saules iaveline, Goliahs' spear, Achitophel's counsel, Doegs' slander, Schemi his reviling, the mouth of the sword, the murrain of his people, the multiplicity of his sin, the rebellion of his son, (no mean nor ordinary dangers) is an evident demonstration, and accordingly he confessed it, when Psalm 54.7. he sayeth, he hath delivered me from all my fear: For the second, his Honours were as many as his dangers, the favour with his Prince, the love of the people, the designed heritage of a Kingdom, the glorious wearing of a Crown, the triumphant victories over his enemies, the secure establishing of his Kingdom in his son while he lived: these Salutes it pleased GOD to afford him, and with an oath to assure him; I will make him my first born higher than the Kings of the earth: himself putteth them both together, Psalm 10.1. verse 4. Praise the Lord, O my soul, which saveth thy life from destruction, there is the first Salus, his acquittal from danger: which crowneth thee with mercy and loving kindness; there is the second, his requital with Honour. And so much for the plurality [Deliverances,] the sum whereof, is that of our Prophet in Psalm 34, verse 19 Many are the troubles of the righteous, but the Lord delivereth them out of all, this is Plenitudo dextrae.   

The second part.  
NOw we come to the Quality, that is, salutare dextrae, For as GOD'S Deliverances are many, so they be Salutes, they have health in them, they be as David sayeth, Psalm 21. Verse 3. Benedictiones dulcedinis sweet blessings: Vsque in delicias amamur, sayeth Seneca: this is GOD'S Syntaxis, (as the vulgar English reads, Psalm 28. verse 8. The wholesome Deliverance of his anointed. It is not so with the sons of men, in whom there may be help▪ sed non est salus in eyes: Psalm 146.3. there is no health in their help: trust them not. Munera quae putas, insidiae sunt, their Deliverances are not without some annoyance, Even the very Saluere of the tongue, like the Saliva thereof, hath some venom in it, Psalm 28. 3. They speak friendly to their neighbours, but imagine mischief in their hearts, But their real Deliverances, much more noxious: For as it is in the Apologue (to which the Poet alludeth) of the Combat between the Stag and the Horse, viz. That, the Horse being too weak for the Stag, required the help of the man, which he easily obtained; who getting upon the Horse back, drived the Stag to flight, but after that, non equitem dorso, non fraenum depulit oze, he could never since quit his back of the rider, nor his mouth from the bit: so is it with the helps of worldly Potentates, beneficia viscata: as the bird having escaped the snare, percheth upon the tree for refuge, and there she finds bird-lime to entangle her, from whence she cannot fly, but with loss of her feathers, if not of her members: so is it with the helps of States and Nations, ask their help in distress they will grant it; but withal, either they exact a tribute, which exhausteth the Treasury, or impose conditions, which infringe the Liberty, or require a future aid, which weakeneth the Power, or betray upon advantage, which redoubles the Misery, or upbraid the benefit, which exulcerates the mind. This is Saluatio ab Optimatibus, (as the Latins read) jeremy, 25.35. which as the usurers loan (to speak for the capacity of the City) freeth a man from the prison for the time, but invellops him in bonds more miserable, more durable than the prison. Herein differing from God, for his blessing, sayeth Solomon, giveth riches, yea and Deliverances; nec addit molestiam, and joineth no sorrows with them. For if it be salutare ex Zion, Ps. 53.6. Then shall jacob rejoice, and Ifrael shall be glad.  
And thus much for the word Salutes; the sum whereof is, Psalm 85.9. that if it be Salutare Domini, there concur with it, omnes salutes Glory, Mercy, Righteousness, Peace, as the Prophet there noteth. The conclusion that in psalm 3.8. Domini est salus, it is the Lord only that gives true Deliverance, and withal a blessing upon his people. And this for the Plurality and Quality of the Deliverances.  
