The First Sermon Preached Concerning the Great Deliverance from the Gunpowder Plot

November 10 1605

William Barlow was called upon the preach the first sermon concerning the deliverance of the nation from the Gunpowder Plot. Only a few days later Barlow captured the essence of the nature of the terrible act that had been contemplated. His reaction was religious and measured rather than political and extremist. The topic of deliverance is explored and linked to old testament sources in particular the deliverances of Daniel. Barlow concludes that there was an actual real deliverance of the kind that kings and the followers of God are due. The essence of the act is the contemplation of  an anointed king. A terrible act which also without warning or chance to ask forgiveness for their sins would have killed many innocents. The crimes contemplated were sufficient to condemn any criminal and it made no difference the religion of the perpetrators. Dissenters and others as well as Catholics posed a like danger to the plot.

As Barlowe states in his opening, the sermon was done in haste. He had not planned to preach on this event of very recent history. From this evidence it is probably fair to say that the full importance of the plot had not yet been assessed or that Barlowe had not become fully aware of it or had not yet thought out its implications. Certainly the official view was still in the process of evolution. It is however of some interest that the gut reactions of this Englishman were moderate and fair avoiding grand political condemnation and religious intolerance.

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The Sermon Preached at Paules Crosse, the tenth day of November,

Being the next Sunday after the Discoverie of this late Horrible Treason,

By the Right Reverend Father in God, William,

By Gods permission, Lord Bishop of Rochester.

ESAY 59.5.

They hatch Cockatrice egges but weave the

Spiders Webbe.

London

Printed by I.VV. for Mathew 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: Comicall in the happye and timely Detection thereof) thou art deceived: but being three weekes before requested, to supply the roome amongst other Bishops for the Parliament, if it had continued: this occurrent happened in the interim some foure or five dayes before the Sabboth, 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 Psalme: which notwithstanding, albeit out of the Psalmes, may well bear the name of Evangelium, not onely in respect of David the Author (who writ more like an Evangelist then 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 olde Lawe, 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 Gospell or Tydings of this Kingdome, and could not but be acceptable to the Hearer, if the Messenger thereof were accepted (for multum interest quid a quoque dictator) and herin Reason & Religion should be, because [Beautiful are those feet (saith Paul) which bring glad tidings of good things:] Now what Newes so good, as that in the Prophesie of Esay, to tell Sion, Regnauit Deus tuus, Thy God hath shewed himselfe a King; and what message more gladsome than with Nahum to tell Judah, that the man of Belial is taken, and that the sonnes of wickednesse shall be utterly cut off.  How gratefull, or distastefull it was to the Auditorie, the present Hearers can best report: but whether to the censorious reader (who useth to examine every Periode & 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 assoile, 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 minde (able to have confounded his Memorie,) who should have bin one of the hoisted (?) number, the late receiving of the Instructions which in that short space could not be many:  hee will perhappes not bee so rigide in his Censure, as either preiudice to the person, or opinion of his owne abilities to have performed it better, would cause him to be.  And, as I heard, the Preacher himselfe frankely confesse, that unlesse the Kings Majestie his most excellent Speech, with the right honourable Lord Chancellour 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 Earle of Salisbury, his Majesties principall Secretary, had not succoured him, he had failed even in that slender performance, which was then offered to the Eare, and here is presented to thy View.

Which he setteth out, first intensive, shewing what hey are in their owne nature (magnificasti salutes) because petty benefices become not GOD to give for Psalme 2.8. Aske of me, saieth hee, and I will give thee no lesse then the Heathen to possesse, and thine enemies to crush.

Secondly, extensive, how these are diffused or communicated  (to David and his seede) for GOD hoardeth not uppe his blessings but distributes them abroad, James 1.17. Everie good gifte commeth downe from the Father.

In the parte intensive, concurre two partes; First, the double quantitie, both that which they call discreta, the pluralitie of the number [Deliverances] as also that which they call continua, the magnitude thereof [great] Secondly, the double qualitie, as well internall and essentiall [salutes, healthes, wholesome Deliverances:] as outward and accidentall, [magnificasti] deliverances, beseeming a Great God whome Saint Basil calleth a most magnificent King.

