The first part.

THe first part wee obserued, is the Pluralitie & the Qualitie of these Deliuerances: 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, Giuing to all men, [...], aboundantly, 1. Tim. 6.19. that is, Manus expansa: The second in the qualitie, defending what he giues powerful­ly, there is Manus extensa. Or in Saint Paules Me­taphor, The fulnesse of Gods riches. First, Diuitiae gratiae, Ephes. 1.17. Giuing frankely and libe­rally. Secondly, Diuitiae bonitatis, Roman. 2.4 In that the thinges which he giueth, be [ Salutes] For so it is, Mat. 7.11. Your heauenly Father shall giue vnto you bona, good thinges▪ and this comes nearer to Dauids sense, who, when he me­ditates of his Deliuerances from God, still at­tributes [Page] them to Gods right hand. Psalme 73. 23. I was alwayes with thee, and thou vpheldest me with thy right hand: but herein he obserueth two things: First, Plenitudo dextrae, Psalme 16.11. the plentie 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. 2 [...].38. Hast thou but ONE blessing my Father? As if God had but one way to saue, or as hee said, 1. Kings 20.23. that he were a God of the Mountaines onely, that is, coulde ridde vs from high & e­minent daungers and not a God of the Valleis: (yes, and of the vaultes too we may say,) for with him, sayeth Dauid, there is copiosa redemp­tio, Psalm 131.7. all maner of wayes to redeem. And therfore as there being diuerse kinds of sinnes, and for euery of them he hath mercies answerable and proportionable▪ an abilitie to redeeme Israel from all his sinnes. Psal. 131 8. as for great sinnes▪ he hath magnam misericordiam, and for many sins, multitudinem miseria um. psal. 51.1 so proportionable to euery mans dangers, or miseries, are Gods deliuerances: Be they great as Psalme 71.20. great aduersities hast thou shew­ed vnto me, &c. Behold here Great deliuerances, Are they Many? as Psalme 25▪ 17. Tribu­lationes multiplicasti, my sorrowes are multipli­ed, there is with him, Multitudo salutum, Ps. 94 [Page] 19. In the Multitude of the sorrows which I had in my heart, thy comfortes haue refreshed mee: Particularly, to fore-prise a daunger, hee hath Salutem praeuenientem, Psalme 21.3. Thou diddest preuent me with thy goodnesse, to meete with a daunger when it commeth, hee hath Salutem praeparantem, Psalme 18, 43. Thou diddest Girde mee with strength vnto the battle, to assist at a pinch in the daunger, hee hath salutem suscipi­entem, Psalme 118.13. I was thrust at sore that I might fall sed Dominus suscepit me, but the Lorde vphelde me, to stay a relapse after an escaped dan­ger, hee hath salutem confortantem, Psalme 89.21. My hand shall holde him vppe, and my arme shall stablish him. And this pluralitie might Da­uid aboue all others acknowledge, and so he did, when Psalm 118.14. he confessed, that God had so many wayes deliuered him, Vt totus factus esset in salutem, as if hee intended nothing else but to deliuer him: For Salus beeing eyther Redimens rescewing from daunger, or Redimiens, Dig­nifying or Crowning with Honour: the first, 1. Samuel 13.41. shall Jonathan die, qui salutem tam magnam fecit, which hath giuen vs so great Deliuerance, that is, salus redimens, For the second, Psalme 21.5. His Glory is greate in tua salute, Why? Glory and Honour hast thou laide vppon him, There is Salus Redimiens, in [Page] both these, Dauid had his share from God more then any other. For the first, his Rescew from the Beares pawe, the Lions iawe, Saules iaue­line, Goliahs speare, Achitophels counsell, Do­egs slaunder, Schemi his reuiling, 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 euident demonstration, and accordingly hee confessed it, when Psalme 54.7. hee sayeth, hee hath de­liuered mee from all my feare: For the second, his Honours were as many as his daungers, the fauour with his Prince, the loue of the people, the designed heritage of a Kingdome, the glo­rious wearing of a Crowne, the triumphant vi­ctories ouer his enemies, the secure establish­ing of his Kingdome in his sonne while he li­ued: these Salutes it pleased GOD to affoorde 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 10.1. verse 4. Prayse the Lorde, O my soule, which saueth thy life from destruction, there is the first Salus, his acquitall from daunger: which crowneth thee with mercy and louing kindenesse; there is the second, his requitall with Honour. And so much for the pluralitie [ Deliuerances,] the summe whereof, is that of our Prophet in Psalme 34, verse 19. Manie are the troubles of the [Page] righteous, but the Lord deliuereth them out of all, this is Plenitudo dextrae.