Now we come to the Quantity, [Great] wherein we will not go further than this Psalm, nor there speak of his Salus coronans, either the Celsitude of his honour, verse 35. He hath set me up on high places: nor of the Amplitude of his honour, verse 45. Thou hast made me the head of the heathen, a people remote & unknown nor of his Triumphs over his enemeys, verse 42. Driving them, as the wind the dust before him trampling them as the clay in the streets under him: (though this be also the Salus coronans of our dread Sovereign and glorious King) but only show the greatness of the dangers which David escaped, as more suitable to this late horrible occurrent, both in respect of the dangers themselves as first, Dolores mortis, verse 4. the pangs of death which the imminent expectation put him unto (for the expectation of death, is more bitter than death itself. Secondly, Laquei mortis, funes inferni, verse 6. dangers in the dark, treasons in secret, treacheries of the Vault. Thirdly, aquae multae, one danger in the neck of another, verse 16. And also of the Authors, as verse 4. Torrentes iniquitatis, streams of wickedness, a concurrence of Conspirators. Secondly, (which is our late case) vers. 48. Vir iniuriarum, or rapinae, a cruel blood-thirsty wretch, like our Vault-enginer. All these of David's were great indeed, but compared to this of our gracious King: (the last, I trust, for a worse there cannot be) is but as a minium to a large, whether we consider therein, either the Plot itself, or the Con-comitance with it, or the Consequences of it.   

Plot.  
FIrst in the Plot, observe I pray you a cruel Execution, an inhuman cruelty, a brutish immanity, a devilish brutishness, & an Hyperbolical, yea an hyperdiabolical devilishness.  
First, Cruelty in the effusion of blood, cursed both of God and man: for Cursed art thou from the earth saith God to Cain, Genes. 4.11. for one man's blood spilled▪ Cursed be the rage, for it was cruel, saith jacob of his sons, Gen. 49.7. in the slaughter of the Shechemites.  
secondly, Immane cruelty, in the multitude of the slain, to make himself drunk with the blood of so many Worthies, and so innocent: (for by the report of military men) his provision was so large, that if fire had been given, (beside the place itself at the which he aimed) the Hall of judgement, the Courts of Records, the Collegiate Church, the City of Westminster, yea, White-Hall the kings house, had been trushed and overthrown, such heaps he had laid in, of Billets, Faggots, huge stones, Iron-crowes, Pikeaxes, great Hammer-heades, besides so many barrels of Gunpowder, five and thirty in number small and great, as I am credebly informed.  
Thirdly, his brutish immanity▪ in the manner of the death, not manlike to kill, but beastlike to discerpe, and tear parcel meal, the bodies of such personages, Ferina rabies est, saith Seneca, dilaniare non occidere.  
Fourthly, his devilish feritie; first, for the materials of the death intended (Gunpowder) which they say none but the devil, the King of the sulphureous pit did invent: secondly, for the fiery massacre it should have made, not from heaven, as the fire that came down from above upon jobs substance, job. 1.16. For which cause it is there called Ignis Dei, but under the earth, out of a Cave, as kindled and sent from the infernal pit: The Apostle sayeth, That the member which sets on fire, Rotam generationis, james, 3.6. The whole course of generation (as this should have done) itself is set on fire by Hell.  
Fiftly, But this more than devilish, for this Devil of the Vault, contented not himself with the death of the body, but reached in his Project at the second death, of the soul; by taking away many, so suddenly in their sins unrepented, with their minds un-prepared: I trust that this escape will make many to like the better of the prayer against sudden death, for though I doubt not, but if it had been effected, that this whirling blast would have been unto our sacred King, (so Religious in his profession, so innocent from wrong, so clear in his conscience) as the Whirlwind and fiery chariot of Elias, to have carried up his soul to heaven, and that God in his mercy, would have made this Deluge of Blood, as Baptismum sanguinis, a Baptism of Martyrdom, to have washed away our sinners; and as a Holocaust, an whole burnt sacrifice, to propitiate his wrath for our Transgressions, yet as much as in this Fury it lay, he would have sent us all to hell.  
Secondly, And still I say, a Rage more than devilish: for the Devil when he is described to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 12.12. to be in his extremest rage, yet than he is said, verse 4. to have drawn with his tail, but the third part of the stars, and that from heaven to earth, but this Devil, with his train would at once have pulled down all the glorious Stars, both fixed, and erratical (those that are fastened to the Court, and those which come and go as they are called and dismissed) yea even the Sun & the Moon themselves, not from heaven to earth, but to the bottomless pit, as much as in him lay.  
Thirdly, and still I say, more than devilish: For as the Fathers (alluding unto that speech of the King of Sodom, Da mihi animas, caetera cape tibi Genes. 14.21.) do well observe, that the devil is contented with the souls of men, for if job would have cursed God to his face, job. 1.11. he would not have cared, though his substance and honour had been increased, and his life continued, but this Satanical miscreant, must have body and goods, and life, and soul, and all.  