The part extensive, is personall and successive, the Person [David] First, as an eminent person [a King.] Secondly, as a sacred person [Annointed] Thirdly, as a person appropriate unto God [his King, his Annointed] The sucession indefinite and infinite, [unto his seed] the number not defined [for evermore] the time not limited.

And both these generall paretes, hee deriveth from these two qualities which God, by a reiterated speech challengeth unto himselfe above all other attributes. Psalm 62. 11. Power unto God, and unto thee, O Lorde, mercie, In the part Intensive [great Deliverances] there is Gods power, both Potentia virtutis, Ephes. 6.10. The power of his might (for weakenes cannot make manie rescues) then Potential claritatis, Coloss. 1.11. The power of his glorie, [Magnificasts] for Gods Deliverances cannot be obscured.

In the part Extensive, there is Gods mercie [sheweth mercyes] First, that which is called, Luke, 1.78. Misericordia viscerum, his emboweled merecie, wherewith hee tenderly and specifically affected David: For which cause, in the title of this Psalme, (as the Latines reade it) hee is called Puer Domini, the Lordes Darling, or tenderling, and so much himselfe confesseth 22.  verse, saluum me fecit quoniam voluit me, Because he had a favour unto me.  Secondly, that which Divines call, Misericordia facta, not onely affecting David, but also acting and perfourming mercies unto him (for so it is here [Misericordiam faciens] doing mercie unto David) Thirdly, that which the Scripture calleth Misericordia custodita, Exod. 34.7. His treasured mercy, Reserving mercy for thousands, etc. Not onely to David, but lineally and laterally, [to his seed] and that [for ever] for many generations.

These are the partes of this Scripture, the summe whereof is, that admiration of David, Psalme 31.19 Quam magna multitudo dulcedinis tua? There is the part Intensive which thou hast done to them that feare thee, etc.  There is the parte extensive. Of these in their order.

The first part.