The second part.

NOw we come to the Quality, that is, sa­lutare dextrae, For as GODS Deliueran­ces are many, so they bee Salutes, they haue health in them, they bee as Dauid sayeth, Psalme 21. Verse 3. Benedictiones dulcedinis sweete blessinges: Vsque in delicias amamur, sayeth Sene­ca: this is GODS Syntaxis, (as the vulgar Eng­lish reades, Psalme 28. verse 8. The wholesome Deliuerance of his annointed. It is not so with the sonnes of men, in whom there may be help▪ sed non est salus in eis: Psalme 146.3. there is no health in their helpe: trust them not. Munera quae putas, insidiae sunt, their Deliuerances are not without some annoyance, Euen the verie Salue­re of the tongue, like the Saliva thereof, hath some venome in it, Psalme 28. 3. They speake friendly to their neighboures, but imagine mischiefe in their heartes, But their reall Deliuerances, much more noxious: For as it is in the Apologue (to which the Poet alludeth) of the Combat betweene the Stagge and the Horse, viz. ‘That, the Horse beeing too weake for the Stagge, [Page] required the helpe of the man, which hee easily obtained; who getting vpon the Horse backe, driued the Stagge to flight, but after that, non equitem dorso, non fraenum depulit oze, he could neuer since quit his backe of the rider, nor his mouth from the bit:’ so is it with the helps of worldly Potentates, beneficia viscata: as the birde hauing escaped the snare, percheth v­pon the tree for refuge, and there shee findes bird-lime to intangle her, from whence she can­not flie, but 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 withall, 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 vpon aduantage, which redoubles the Misery, or vpbraide the benefite, which exulce­rates the minde. This is Saluatio ab Optima­tibus, (as the Latines reade) Ieremy, 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 inuellops him in bondes more miserable, more durable than the prison. Here­in differing from God, for his blessing, sayeth Salomon, giueth riches, yea and Deliuerances; nec addit molestiam, and ioyneth no sorrowes with them. For if it bee salutare ex Sion, Ps. 53.6. [Page] Then shall Iacob reioyce, and Ifrael shall bee glad.

And thus much for the word Salutes; the summe whereof is, Psalme 85.9. that if it be Sa­lutare Domini, there concurre with it, omnes salutes Glory, Mercy, Righteousnesse, Peace, as the Pro­phet there noteth. The conclusion that in psalme 3.8. Domini est salus, it is the Lord onely that giues true Deliuerance, and withall a blessing vpō his people. And this for the Pluralitie and Qua­litie of the Deliuerances.

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 vp on high places: nor of the Amplitude of his honour, verse 45. Thou hast made mee the head of the heathen, a people remote & vnknowne nor of his Triumphs ouer his enemeies, verse 42. Driuing them, as the winde the dust before him trampling them as the clay in the streetes vnder him: (though this bee also the Salus coronans of our dread Soueraigne and glorious King) but onely shew the greatnesse of the dangers which Dauid escaped, as more sutable to this late horrible oc­current, both in respect of the dangers themselues as first, Dolores mortis, verse 4. the pangs of death which the imminent expectation put him vnto (for the expectation of death, is more bitter then [Page] death it selfe. Secondly, Laquei mortis, funes infer­ni, verse 6. daungers in the darke, treasons in secret, treacheries of the Vault. Thirdly, aquae multae, 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 iniuriarum, or rapinae, a cruell blood-thirstie wretch, like our Vault-enginer. All these of Dauids 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, eyther the Plot it selfe, or the Con-comitance with it, or the Consequences of it.