Lastly, mark in this Plot, a prodition without a match (and yet it should have been effected with a match) but I mean, a Treason without Parallel; a slaughter beyond comparison. For the Treason, the nearest that I find to it, is that in the Roman History of the schoolmaster among the Falerians, whose City Camillus besieged, who having the sons and youth of all the Nobility, and the Chief of that City in his tuition, drawing them into the fields a little without the Walls, under pretence for their recreation, betrayed them all at once into the hands of Camillus: and yet herein there is a great disparison, for they were but children, but in this case old and young, parents and progeny, all at once, should have been betrayed, they were alive, and so might be either ransomed or recovered, or if slain yet they should have seen their death: but here without ransom or recovery; or seeing who had hurt them (for so the letter boasts) a death sudden and invisible: there but the sprowtes of one City's Nobility, a small territory: here the stem and seed Royal, with the Honour and Hope of this whole islands Gentry and Nobility.  
But Slaughter none can I think of matchable therewith. Pharaoh slew the Males of Israel, but that was by Edict, and they were Children, and of his Vassals. Herod massacred the infants, but that was to secure him of his State, shaken (as he thought) by a prediction, Math. 2. Abimelech and Athaliah, killed all the allies of the blood, but their fury was staunched in the issue Royal. Of Achilles his fury, it is said by the Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he sent many worthy men to the grave: but that was in open war, and in the compass of many years.  
And all these were Kings and Tyrants, and so their mind the same with Polynices in the Tragedy, Imperia precio quonis constant bené, that Kingdoms are to be bought at any rate: but what should move this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vermin of the basest sort, a very Tenebrio, the slave of darkness, like a Mole under the ground, to subvert at one push as the Prophet speaketh, Esay. 9.14. head & tail, branch and root, all in one day? Caligula, was but a shadow; for he wished that all the Citizens of Rome, had but one neck, that at one blow he might cut it off: but this Bloodsucker, not only wished it, but contrived it, prepared for it, and was ready to execute it. There was but one famous Nero, which for his Cruelty got the name of Nero from all the rest, him hath he matched in Affection: for when one of Nero his dissolute company, had said Me mortuo, when I am dead, let heaven & earth go together▪ Nay said Nero, Me vivo, while I am alive. So meant Guy Faulkes (the true name of a false traitor) to have beheld as (he said) the houses and bodies flying up; he living & laughing at it If he had sold us for bondslaves & handmaides, saith Hester of Haman, yet there had been life, and so hope of return, but to make an utter dissolution of the whole State, had been a misery incurable, was a project most damnable.   

Here was read the party's confession, so much as concerned the Plot.  
ANd so much of the Plot.  
Now for the Con-comitance, what would have come to pass, even with that blow. The old Greek Proverb is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no great exploit can suddenly be effected, especially, alteration of States, do ask a long time & must be wrought by degrees: for omnis subita mutatio est periculosa, even to the Conquerors themselves, and therefore in their purpose to change a State, they will begin with one thing at once, as with weakening the force, or exhausting the wealth, or altering the Religion, or removing their Governors, but in this design, uno flatu, uno ictu, uno nictu, with one blast at one blow, in one twinkling of an eye, should have been crushed together, the Government, the Council, the wisdom, the Religion, the Learning, the strength, the justice▪ of the whole land. The want of one of these is a blemish to a State, and brings a misery with it. A Realm without a Monarch as the Sky without the Sun is a cloud of darkness, a darkness of confusion.  
A Monarch without counsel, as a head without eyes, obnoxius of itself to danger, and a burden to the members.  
Counsel without Wisdom, as an arrow out of a child's bow, accidentally fortunate, but originally weak.  
Wisdom without Religion, like Tully's Offices, politic but profane.  
Religion without Learning, like the Athenian Altar. Act. 17 superstitiously devout, but fundamentally unsound.  
Learning not guarded with strength, as a rich City without walls, naked & unfenced.  
Strength without justice, as a Lion broke from his Cage, furious and unsatiable. And yet this darkness, this blindness, this profanes, this superstition, this weakness, this lawless fury, had with this blowing up, been blown in & over this whole nation, a thing which neither the greatest Potentate of the world, with his strongest invasion, nor the most dangerous rebel, though most popular & powerful, could have brought to pass after many repulses, & in many years, namely, to take away at once, the hope of succession, the Oracles of wisdom, the Chariots of Israel, the Beaupeeres of Learning, the buttresses of strength, the guardians of justice; the glory of the Nobility, and in one word, the Flower of the whole Kingdom, not, as Tarqvinius, the poppy heads, one after one, but with sampson's crush, all in a moment: And which makes the fact more odious, in the sanctuary of the Kingdom. These would have gone with the blow, but what should the Issue have been?  