The first part wee observed, is the Pluralitie & the Qualitie of these Deliverances: they be plures and they be salutes: both which with the Fathers, ye may call the two handes of God, vz. Latitude and Fortitude: the first in the pluralitie, Giving to all men,  aboundantly, 1. Tim. 6.19. that is, Manus expansa: The second in the qualitie, defending what he gives powerfully, there is Manus extensa. Or in Saint Paules Metaphor, The fulnesse of Gods riches. First, Divitiae gratia, Ephes. 1.17. Giving frankely and liberally. Secondly, Divitiae bonitatis, Roman. 2.4. In that the thinges which he giveth, be [Salutes] For so it is, Mat. 7.11. Your heavenlyFather shall give unto you bona, good things and this comes nearer to Davids sense, who, when he meditates of his Deliverances from God, still attributes them to Gods right hand. Psalme 73.23. I was always with thee, and thou upheldest me with thy right hand: but herein he observeth two things: First, Plenitudo dextrae, Psalme 16. 11. the plenty of that hand. Secondly, salutare dextrae, Psal. 20.6. the wholesomnesse of that hand.  For the first vz. the pluralitie: it is not with God as Esau spake of his Father Isaac, Genes. 27. 38. Hast thou but ONE blessing my Father? As if God had but one way to save, or as hee said, i. Kings 20.2: that he were a God of the Mountaines onely, that is, coulde ridde us from high & eminent daungeres and not a God of the Valleis: (yes, and of the vaultes too we may say,) for with him, sayeth David, there is coporosa redemptio. Psalm 131.7. all maner of wayes to redeem. And therefore as there being diverse kinds of sinnes, andfor every of them he hath mercies answerable and proportionable, an abilitie to redeeme Israel from all his sinnes Psal. 131.8. as for great sins she hath magnam misericordiam, and for many sins, multitudinem miseria um. psal. 51.1. (so proportionable to every mans dangers, or miseries, are Gods deliverances. Be they great as Psalme 71.20, great adversities hast thou shewed unto me, etc. Behold here Great deliverances, Are they Many? as Psalme 25.17. Tribulationes  multiplicafti, my sorrowes are multiplied, there is with him, Multitudo Salutum, Pl. 94.19. In the Multitude of the sorrows which I had in my heart, thy comfortes have refreshed mee. Particularly, to fore-prise a daunger, hee hath Salutem prevenientem, Psalme 21.3. Thou diddest prevent me with thy goodnesse, to meete with a daunger when it commeth, hee hath Salutem preparantem, Psalme 18.43. Thou diddst Girde mee with strength unto the battle, to assist at a pinch in the daunger, hee hath salutem suscipientem, Pslame 118.13. I was thrust at fore that I might fall sed Dominus suscepit me, but the Lorde upheld me, to stay a relapse after an escaped danger, hee hath salutem confortantem, Psalme 89.21. My hand shall holde him uppe, and my arme shall stabish him. And this pluralitie might David above all other acknowledge, and so he did, when Psalm 118.14 he confessed, that God had so many wayes delivered him, Ut totus factus esset in salutem, as if hee intended nothing else but to deliver him. For Salus being eyther Redimens rescuing from daunger, or Redimiens, Dignifying or Crowning with Honour. 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 redimcns, For the second, Psalme 2.5. His Glory is greate in tua salute, Why? Glory and Honour hast thou laide upon him, There is Salus Redimiens, in both these, David had his share from God more then any other.  For the first, his Rescew from the Beares pawe, the Lions jawe, Saules jaue line, Goliahs speare, Achitophels counsel, Doegs slaunder, Schemi his reviling, the mouth of the sword, the murren of his people, the multiplicitie of his sinne, the rebellion of his sonne, (no meane nor ordinarie dangers) is an evident demonstration ,and accordingly he confessed it, when Psalme 54.7. hee sayeth, hee hath delivered mee from all my feare: For the second, his Honours were as many as his daungers, the favour with his Prince, the love of the people, the designed heritage of a Kingdome, the glorious wearing of a Crowne, the triumphant victories over his enemies, the secure establishing of his Kingdome in his sonne while he lived: these Salutes it pleased GOD to afforde him, and with an othe to assure him; I will make him my first borne higher than the Kinges of the earth: himselfe putteth them both together, Psalme 104. verse 4. Prayse the Lorde, O my soule, which saveth thy life from destruction, there is the first Salus, his acquitall from daunger: which crowneth thee with mercy and loving kindnesse; there is the second, his requital with Hounour. And so much for the pluralite [Deliverances,] the summe whereof, is that of our Prophet in Psalme 34, verse 19. Manie 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 GODS Deliverances are many, so they bee Salutes, they have health in them, they bee as David sayeth, Psalme 21. Verse3. Benedictiones dulcedinis sweete blessings Usque in delicias amamur, sayeth Seneca: this is GODS Syntaxis, (as the vulgar English reades, Psalme 28. verse 8. The wholesome Deliverance of his annointed.  It is not so with the sonnes of men, in whom there may be helpe sed non est salus in eis: Psalme 146.3. there is no health in their helpe: trust them not. Munera qua putas, insidia sunt, their Deliverances are not without some annoyance, Even the verie Salutre of the tongue, like the Saliva thereof, hath some venome in it, Psalme 28.3. They speake friendly to their neighbours, but imagine mischiefe in their hearts, But their reall Deliverances, much more noxious: For as it is in the Apologue (to which the Poet alludeth) of the Combat betweene the Staggs and the Horse, viz. That, the Horse being too weake for the Stagge, "required the helpe of the man, which hee easily obtained; who getting upon the Horse backe, drived the Stagge to flight, but after that, non equitem dorso, non fraenum depulit oze," he could never since quick his backe of the ride, nor his mouth from the bit: so is it with the helps of worldly Potentates, beneficia viscata: as the birde having escaped the snare, percheth upon the trees for refuge, and there she findes bird-lime to intangle her, from whence she cannot flie, butr with losse of her feathers, if not of her members: so is it with the helps of States and Nations, aske their helpe in distresse they will graunt it; but withal, eyther they exact a tribute, which exhausteth the Treasury, or impose conditions, which infringe the Liberty, or require a future aide,  which weakeneth the Power,or betray upon advantage, which redoubles the Misery, or upbraide the benefite, which exulcerates the minde.  This is Saluatio ab Optimatibus, (as the Latines reade) Jeremy, 25.35. which as the Vsurers loane (to speake for the capacity of the Citty) freeth a man from the prison for the time, but invellops him in bondes more miserable, more durable than the prison.  Herein differing from God, for his blessing, sayeth Salomon, giveth riches, yea and Deliverances; nec addit inolestiam, and joineth no sorrowes with them.  For if it be salutare ex Sion, Ps. 53.6. Then shall Jacob rejoice, and Israel shall be glad.