Plot.

FIrst in the Plot, obserue I pray you a cruell Ex­ecution, an inhumane crueltie, a brutish immani­tie, a diuelish brutishnes, & an Hyperbolicall, yea an hyperdiabolicall diuelishnes.

First, Cruelty in the effusiō 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 Iacob of his sonnes, Gen. 49.7. in the slaugh­ter of the Shechemites.

[Page]Secondlie, Immane crueltie, in the multi­tude of the slaine, to make himselfe drunke with the blood of so many Worthies, and so innocent: (for by the reporte of militarie men) his prouision was so large, that if fire had beene giuen, (beside the place it selfe at the which hee aymed) the Hall of Iudgement, the Courtes of Re­cordes, the Collegiate Church, the Cittie of Westmin­ster, yea, White-Hall the Kinges house, had beene trushed and ouerthrowne, such heapes hee had layde in, of Billets, Fagots, huge stones, Iron-crowes, Pike-axes, great Hammer-heades, be­sides so many barrels of Gun-powder, fiue and thirtie in number small and great, as I am crede­bly informed.

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

Fourthly, his diuelish feritie; first, for the ma­terials of the death intended ( Gun-powder) which they say none but the diuell, the King of the sul­phurious pit did inuent: secondly, for the fierie massacre it should haue made, not from heauen, as the fire that came downe from aboue vppon Iobs substance, Iob. 1.16. For which cause it is there called Ignis Dei, but vnder the earth, out of a Caue, as kindled and sent from the infernall [Page] pit: The Apostle sayeth, That the member which sets on fire, Rotam generationis, Iames, 3.6. The whole course of generation (as this shoulde haue done) it selfe is set on fire by Hell.

Fiftly, But this more then diuelish, for this Diuell of the Vault, contented not himselfe with the death of the bodie, but reached in his Pro­iect at the second death, of the soule; by ta­king away many, so suddenly in their sinnes vn­repented, with their mindes vn-prepared: 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 woulde haue beene vnto our sacred King, (so Religious in his profession, so innocent from wrong, so cleare in his conscience) as the Whirle-wind and fiery cha­riot of Elias, to haue carried vppe his soule to heauen, and that God in his mercy, woulde haue made this Deluge of Bloode, as Baptismum sanguinis, a Baptisme of Martyrdome, to haue washt 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 wold haue sent vs all to hell.

Secondly, And still I say, a Rage more then diuelish: for the Diuell when hee is described to haue [...]. Apoc. 12.12. to bee in his extreamest rage, yet then hee is saide, verse 4. [Page] to haue drawne with his tayle, but the third part of the starres, and that from heauen to earth, but this Diuell, with his traine would at once haue pulled downe all the glorious Starres, both fix­ed, and erraticall (those that are fastened to the Court, and those which come and goe as they are called and dismissed) yea euen the Sunne & the Moone themselues, not from heauen to earth, but to the bottomlesse pit, as much as in him lay.

Thirdly, and still I say, more then diuelish: For as the Fathers (alluding vnto that speech of the King of Sodome, Da mihi animas, caetera cape tibi Genes. 14.21.) doe well obserue, that the di­uell is contented with the soules of men, for if Iob would haue cursed God to his face, Iob. 1.11. he would not haue cared, though his substance and honour had beene encreased, and his life continued, but this Satanicall miscreant, must haue body and goods, and life, and soule, and all.

