The sermon preached at Paules Crosse, the tenth day of Nouember being the next Sunday after the discouerie of this late horrible treason. By the right reuerend father in God, William, by Gods permission, Lord Bishop of Rochester.

The sermon preached at Paules Crosse, the tenth day of Nouember being the next Sunday after the discouerie of this late horrible treason. By the right reuerend father in God, William, by Gods permission, Lord Bishop of Rochester.

Table of contents

Title page

The Preachers friend to the READER.

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The first part.

The second part.

Plot.

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

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

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THE SERMON PREACHED AT PAVLES Crosse, the tenth day of Nouember, being the next Sunday after the Discouerie of this late Horrible TREASON.

By the Right Reuerend Father in God, WILLIAM, by Gods permission, Lord Bishop of Rochester.

ESAY 59.5.

They hatch Cockatrice egges: but weaue the Spiders Webbe.

LONDON Printed by I.VV. for Mathew Law. 1606.

The Preachers friend to the READER.

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GEntle Reader, if thou thinkest the Preacher of this Sermon, was vppon purpose appointed to relate the discouery of this late Tragi-comical treason, (Tragical, in the dreadeful intention: Comicall in the happye and timely Detection thereof) thou art drceiued: 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 fiue 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 beare the name of Euangelium, not onely in respect of Dauid the Author (who writ more like an Euangelist then a Prophet, and therefore the Fathers conclude him to be▪ Homo in veteri, non de veteri Testamento, a man that liued in the Time, but not after the Manner [Page] of the olde Lawe, more like a Christian than a Iew) but also the Matter, which the Scripture (sutable to this Accident) will affoord: which truly may be called Euangelium Regni, the Gospell or Tydinges of this Kingdome, and could not but be acceptable to the Hearer, if the Messenger thereof were accepted (for multum interest quid a quoque dicatur) and herin Reason & Religion should be, because [Beautifull 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 Iudah, that the man of Belial is taken, and that the sonnes of wickednesse shalbe vtterly cut off. How gratefull, or distastefull it was to the Auditorie, the present Hearers can best report: but whether to tbe censorious reader (who vseth to examine euery Periode & sentence with a curious touch in an exact ballance) it will be either currant or refuse, is a question, which none but he, which bringes the assay and scales can assoile, and yet if he will withal, remember the shortnes of the time for the gratulation, the dreadfulnes of the danger, the fresh escape whereof could not but leaue an impression of horror in the Preachers minde (able to haue confounded his Memorie,) who should haue bin one of the hoisted number, the late receiuing of the [Page] Instructions which in that short space could not bee many: hee will perhappes not bee so rigide in his Censure, as either preiudice to the person, or opinion of his owne abilitie to haue performed it better, would cause him to be. And, as I heard, the Preacher himselfe frankely confesse, that vnlesse the Kings Maiestie his most excellent Speech, with the right honourable Lord Chancellour his graue Oration (both of them in the Parliament house the day before,) and diuers circumstances sensibly conceiued and imparted to him ouer night, by the Earle of Salisbury, his Maiesties principall Secretary, had not succoured him, he had failed euen in that slender performance, which was then offered to the Eare, and here is presented to thy View.

Farewel

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PSAL. 18.50.

Great Deliuerances giueth he vnto his King, and sheweth mercy to his annointed Dauid, and to his seede for euer.