And thus much for the word Salutes, the summe whereof is, Psalm 85.9. that if it be Salutare Domini there concurre with it, omnes Salutes Glory, Mercy, Righteousness, Peace, as the Prophet there noteth.  The conclusion that in psalme 3.8. Domini est salus, it is the Lord onely that gives true Deliverance, and withal a blessing upon his people.  And this for the Pluralitie and Qualittie of the Deliverances.

Now we come to the Quantitie, [Great] wherein wee will not goe further  than this Psalme, nor there speake of his Salus coronans, eyther 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 mee the head of the heathen, a people remote & unknowne, nor of his Triumphs over his enemies, verse 42. Driving them, as the winde the dust before him trampling them as the clay in the streets under him: (though this bee also the Salus coronans of our dread Soveraigne and glorious King) but onely shew the greatnesse of the dangers which David escaped, as more sutable to this late horrible occurent, 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 then death it selfe.  Secondly, Laquei mortis funes inferni, verse 6. daungers in the darke, treasons in secret, treacheries of the Vaults.  Thirdly, aquae multe, one danger in the necke of another, verse 16. And also of the Authors, as verse 4. Torrentes iniquitatis, streames of wickednesse, a concurrence of Conspirators. Secondly, (which is our late case) vers. 48.Vir injuriarum, or rapina, a cruell bloodthirsty wretch, like our Vault-enginer.  All these of Davids were great indeed, but compared to this of our gracious King: (the last, I trust, for a worse there cannot be) but as a minium to a large, whether w consider therein, eyther the Plot it selfe, or the Con-comitance with it, or the Consequeces of it.

Plot

First in the Plot, observe I pray you a cruell Execution, an inhumane crueltie, a brutish immanitie, a divelish brutishness, & an Hyperbolicall, yea an hyperdiabolicall divelishness.

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 mans blood spilt. Cursed be the rage for it was cruell, saith Jacob of his sonnes, Gen. 4.9.7. in the slaughter of the Shechemites.

Secondly, Immane crueltie in the multitude of the slaine, to make himselfe drunke with blood of so many Worthies, and so innocent (for by the reporte of militarie men) his provision was so large, that if fire had beene given, (beside the place it selfe at the which hee aymed) the Hall of Judgement, the courtes of Recordes, the Collegiate Church, the Cittie of Westminster, yea, White-Hall the Kings house, had beene crushed and overthrowne, such heapes hee had layde in, of Billets, Faggots, huge stones, Iron crowes, Pike-axes, great Hammer-heades, besides so many barrels of Gun-powder, five and thirtie in number small and great, as I am credibly informed.

Thirdly, his bruitish immanity in the manner of the death, not man-like to kill, but beast-like to discorpe, and teare parcel meale, the bodies of such personages, Ferina rabies est, saith Seneca, dilaniare non occidere.

Fourthly, his divelish serse, first, for the materials of the death intended (Gun powder) which they say none but the divell, the King of the sulphurious pit did invent: secondly, for the firie massacre it should have made, not from heaven, as the fire that came downe from above upon Jobs substance, Job. 1.165. For which cause it is there called Ignis Dei, but under the earth, out of a Cave, as kindled and sent from the infernall pit. The apostle sayeth, That the member which sets on fire, Rotam generationis, James, 3.6. The whole course of generation (as should have done) it selfe is set on fire by Hell.

Fifthly But this (?) more then divelish, for this Divell of the Vault, contented not himselfe with the death of the bodie, but reached in his Project at the second death, of the soule; by taking away many, so suddenly in their sinnes unrepented with their minds un-prpared. I trust that this escape will make many to like the better of the prayer against suddaine death, for though I doubt not, but if it had beene effected, that this whirling blast would have been unto our sacred King(so Relisious in his profession, so innocent from wrong, so cleare in his conscience) as the Whirle-wind and fiery chariot of Elias, to have carried upp his soule to heaven, and that God in his mercy, woulde have made this Deluge of Bloode, as a Baptismum sanguinis, a baptism of Martyrdome, to have washt away our sinnes; 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 divelish: for the Divell when hee is described to have Apoc. 12.12. to bee in his extreamest rage, yet then hee is saide, verse 4 to have drawne with his tayle, but the third part of the starres, and that from heaven to earth, but this Divell, with his traine would at once have pulled down all the glorious Starres, both fixed, and erratical (those that are fastened to the Court, and those which come and goe as they are called and dismissed) yea even the Sunne & the Moone themselves not from heaven to earth, but to the bottomlesse pit, as much as in him lay.