Lastly, marke in this Plot, a prodition with­out a match (and yet it shoulde haue beene ef­fected with a match) but I meane, a Treason without Paralell; a slaughter beyonde compari­son. For the Treason, the neerest that I find to it, is that in the Roman Historie of the school­maister among the Falerians, whose Citty Ca­millus besieged, who hauing the sonnes and [Page] youth of all the Nobility, and the Chiefe of that Cittie in his tuition, drawing them into the fieldes a little without the Walles, vnder 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 haue beene betrayed, they were aliue, and so might be eyther raunsomed or recouered, or if slaine yet they should haue seene their death: but here without ransom or recouery; 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: heere the stem and seede Royall, with the Honour and Hope of this whole Ilands 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 infantes, 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 graue: but that was in open warre, and in the compasse of many yeares.

[Page]And all these were Kinges and Tyrants, and so their mind the same with Polynices in the Tragae­dy, Imperia precio quonis constant bené, that King­domes are to bee bought at any rate: but what shoulde moue this, [...], a vermine of the basest sorte, a very Tenebrio, the slaue of darkenesse, like a Mole vnder the grounde, to subuerte 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 Cittizens of Rome, had but one necke, that at one blow hee might cut it off: but this Blood-sucker, not only wished it, but contriued 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 frō 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 heauen & earth goe together▪ Nay said Nero, Me viuo, while I am aliue. So ment Guy Faulkes (the true name of a false traytor) to haue beheld as (hee said) the houses and bodies flying vp; he liuing & laughing at it If hee had solde vs for bond-slaues & hand-maides, saith Hester of Haman, yet there had been life, and so hope of returne, but to make an vtter dis­solution of the whole State, had beene a misery incurable, was a proiect 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 haue come to passe, euen with that blow. The olde Greeke Prouerbe is, [...], that no great exploit can suddenly be effected, espe­cially, alteration of States, doe aske a long time & must bee wrought by degrees: for omnis subita mutatio est periculosa, euen to the Conquerors them­selues, 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 remouing their Gouernors, but in this designe, Vno flatu, vno ictu, vno nictu, with one blast at one blow, in one twinkling of an eye, should haue bin crushed to­gether, the Gouernement, the Councell, the wisedom, the Religion, the Learning, the strength, the Iustice ▪ of the whole land. The want of one of these is a blemish to a State, and bringes a miserie with it. A Realme without a Monarch as the Skie with­out the Sunne is a clowde of darkenesse, a darke­nes of confusion.

A Monarch without counsell, as a head without eyes, obnoxius of it selfe to danger, and a burden to the members.

Counsell without Wisdome, as an arrow out of a [Page] 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 superstitiously deuoute, but funda­mentally vnsound.

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

Strength without Iustice, as a Lyon broke from his Cage, furious and vnsatiable. And yet this darkenes, this blindenes, this prophanes, this su­perstition, this weakenes, this lawles fury, had with this blowing vp, bin blown in & ouer this whole nation, a thing which neither the greatest Poten­tate of the world, with his strongest inuasion, nor the most dangerous rebel, though most popular & powerfull, coulde haue brought to passe 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 buttresses of strength, the guardians of iustice; the glory of the Nobilitie, and in one word, the Flower of the whole Kingdome, 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 haue gone with the blow, but what should the Issue haue been?