If the light which is within thee be darkness, saith our Saviour, Mat. 6.23. how great is that darkness? and yet such had been ours, when all the lights together were extinguished▪ Begin first with the chiefest and brightest, Lucerna Israel, so is the King called, 2. Sam. 21. It is a woe to a land saith the Preacher, where the king is a child Eccle. 10.16. But Write this man childless, jer. 22.30. is a more dreadful case: For ubi nullus gubernator, neither in act, nor hope, populus corruit saith Solomon, Pro. 11.14. there follows a general dissolution. Then come we to the inferior lights, 1. the lights politic, In the multitude of Counsellors there is health, Pro. 24.6. Sed dissipantur cogitationes ubi non est consilium. Pro. 15.22. The joints of the whole State are loosened where there is no Counsel. 2. The Lights Ecclesiastical: The priests lips shall preserve knowledge, and at his mouth the Law must be learned, Mal. 2.7. for they are Lux mundi. Mat 5▪ both for enlightening the minds of men with knowledge, and directing their lives by good example. Now these Priests to be slain by the sword, Psa. 78.64. is a miserable calamity, but to have no Priest, no Teraphim, no Ephod, no Church-governor (as our case had been▪) is that horrible desolation threatened by the prophet, Ose. 3.4. Then the Lights Civil, Magistrates inferior, who being sub-ordinate to the greater, these being quenched, what light can the less give? what obedience could they have? their authority (at the best) is but derived: when the fountain therefore is stopped, the rivers are dried, the Chieftain removed, the Lievetenancie ceaseth. Lastly, Lux morum, Mat. 5.16. Let your light so shine, etc. These lights of good manners where had they been? in such a Cyclopicall Confusion, wherein as the Poet saith, 
judg. 17.6,  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nobody hears nothing of Nobody. As the Scripture speaketh, wherein every man doth what seemeth good in his own eyes, be it never so bad, what Rapes, what Rapines, what rifle, what slaughters had ensued? A thing more miserable to the survivors than to them which were slain? wherein, what could be any man's? and yet what might not be every man's? wherein optimum misericordiae genus esset occidere, the best kind of pity had been to slay, and the happiest news, to hear of death. The hedge lying open for the wild boar of the forest to enter, a Foreigner to invade, or the sly Fox of the wood to climb, a domestical usurper to intrude, this had been the Cimmerian darkness of our nation, when these lights had been extinguished. And blown out should they have been, unless the father of lights had caused light to shine out of darkness by discovering and revealing this work of darkness: so that we may truly now conclude with David, Psal. 97.11. Lux orta est justo, Light is sprung up for the Righteous, and joy unto them that are true hearted.  
Now do as Assuerus did, cause the Records to be read, 
Hest, 6.1.  & Chronicles to be searched, ancient, modern, divine, profane, Greek, Latin among the Turks, in Paganism, yea if Hell keep any Records, search there, and look if ye can pattern this conspiracy, or match this danger, so desperate, so cruel, so inevitable, and judge, whether this Conclusion of David's, do not well sort with this escape of ours. [Great deliverances giveth he unto his king] but this, perhaps you will say, was but one great indeed, even a riddance as the Prophet speaketh, from the nethermost pit. Psal. 30. What is this to the plural in the Text, [deliverances?] yes, because in this one there were many; for had our gracious Sovereign only escaped, the deliverances had been many, for that even in the very person of the King, there are many lives, Thou art worth ten thousand of us said the people to David. ●● Sam. 18.3. So many lives preserved by the king's safety, so many deliverances, but that speech, 1. Reg. 22. ●●. I saw all Israel scattered as sheep wanting a shepherd, argueth that the lives of the whole Nation, are contained in the King's person. But this was not all, for withal was delivered both his fruitful vine, and his Olive branches, as David calleth them. Psalm. 128. his Queen, and Children, the Crown of his Table, the Diadem of his Crown; the glory of his Diadem, the hope of his glory, the assurance of his hope, and the pledges of his assurance. The slaughter of Zedekiah his sons, did more grieve him. jeremy 52.9. than the loss of his Kingdom, or the Captivity of his own person, and such being the affection of our loving King unto his dear Children, he accounts their escape, no mean part of his Deliverances: Neither was this all, because the best part of his people were withal delivered, besides the number which was very great. In the multitude of the people, is the Honour of the King, sayeth Solomon; but a Realm dispeopled is presently ruined. Proverb. 14.28. Therefore it pleased his Majesty to profess (in his Royal, judicious, grave, and learned speech uttered yesterday in the Parliament) that the deliverance of the Estates and Commons, (which were aimed at) whose lives and welfare, he vowed, were more dear unto him than his own safety, did more Comfort him then his Personal escape. But in this point of the Plurality If I would be curious in an other Realm (as then it was) I might fill up the number of the King his Deliverances, and match them with David's.  