Thirdly and still I say, more than divelish: For as the Fathers (alluding unto that speech of the King of Sodome, Da mihi animas, caetera cape tibi Genes. 14.21.) doe well obseve, that the divell is contented with the soules 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 beene  encreased, and his life continued, but this Satanicall miscreant must have body and goods, and life, and soul and all.

Lastly, marke in this Plot a production without a match (and yet it shoulde have beene effected with a match) but I meane, a Treason without a Paralell; a slaughter beyonde comparison. For the Treason, the nearest that I find to it, is that in the Roman Historie of the Schoolmaster among the Falerians, whose Citty Camillus besieged, who having the sonnes and youth of all the Nobility, and the Chiefe of that Cittie in his tuition, drawing them into the fieldes a little without the Walles, under pretence for their recreation, betraide them all at once into the handes of Camillus: and yet herein there is a great disparison, for they were but children, but in this case olde and young, parents and progenie, all at once, should have been betrayed, they were alive, and so might be eyther raunsomed or recovered, or if slaine 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 suddaine and invisible: there but the sprowtes of one Cities Nobilitie, a small territorie: here the stem and seede Royall, with the Honour and Hope of this whole Islands Gentry and Nobility.

But Slaughter none can I thinke of matchable therewith. Pharao slew the Males of Israel, but that was by Edict, and they were Children, and of his Vassalles.  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 bloud,, but their furie was stanched in the issue Royall. Of Achilles his furie, it is saide by the Poet,  that he sent many worthy men to the grave: but that was in open warre,  and in the compasse of many years.

And  all these were Kinges and Tyrants, and so their mind the same with Polynices in the Tragady, Imperia precio quomis constant ben/e, that Kindomes are to bee bought at any rate but what should move this, , a vermine of the basest sorte, a very Tenebrio, the slave of darknesse, like a Mole under the grounde, to subverte at one push as the Prophet speaketh, Esay. 9.14. heade & tayle, braunch and roote, all in one day. Caligula, was but a shadow, for he wished that all the Citizens of Rome, had but one necke, that at one blow hee might cut it off: but this Blood-sucker, 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 crueltie got  the name of Nero fro all the rest, him hath he matched in Affection for when one of Nero his dissolute company, had said Me mortuo, when I am deade, let heaven & earth goe together. Nay said Nero, Me vivo, while I am alive. So meant Guy Faulkes (the true name of a false traytor) to have beheld as (hee said ) the houses and bodies flying up; he living & laughing at it. If hee had solde us for bond-slaves & hand maides, saith Hester of Haman, yet there had been life, and so hope of returne, but to make an utter dissolution of the whole State, had beene a misery incurable was a project most damnable.

Here was read the parties confession, so much as concerned the Plot.

And so much of the plot. Now for the Con-comitance what would have come to passé, even with that blow.  The olde Greake Proverb is,  that no great exploit can suddenly be effected, especially, alterations of States, doe aske a long time & must bee wrought by degrees: for omnis subita mutatio est periculoa, 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 Councell, the wisedom, 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 miserie with it. A realme without a Monarch as the skie without the Sunne is a clowde of darkeness, a darkeness of confusion.

A Monarch without counsel, as a head without eyes, obnoxius of itselfe to danger, and a burden to the members and .

Counsell without Wisdome, as an arrow out of a childes bow, accidentally fortunate, but originally weake.

Wisedome without Religion, like Tullies Offices, politique but prophane.

Religion without Learning, like the Athenian Altar. Act. 17. superstiously devoute, but fundamentally unsound.

Learning not guarded with strength, as a rich Citie without wals, naked & unfenced.