[Page]If the light which is within thee be darkenesse, saith our Sauiour, Mat. 6.23. how great is that darkenes? 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 lād saith the Preacher, wher the king is a child Eccle. 10.16. But Write this man childles, Ier. 22.30. is a more dreadfull case: For vbi 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. 24.6. Sed dissipantur cogi­tationes vbi non est consilium. Pro. 15.22. The ioyntes of the whole State are loosened where there is no Counsel. 2. The Lightes Ecclesiasticall: The Priestes lips shall preserue knowledge, and at his mouth the Law must be learned, Mal. 2.7. for they are Lux mundi. Mat 5▪ both for inlightning the mindes of men with knowledge, and directing their liues by good example. Now these Priestes to be slain by the sword, Psa. 78.64. is a miserable calamitie, but to haue no Priest, no Teraphim, no Ephod, no Church-gouernor (as our case had bin▪) is that horrible desolation threatned by the pro­phet, Ose. 3.4. Then the Lights Ciuil, Magistrates inferior, who being sub-ordinate to the greater, these being quenched, what light can the lesse [Page] giue? what obedience could they haue? their authority (at the best) is but deriued: when the fountaine therfore is stopped, the riuers are dri­ed, the Chieftaine remoued, the Lieue-tenancie ceaseth. Lastly, Lux morum, Mat. 5.16. Let your light so shine, &c. These lightes of good manners where had they bin? in such a Cyclopicall Confu­sion, wherein as the Poet saith, Iudg. 17.6, [...], No-body heares nothing of No-body. As the Scripture speaketh, wherein euery man dooth what seemeth good in his own eyes, be it neuer so bad, what Rapes, what Rapines, what riflings, what slaughters had insued? A thing more mi­serable to the suruiuors thē to them which were slaine? wherein, what could be any mans? and yet what might not be euery mans? wherein op­timū 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 inuade, or the slie Foxe of the wood to clime, a domesticall vsurper to intrude, this had bin the Cimmerian darkenesse of our nation, when these lightes had bin extinguished. And blowne out should they haue bin, vnlesse the father of lightes had caused light to shine out of darkenesse by discouering and reuealing this worke of darke­nesse: so that we may truely now conclude with Dauid, Psal. 97.11. Lux orta est iusto, Light is [Page] sprung vp for the Righteous, and ioy vnto them that are true hearted.

Now doe as Assuerus did, cause the Records to be read, Hest, 6.1. & Chronicles to be searcht, ancient, moderne, diuine, prophane, Greeke, Latin among the Turkes, in Paganisme, 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 ineuitable, and iudge, whether this Conclusion of Dauids, do not well sort with this escape of ours. [ Great deliuerances giueth hee vnto his king] but this, perhaps you will say, was but one great indeed, euen a riddance as the Pro­phet speaketh, from the nethermost pit. Psal. 30. What is this to the plurall in the Text, [ deliuerā ­ces?] yes, because in this one there were many; for had our gracious Soueraigne only escaped, the de­liuerances had bin many, for that euen in the very person of the King, there are many liues, Thou art worth ten thousand of vs said the people to Dauid. [...] Sam. 18.3. So many liues preserued by the kings safetie, so many deliuerances, but that speech, 1. Reg. 22. [...]. I saw all Israel scattered as sheepe wan­ting a shephearde, argueth that the liues of the whole Nation, are contained in the Kings person. But this was not all, for withall was deliuered both his fruitfull vine, and his Oliue branches, as Dauid calleth them. Psalm. 128. his Queene, [Page] 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 grieue him. Ieremy 52.9. then the losse of his King­dome, or the Captiuity of his owne person, and such being the affection of our louing King vnto his deare Children, hee accountes their escape, no meane part of his Deliuerances: Nei­ther was this all, because the best part of his peo­ple were withall deliuered, besides the number which was very great. In the multitude of the people, is the Honour of the King, sayeth Salomon; but a Realme dispeopled is presently ru­ined. Prouerb. 14.28. Therefore it pleased his Maiestie to professe (in his Royall, iudicious, graue, and learned speech vttered yesterday in the Parliament) that the deliuerance of the E­states and Commons, (which were aymed at) whose liues and welfare, hee vowed, were more deare vnto him then his own safety, did more Comfort him then his Personall escape. But in this point of the Pluralitie If I woulde bee curious in an other Realme (as then it was) I might fill vppe the number of the King his Deliuerances, and match them with Dauids.