It seemeth by his majesties speech yesterday; that his case & race hath been the same with the Prophet, being preserved in Vtero, Psal. 139.13. Ab Vtero, Psal. 22.10. Ex utero, Psal. 71.6. For no sooner was he conceived in the womb, but presently he was hazarded, no sooner delivered from the womb, but environed with danger, and what perils he hath passed ever since he was borne, need not be related, they are so manifest: dismissed from those parts with a dreadful farewell of a desperate Treachery, and entertained among us with a Conspiracy unnatural & as dangerous: here Crowned with Thorns, before he could get on the Crown of Gold. Now therefore, as for these rescues he and we may truly say with David [Magnificasti salutes, thou hast showed great deliverances]: so, for the discovery of the danger; we must needs add with the same Prophet, Psal. 17.7. Mirificasti misericordias, thy mercies thou hast made marvelous▪ for surely, there were wonders in the disclosing thereof: As first by a letter written without a name, in a disguised hand (for mendax odit lucem) to a Noble Gentleman (affected that way in Religion) who hath therein discharged the part both of a loyal and honourable Subject: his duty he showed, in revealing what was written 
Here was the Letter read, and varied upon with some notes.  fearing some danger might be intended, his honour appeared in the detestation of such a horrible intention.  
2 By his majesties apprehension, who though he walketh securely, in the sincerity of his Conscience, and innocency of his carriage (which makes him less jealous and suspicious of danger) yet his heart gave him (by some words in that letter) that there might be some fiery Engine, perhaps remembering his Father's Case, who was blown up with powder.   

Here were such Papers read, as concerned the confession which was then known, and notes given upon them by the Preacher.  
THis solertia and ingeniosity of spirit (which in his Majesty I have before observed) makes me to think that speech of the heathen man to be true, Nullus vir magnus sine afflatu divino, and that in Kings there is a divine inspiration. 3. In God almighty his judgement, both upon the Caitiff of the Cave, who being not many hours before in the Cellar (when some of the Lords came thither for some other occasions, as was thought) had not the power to suspect, or the grace to fly: but when the Privy watch came in the night, he was the first man that appeared at the door, as if God himself had presented him unto their hands, and also upon the rest of the Conspirators. In whom he verified that speech of his son, Mat. 7 In qua mensura, etc. retaliating their purpose with the effect of their own project, as if he would not suffer them to be taken, till they were fired out of the house, who would have fired us within a house: striking some of their eyes out with Gunpowder, (the instrument of our death) and some slain with Musket. there also is Fire and Powder, the Engines of their own Conspiracy▪ Now surely, Mirificasti Misericordias, O Lord thou hast made thy mercies wonderful▪ And thus much shall serve for the first general, the intensive part. The Conclusion and use whereof shall be, that sithence GOD, hath been good to us in a double quantity of Number and Dimention, for Many, for Great Deliverances, we again answer him in the like proportion, quantity for quantity, as David prescribeth, Psalm 150.2. In multitudine magnitudinis. Hath GOD done great things for us, Psalm, 126.3? Let us with the Prophet answer him in the same kind, and say; We will give great thanks unto the Lord. Doth he fundere beneficia, power out his benefits upon us, Psalm. 68.19? Let us again fundere Corda, power out our hearts before him, for GOD is our hope, psalm 62.8. Doth he give us cause to triumph, it is our parts as David here to answer him with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that in all sorts as the word hath been used, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to declare this deliverance in triumphant speeches, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give Triumphantly our Alms to the poor, our dole to the needy; for all should have been taken from us, therefore we the better may part with some to so ʸ good uses, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sacrifice in triumph the Calves of our lips, the prayers of our hearts, the praises of our tongues, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to eat triumphingly, to feast extraordinarily, For so did the people of GOD among the jews upon any strange deliverance. The Father at the return of his Son, Luke 15. did so, and why not we? sithence that is verified of our most gracious King, which he there spoke of his recovered Son, Mortuus est, & revixit, he was dead and is alive again. Dead in the Cabinet of the Conspirators, dead in the intention of the Villain in the Vault, dead in the preparation of falsehearted rebels, but revixit, he is alive again, 1. vixit, escaping many dangers, He lived, ut induceretur ad nos, to be brought in unto us, from Hebron unto jerusalem, from the Northern climate to these Southern parts, now revixit, he is alive afresh, ut reduceretur ad nos, to be brought again unto us, Acherontis faucibus, as his Ma: yesterday said, from the very gates of death, from the jaws of the devourer, from the lowest pit. And long may he live with us, and reign over us, to the comfort of himself, to the joy of his Realms, to the confusion of his enemies, to the maintenance of the Gospel, to the glory of the highest.  