Strength without Justice, as a Lyon broke from his Cage, furious and unsatiable.  And yet this darkenes, this blindenes, this prophanes, this superstition, this weakeness, this lawless fury, had with this blowing up, bin 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 & powerfull, coulde have brought to passé after many repulses, & in many years, namely, to take away at once, the hope of succession, the Oracles of wisedome, the Chariots of Israel, the Beau-peeres of Learning, the buttresesses of strength, the guardians of justice, the glory of the Nobilitie, and in one word, the Flower of the whole Kngdome, not as Tarquinius, the poppy heades ,one after one, but with Sampsons crush, al 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 darkenesse, saith our Saviour, Mat. 6.23. how great is that darkeness? and yet such had beene 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 wo to a land saith the Preacher, where the king is a child Ecce. 10.16. But Write this man childless, Jer. 23.30. is a more dreadfull case. For ubi nullus gubernator, neither in act, nor hope, populus corruit saith Salomon, Pro. 11.14. there followes a generall dissolution.  Then come we to the inferiour lightes, 1. the lights politike, In the multitude of Counsellors there is health, Pro. 23.6. Sed dissipantur cogitationes ubi non est consilium.  Pro. 15. 22. The joyntes of the whole State are loosened where there is no Counsel. 2. The Lightes Ecclesiasticall The Priestes 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 inlightening the mindes of men with knowledge and directing their lives by good example.  Now these Priestes to be slain by the sword, Psa. 78.64 is a miserable calamitie, but to have no priest, no Teraphim, no Ephod, no Church-governor (as our case had bin) is that horrible desolation threatened by the prophet, Ose.3.1. Then the Lights Civil, Magistrates inferior, who bveing sub-ordinate to the greater, these being quenched, what light can the lesse give? What obedience could they have? Their authority (at the best) is but derived. When the fountaine therefore is stopped, the rivers are dried, the Chieftains removed, the Lieue-tenancie ceaseth. L:astly, Lux morum, Mat. 5.16. Let your light so shine, etc. These lights of good manners where had they bin in such a Cyclopicall Confusion, wherein as the poet saith 

No-body heares nothing of No-body. As the Scripture speaketh wherein every man dooth what seemeth good in his own eyes, be it nevere so bad which Rapes, what Rapines, what risings, what slaughters had insued?  A thing more miserable to the survivors then to them which were slaine wherein, what could be any mans? and yet what might not be every mans? wherein optimum misericordiae genus esset occidere, the best kind of pitty had bin to slay, and the happiest newes, to heare of death.  The hedge lying open for the wild boare of the forrest to enter, a Forrener to invade, or the slie Foxe of the wood to clime, a domesticall usurper to intrude, this had bin the Cimmerian darkenesse of our nation, when these lights had bin extinguished.  And blowne out should they have bin, unlesse the father of lightes had caused light to shine out of darkenesse, by discovering and revealing this worke of darkenesse: so that we may truly now conclude with David , Psal. 97. I1. Lux orta est iusto, Light is sprung up for the Righteous, and joy unto them that are true hearted.

Now doe as Assuerus did, cause the Records to be read & Chronicles to be searcht, ancient, moderne, divine, prophane, Greeke, Latin among the Turkes, in Paganism, yea if Hell keepe any Records, search there, and looke if yee can patterne this conspiracie, or match this daunger  so desperate, so cruel, so insuitable and judge whether this Conclusion of Davids, do not well forthwith this escape of ours.  [Great deliverances giveth hee 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 Soveraigne only escaped, the deliverances had bin many, for that even in the very person of the King, there are many lines, Thou art worth ten thousand of us said the people to David. Sam. 18.3. So many lives preserved by the kings safetie, so many deliverances but that speech,  I Reg. 22.17. I saw all Israel scattered as sheepe wandering a Shepherarde, argueth that the lives of the whole Nation, are contained in the Kings person.  But this was not all, for withal was delivered both his fruitfull vine, and his Olive branches, as David calleth them. Psalm. 12.8. his Queene and Children, the Crowne of his Table, the Diademe of his Crowne; the glory of his Diademe, the hope of his glory, the assurance of his hope, and the pledges of his assurance.  The slaughter of Zedekiah his sonnes, did more grieve him. Jerremy 52.10. then the losse of his Kingdome, or the Captivity of his owne person, and such being the affection of our loving King unto his deare Children, hee accountes their escape, no meane partr 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 Salomen, but a Realme dispeopled is presently ruined.  Proverb. 14. 28. Therefore it pleased his Maiestie to protesse (in his Royal, judicious, grave, and learned speech uttered yesterday in the Parliament) that the deliverance of the Estates and Commons, (which were aymed at) whose lives and welfare, hee vowed, were more deare unto him then his own safety, did more Comfort him then his Peersonall escape.  But in this point of the Pluralitie If I woulde bee curious in an other Realme (as then it was) I might fill uppe the number of the King his Deliverances, and match them with Davids.