THE whole Psalme, as the title sheweth, 2. Sam. 22.1. is Dauids [...], or Triumphing Song, after his many rescues and victories: and is one of those, which Psalme 32.7. he calleth Cantica liberationis, the Songes of Deliuerance: for it seemeth that God and Dauid had entred a couenant each with other, Psalme 89.2. ratified on each parte with an othe, God for his parte tooke his oath, Psalme 89.35. I haue sworn by my Holines, that I [Page]will neuer faile Dauid: Dauid againe for his parte sware vnto the Lord, Psalme▪ 32.2. and vowed a vow vnto the Almighty, not to cease day & night, to performe all meanes for the setting foorth of Gods prayses, & of that vow, this book of Psalmes is an euerlasting witnes. wherein he generaly verifieth, what in one place he spake de te Canticum meum semper ▪ Psalm 71.8. My song shall alwayes be of thee. In this, aboue the rest, hee inlargeth himselfe in that kinde, which hee beginneth with loue, I will loue thee most dearely O Lord my strength, verse 1. (for praises not issuing from a louing affection, are eyther Flatteries or Hypocrisies) and endeth verse 49. I will prayse thee O Lord among the Nations: (for benefites acknowledged, not ending with prayses to God, argue eyther a prophane 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 hee wanted winde to sound out, by particular enumeration, all his seuerall Deliuerances, (for so himselfe confesseth, Psalme 40.5. Thy mercies exceede all account, I would declare them, and speake of them, but I am not able to expresse them:) therfore, as if this verse were the &c. or totall summe of all the particular Items hee would haue you take this for all, Great deliuerances, &c.

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

Secondly, extensiue, how these are diffused or communicated (to Dauid and his seede) for GOD hoardeth not vppe his blessinges but distributes them abroad, Iames 1.17. Euerie good gifte commeth downe from the Father.

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

The part extensiue, is personall and successiue, the Person [Dauid] First, as an eminent person [a King.] Secondly, as a sacred person [Annointed] Thirdly, as a person appropriate vnto God, [his King, his Annointed] The sucession indefinite and infinite, [vnto his seed] the number [Page] not defined [for euermore] the time not limited.

And both these generall partes, hee deriueth from these two qualities which God, by a reiterated speech challengeth vnto himselfe aboue all other attributes. Psalme 62.11. Power vnto God, and vnto thee, O Lorde, mercie, In the part Intensiue [great Deliuerances] there is Gods power, both Potentia virtutis, Ephes. 6.10. The power of his might (for weakenes cannot make manie rescues) then Potentia claritatis, Coloss. 1.11. The power of his glorie, [Magnificasti] for Gods Deliuerances cannot be obscured.

In the part Extensiue, there is Gods mercie [sheweth mercyes] First, that which is called, Luke, 1.78. Misericordia viscerum, his emboweled mercie, wherewith hee tenderly and specially affected Dauid: 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 hee had a fauour vnto me. Secondly, that which Diuines call, Misericordia facta, not onely affecting Dauid, but also acting and perfourming mercies vnto him (for so it is here, [Misericordiam faciens] dooing mercie vnto Dauid) Thirdly, that which the Scripture calleth Misericordia custodita, Exod. 34.7. His treasured mercy, Reseruing mercy for thousands, &c. [Page] Not onely to Dauid, but lineally and laterally, [to his seed] and that [for euer] for many generations.

These are the partes of this Scripture, the summe whereof is, that admiration of Dauid, Psalme 31.19. Quám magna multitudo dulcedinis tuae? There is the part Intensiue which thou hast done to them that feare thee, &c. There is the parte extensiue. Of these in their order.

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.

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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,

O Eternal God and our most mighty Protector, &c.

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.

FINIS.

Information about this book

Title statement

The sermon preached at Paules Crosse, the tenth day of Nouember being the next Sunday after the discouerie of this late horrible treason. By the right reuerend father in God, William, by Gods permission, Lord Bishop of Rochester.

Barlow, William, d. 1613.

Edition statement

1606

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Text Creation Partnership,

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Date

2003-11 (EEBO-TCP Phase 1).

ID [DLPS]

A04425

ID [STC]

STC 1455

ID [STC]

ESTC S114147

ID [EEBO-CITATION]

99849375

ID [PROQUEST]

99849375

ID [VID]

14516

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(EEBO-TCP ; phase 1, no. A04425)

Transcribed from: (Early English Books Online ; image set 14516)

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— The sermon preached at Paules Crosse, the tenth day of Nouember being the next Sunday after the discouerie of this late horrible treason. By the right reuerend father in God, William, by Gods permission, Lord Bishop of Rochester., Barlow, William, d. 1613..

Extent

[38] p.

Printed by I. VV[indet] for Mathew Law,. London :: 1606.. (Printer's name from STC.) (Signatures: A-E⁴ (-A1, blank?).) (Reproduction of the original in the Cambridge University Library.)

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