[Page]It seemeth by his Maiesties speach yesterday; that his case & race hath bin the same with the Prophet, being preserued in Vtero, Psal. 139.13. Ab Vtero, Psal. 22.10. Ex vtero, Psal. 71.6. For no sooner was hee conceiued in the wombe, but presentlie he was hazarded, no sooner deliuered from the wombe, but inuironed with daunger, and what perils he hath passed euer 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 vs with a Conspiracie vnnatural & as dan­gerous: heere Crowned with Thornes, before hee coulde get on the Crowne of Golde. Now therefore, as for these rescues hee and wee may truely say with Dauid [ Magnificasti salutes, thou hast shewed great deliuerances]: so, for the dis­couery of the danger; we must needs adde with the same Prophet, Psal. 17.7. Mirificasti miseri­cordias, thy mercies thou hast made maruellous ▪ 1 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 lucē) to a Noble Gentleman (affected that way in Religion) who hath therin discharged the part both of a loyal and honourable Subiect: his duetie hee shewed, in reuealing what was written Here was the Letter read, and va­ried vpon with some notes. fea­ring some danger might be intended, his honour appeared in the detestation of such a horrible in­tention.

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

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

THis solertia and ingeniositie of spirit (which in his Maiestie I haue before obserued) makes mee to thinke that speech of the heathen man to be true, Nullus vir magnus sine afflatu diuino, and that in Kinges there is a diuine inspiration. 3. In God almighty his iudgement, both vppon the Caitiffe of the Caue, who being not many houres before in the Celler (when some of the Lordes came thether for some other occasions, as was thought) had not the power to suspect, or the grace to flie: but when the Priuie watch came in the night, he was the first man that appeared at the dore, as if God himselfe had presented him vnto their handes, and also vpon the rest of the Cōspirators. In whō hee verefied that speech of his sonne, Mat. 7 In qua mensura, &c. retalia­ting their purpose with the effect of their owne [Page] proiect, as if he would not suffer them to bee ta­ken, till they were fired out of the house, who woulde haue fired vs 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 owne Conspiracie ▪ Now surely, Mirificasti Misericordias, O Lorde thou hast made thy mercies wonderfull ▪ And thus much shall serue for the first generall, the inten­siue parte. The Conclusion and vse whereof shall bee, that sithens GOD, hath beene good to vs in a double quantitie of Number and Dimention, for Many, for Great Deliuerances, wee againe aunswere him in the like proporti­on, quantitie for quantitie, as Dauid prescri­beth, Psalme 150.2. In multitudine magnitu­dinis. Hath GOD done great thinges for vs, Psalme, 126.3? Let vs with the Prophet aun­swere him in the same kinde, and say; Wee wil giue great thankes vnto the Lorde. Dooth hee fundere beneficia, powre out his benefites vppon vs, Psalm. 68.19? Let vs againe fundere Corda, powre out our heartes before him, for GOD is our hope, psalme 62.8. Doth hee giue vs cause to triumph, it is our parts as Dauid here to aunswere him with an [...], and that in all sortes as the word hath beene vsed, 1. [...], to declare [Page] this deliuerance in triumphant speeches, 2. [...], to giue Triumphantly our Almes to the poore, our dole to the needy; for all shoulde haue beene taken from vs, therefore wee the better may part with some to so ^y good vses, 3. [...], to sacrifice in triumph the Calues of our lippes, the prayers of our heartes, the pray­ses of our tongues, and [...], to eate triumphingly, to feast extraordinarily, For so did the people of GOD among the Iewes vppon a­ny straunge deliuerance. The Father at the returne of his Sonne, Luke 15. did so, and why not wee? Sithens that is verified of our most gratious King, which hee there spake of his recouered Sonne, Mortuus est, & reuixit, hee was dead and is aliue againe. Dead in the Cabinet of the Conspirators, dead in the intention of the Vil­laine in the Vault, dead in the preparation of false-hearted rebels, but reuixit, hee is aliue againe, 1. vixit, escaping manie daungers, Hee liued, vt in­duceretur ad nos, to bee brought in vnto vs, from Hebron vnto Ierusalem, from the Northerne climat to these Southerne partes, now reuixit, hee is aliue afresh, vt reduceretur ad nos, to bee brought againe vnto vs, Acherontis faucibus, as his Ma: yesterday said, from the very gates of death, from the Iawes of the deuourer, from the lowest pit. And long [Page] may he liue with vs, and raigne ouer vs, to the comfort of himselfe, to the ioy of his Realmes, to the confusion of his enemies, to the main­tenance of the Gospell, to the glory of the high­est.