It seemeth by his Maiesties speech yesterday; that his case & race hath bin the same with the Prophet, being preserved in Utero, Psal. 139.13. Ab utero, Psal.22.10. Ex utero, Psal. 71.6. For no sooner was hee conceived in the wombe, but presentlie he was hazarded, no sooner delivered from the wombe, but invironed with daunger, 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 dreadfull farewell of a desperate Treacherie, and entertained among us with a Conspiracie unnatural & as dangerous: here Crowned with Thornes, before hee coulde get on the Crowne of Golde.  Now therefore, as for these rescues hee and wee may truly say with David.[Magnificasti salutes, thou hast shewed great deliverances]: so, for the discovery of the danger; we must needs adde with the same Prophet, Psal.. 17.7. Mirificasti misericordias, thy mercies thou hast made marvelous; for surelie, there were wonders in the disclosing thereof: As first by a letter written without a name, in a disguised hand (for mendax odit luce) to a Noble Gentleman (affected that way in Religion) who hath threin discharged the part both of a loyal and honourable Subject: his duetie hee shewed, in revealing what was written * fearing some danger might be intended, his honour appeared in the detestation of such a horrible intention.

(Here was the Letter, read and varied upon with some mater.)

2, By  his Maiesties apprehension, who though he walketh securely, in the sinceritie of his Concience, and innocency of his carriage (which makes him lesse jealous and suspitious of daunger) yet his heart gave him (by some wordes in that letter) that there might bee some fiery Engine, perhaps remembring his Fathers Case, who was blowne up with powder.

Here were such Papers read, as concerned the confession which was then knowne, and notes given upon them by the Preacher.

This solertia and ingeniositie of spirit (which in his Majestie I have before observed) makes mee to thinke that speech of the heathen man to be true, Nullus vir magnus sine afflatu divino, and that in Kinges there is a divine inspiration.3. In God almighty his judgement, both upon the Caitiffe of the Cave,  who  being not many houres before in the Celler (when some of the Lordes came together for some other occasions, as was thought) had not the power to suspect, or the grace to flie: but when the Privie watch came in the night, he was the first man that appeared at the dore, as if God himselfe had presented him unto their handes, and also upon the rest of the Cospirators. In who hee verified that speech of his sonne, Mat. 7 In qua mensura, etc. retaliating their purpose with the effect of their owne project, as if he would not suffer them to bee taken, till they were fired out of the house, who woulde have fired us within a house: striking some of their eyes out with Gunne-powder, (the instrument of our death) and some slaine with Musket. there also is Fire and Powder the Engines of their own Conspiracie. Now surely, Mirificasti Misericordias, O Lorde thou hast made thy mercies wonderfull. And thus much shall serve for the first generall, the intensive parte.  The Conclusion and use whereof shall bee, that sithens GOD, hath been good to us in a double quantitie of Number and Dimention, for Many, for Great Deliverances, wee againe aunswere him in the like proportion, quantitie for quantitie, as David prescribeth, Psalm 150.2. In multitudine magnitudinis.  Hath GOD done great things for us, Psalme, 126.3? Let us with the Prophet aunswere him in the same kinde, and say; Wee wil give great thankes unto the Lorde.  Dooth hee sundere beneficia, powre out his benefites upon us, Psalm. 68.19? Let us againe sundere Corda, powre out our heartes before him, for GOD is our hope, psalme 62.8 Doth hee give us cause to triumph, it is our parts as David here to aunswere him with an that in all sortes as the word hath been used, i. declare this  deliverance in triumphant speeches, 2.