And now (but that the time is so far spent) I should come to the second part, which is the Extensive, uz. to whom God hath showed these deliverances, namely, [to his King and his anointed] wherein I might truly have taken occasion, to have showed how these titles do agree to our dread Sovereign, both that he is a King, and that he is God's King, as having in him all the parts that may concur either in a king, or in a good King, to whom that title, first attributed to David, (which once before I named) the light of Israel, principally appertaineth, as one from whose resplendent brightness, all the kingdoms of Christendom may receive their light. Whether we look unto the light of nature; of pregnant wit, of ready apprehension, of sound judgement, of present dispatch, of impregnable memory.  
Or the light of Art, being an universal Scholar, acute in arguing, subtle in distinguishing, Logiclal in discussing, plentiful in inventing▪ powerful in persuading, admirable in discoursing,  
Or the light of grace, whether intellectual, for speculative Theology, a perfect Textuar, a sound Expositor, a faithful Christian, and a constant Professor, or affectual, for Regeneration, an assiduous prayer, a chaste husband, of sweet carriage, of humble deportment, of mortified lusts, of sanctified life.  
Or the light of government, an upright arbitrator in cases of justice, a loving father to his subjects, a careful guardian of his kingdoms, a wise manager of his State, an especial favourer of this City, an absolute Monarch both for Regiment & judgement: And yet these lights thus gloriously shining in this golden candlestick, this Nocturnus Ambulo, this diurnus Nebulo, this nights gadder, this days Pioneer, would have at once blown out.  
So would I also have handled this word Anointed, which makes a King a sacred person and therein I purposed, to have showed unto you, that this practice of murdering princes, is made an Axiom of Theology among the Romanists: who so reads Parsons, Dolman, Allen and Parsons their cases of conscience, Stapleton his quod libeticall Oration at Douai, Rossaeus, Reynoldes, Gyfford, or the bitter expostulation of Ludovicus of Orleans, in the case of the Guyses' faction against Henry of Navarre, now King of France; and lastly, the positions of the Jesuits of Salamanca, shall find it a conclusion of positive Divinity: Whereof, were there no other, this word Annointeed, is an unanswerable confutation. Touch not mine anointed, saith the Prophet, Psal. 105.15. For this David took as an inviolable restraint, both when Saul was given into his hands, How should I lay hands upon the Lords anointed, 1. Sam. 24. and as a sufficient reason to execute Saules murderer at least the messenger of his death, 2. Sam. 1. How dared thou touch the Lords anointed? Honoravit viwm, Vindicavit mortuum, saith Saint Augustin, only for this reason, because he was anointed: and yet, those which make Religion the stalking-horse for Treasons, pretend the Catholic Cause, (as these Conspirators now did) to murder the lords Anointed. Against whom, I would (if the time had served) in this case have been more bitter, but that I remember there are some amongst us, who challenge unto themselves the quintessence of Anointing as He, Esay 65. Come not near me for I am Holier than thou, yet come very near to the same dangerous position: not to speak of Knox and Buchanan, the two fiery spirits of that Church and Nation where they lived, what means that speech of some of our own Country, extant in Print, in the late Queen's time of blessed memory? that if their reformation should not be yielded unto there would be shortly a bloody day in England But the time being so far gone, I will cut off that whole part (being forced thereunto. In the mean time I shall desire you to join with me in hearty prayer unto Almighty God for the continuance of our good King, our State, and our Religion amongst us, giving him thanks for his wonderful mercy, in preserving us from this terrible blow (as they called it) from this desperate, dreadful and damnable attempt, saying, 
O Eternal God and our most mighty Protector, etc.   
As it followeth in that prayer, beginning with those words, printed in the book of Thanksgiving for this discovery and delivery: But made by the Preacher.  
And let all true Subjects say Amen.   
FINIS.