And now (but that the time is so farre spent) I should come to the seconde parte, which is the Extensiue, vz. to whome God hath shewed these deliuerances, namely, [ to his King and his annointed] wherein I might truely haue taken occasion, to haue shewed how these titles doe a­gree to our dread Soueraigne, both that hee is a King, and that he is Gods King, as hauing in him all the partes that may concur either in a king, or in a good King, to whom that title, first attribu­ted to Dauid, (which once before I named) the light of Israel, principally appertaineth, as one frō whose resplendent brightnesse, al the kingdomes of Christendome may receiue their light. Whe­ther wee looke vnto the light of nature; of preg­nant wit, of ready apprehension, of sound iudgement, of present dispatch, of impregnable me­mory.

Or the light of Art, being an vniuersall Schol­ler, acute in arguing, subtle in distinguishing, Lo­giclal in discussing, plentifull in inuenting▪ pow­erfull in perswading, admirable in discoursing,

Or the light of grace, whether intellectuall, for speculatiue Theology, a perfect Textuar, a sound [Page] 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 gouernment, an vpright ar­bitrator in cases of Iustice, a louing father to his subiects, a carefull guardian of his kingdomes, a wise manager of his State, an especial fauourer of this Citty, an absolute Monarch both for Regi­ment & iudgment: And yet these lights thus glori­ouslie shining in this golden candlesticke, this No­cturnus Ambulo, this diurnus Nebulo, this nightes gadder, this daies Pioner, would haue at once blowne out.

So would I also haue handled this worde An­nointed, which makes a King a sacred person and therein I purposed, to haue shewed vnto you, that this practise of murthering princes, is made an Axiom of Theologie among the Romanists: who so reads Parsons, Dolman, Allen and Parsons their cases of conscience, Stapleton his quod libeticall O­ration at Doway, Rossaeus, Reynoldes, Gyfford, or the bitter expostulation of Ludouicus of Orleance, in the case of the Guyses faction against Henry of Nauar, now King of France; and lastly, the positi­ons of the Iesuites of Salamanca, shall finde it a conclusion of positiue Diuinitie: Whereof, were there no other, this worde Annointeed, is [Page] an vnanswerable confutation. Touch not mine an­nointed, saith the Prophet, Psal. 105.15. For this Dauid took as an inuiolable restraint, both when Saule was giuen into his handes, How should I lay handes vpon the Lords annointed, 1. Sam. 24. and as a sufficient reason to execute Saules murtherer at least the messenger of his death, 2. Sam. 1. Howe durst thou touch the Lords annointed? Honorauit vi­uum, Vindicauit mortuum, saith Saint Augustin, on­ly for this reason, because he was annointed: 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 serued) in this case haue beene more bitter, but that I remember there are some amongst vs, who challenge vnto themselues the quintessence of Annointing as He, Esay 65. Come not neere mee for I am Holier then thou, 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 liued, 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 yeelded vnto there woulde bee shortly a bloody day in England But the time being so farre gone, I wil cut off that whole part (being forced thereunto. In the meane time I shall desire you to ioyn with [Page] me in hearty prayer vnto Almighty God for the continuance of our good King, our State, and our Religion amongst vs, giuing him thankes for his wonderfull mercie, in preseruing vs from this terrible blow (as they called it) from this de­sperate, dreadfull and damnable attempt, say­ing,

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

And let all true Subiects say Amen.