to give Triumphantly our Almse to the poore, our dole to the needy; for all shoulde have been taken from us, therefore wee the better may part with some to so good uses, 3. > to sacrifice in triumph the Calves of our lippes, the prayers of our heartes, the praises of our tongues, and to eate triumphingly, to feast extraordinarily, For so did the people of GOD among the Jewes upon any straunge deliverance.  The Father at the returne of his Sonne, Luke 15. did so, and why now wee?  Sithens that is verified of our most gratious Kikng, which hee thre spake of his recovered Sonne, Mortuus est & revixit, hee was dead and is alive again. Dead in the Cabinet of the Conspirators, dead in the intention of the Villaine in the Vault, dead in the preparation of falsehearted rebels, but revixit, hee is alive again, 1. vixit, escaping manie  daungers, Hee lived, ut induceretur ad nos, to bee brought in unto us, from Hebron unto Jerusalem, from the Northerne climat to these Southerne partes , now revixit, hee is alive afresh, ut reduceretur ad nos, to bee brought againe unto us, Acherontis faucibus, as his Ma: yesterday said, from the very gates of death, from the Jawes of the devourer, from the lowest pit. And long may he live with us, and raigne over us, to the comfort of himselfe, to the joy of his Realmes, to the confusion of his enemies, to the maintenance of the Gospell, to the glory of the highest.

Or the light of Art, being an universall Scholer, acute in arguing subtle in distinguishing, Logical in discussing, plentifull in inventing, powerfull in perswading, admirable in discoursing,

Or the light of grace, whether intellectual, for speculative Theology, a perfect Textuar, a sound Expositor, a faithfull Christian, and a constant Professor, or affectuall, for Regeneration, an assiduous prayer, a chast husband, of sweete 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 carefull guardian of his kindomes, a wise manager of his State, an especiall favourer of this Citty, an absolute Monarch both for Regiment & judgment: And yet these lights thus gloriouslie shining this golden candlesticke, this Nocturnus Ambulo, this diurnus Nebule, this nightes gadder, this daies Pioner, would have at once blowne out.

So I also have handled this worde Annointed, which makes a King a sacred person and therein I purposed, to have shewed unto you, that this practice of murthering princes, is made an Axiom of Theologie among the Romanists: who so reads Parsons, Dolman, Alien and Parsons their cases of conscience, Stapleton his quodlibetical Oration at Doway, Rossaeus, Reynoldes, Gyfford, or the bitter expostulation of Ludovicus of Orleance, in the case of the Guyses faction against Henry of Navar now King of France, and lastly, the positions of the Jesuites of Salamanca, shall finde it a conclusion of positive Divinitie. Whereof, were there no other, this worde Annointeed, is an unanswerable confutation. Touch not mine annointed, saith the Prophet, Psal. 105. 15. For this David took as an inviolable restraint, both when Saule was given into his handes, How should I lay handes upon the Lords annointed, I. Sam, 23. and as a sufficient reason to execute Sauls murtherer, at least the messenger of his death, 2. Sam.1. Howe durst thou touch the Lords annointed? Honoravit vivum, Vindicavit mortuum, saith Saint Augustin, only for this reason, because he was anointed: and yet, those which make Religion the stawking-horse for Treasons, pretend the Catholike Cause, (as these Conspirators now did) to murther the lords Annointed. Against whome, 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 Annointing as He, Esay 65. Come not neere mee for I am Holier than thow, yet come very neare to the same dangerous position: not to speake of Knox and Buchanan, the two fiery spirites of that Church and Nation where they lived, what means that speech of some of our owne Countrie, extant in Print, in the late Queenes time of blessed memory?  that if their reformation shoulde not bee yielded unto there woulde bee shortly a bloody day in England But the time being so farre gone, I will cut off that whole part (being forced hereunto. In the meane time I shall desire you to joyn with me in hearty prayer unto Almighty God for the continuance of our good King, our State, and our Religion amongst us, giving him thankes for his wonderfull mercie, in preserving us from this terrible blow (as they called it) from this desperate, dreadfull and damnable attempt, saying,

O Eternal God and our most mighty Protector, etc.

As it followeth in that prayer, beginning with those wordes, printed in the book of Thanksgiving for this discovery and delivery: But made by the Preacher.

And let all true Subjects say Amen.

FINIS.

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