and become fiery ones for a blast or good men for a Shot Nemo nascitur artifex and so nemo nascitur sed fit Catholicus carnifex if it were the fault of the people or the Professors why then should we not finde some Brownistes or such other fects Cut-throats Religionis caus'a as well as Catholikes No each sect hath his own errors Omni foli semper but it is onely Quarto modo proprium to Catholi-schisme To cut downe Kings Then Sir if there be no meanes to separate Treason from the profession nor the Profession from the Professours of force must you Ma either separate both from you or let them separate you frō the world you must either be conuerted or euerted No king shall be sure of his Crown till they be sure of his soule For first Spaine because he is wholly the Popes he is secure of his Crowne giuing harbory to none that the Pope-hunteth And what more liberty ought wee to Romish Idolaters then they to vs They will obey none but Catholique Kinges Then Sir accept you of none but true Chistian Subiects True they cānot be for although they will follow the Leopard of England or Lyon of Scotland in Ciuilibus yet so soone as your Ma. shall display the Lyon of Iuda there they leaue you disclaiming your colours they aequiuocate Since they will obey but in tanto let them goe beyond Seas in toto France though he bee turned too good Catholike yet must he go to heauen toothlesse because he had not fire enough in his Religion but harboureth such as his holinesse hunteth And ere he come thither must he passe perpontem amentium as in that late treason of the mad man on the bridget for it is well said Est Papa pater Pontifex Non pontifex sed potifex Non potifex sed panifex Non panifex sed carnifex And because of his Vbiquitarie holinesse it encreaseth thus Hic Carnifex infernifex Est Papapater Pontifex But Britaine onely Britaine because hee vseth calme and christian medicaments for quenching their Aetnian consciences as the Oyle of Lenity the Balme of Mercy the mouth of Prophesie workes without arrogācy the only Physick for queasie stomacks ouercharged with the Dregs of that whorish cup. Therefore must his Ma. goe to Heauen by a blast and in the workes of his Supererogation his whole posterity and almost his people with him And so by way of Aequiuocation The libeller aforesaid They wish him to bee as great a Saint in heanen as he is a king on earth so should he be no more a King on earth And we wish them vniuoce and vna voce that they were all presently as true Saintes in Heauen as they bee false Traytours on Earth So shall they bee as great Saintes as the King for they are as false as hee is great But heerein prooue they that olde speech true Perniciosa Lenitas salutaris seueritas Three sortes of Catholiques haue I euer remarked one youthly Lecherous Catholiques leaning most to that Lawe which gaue most liberty to theyr lusts Woundes and passions Tauerne and Brothel-house fast so many fridaies and all is well Another Ignorant Catholiques Ignorant de profundis and cor mundum knowing as little what they say as what they do Ignorantiamater pietatis A third Treacherous Catholiques purified Catholiques the Popes first borne and those are onely for shauing of Kings Crownes For the first good lawes may bridle liberties and correction breede knowledge For the second some exorcismes would bee vsed to banish this spirit of darkenesse or else they sent to Rome for exercise of their Religion For the third wheresoeuer they be found Exalt Haman Thus farre hath my Bonefire plaied vpon these two points Professor and Profession apparaling each point not according to the owne merit but my owne meanes all in Truth Now begins my fire from that corner to die as it were for a dolefull shew euen pittying though it bee afire that Seeming piety should make any Princes Subiects so alienated from any Prince much more such a princes subiects by a catholike cōtractiō Italienated against such a Prince A Prince J say to whō God hath giuen so giuēto vs such qualities as are not to be expected but when the courses of Dauid and Salomon come about for euery King is no more a Dauid then each Dauid a King Yet must he haue a blast And whensoeuer but O 〈…〉 so shall be their miserable but vnremediable posterity shall worship him in his Tombe with whom they wrastled in his Throne Neither is this the onely misery of our Kingdomes but euen of all Christiandome Hence is it that the Turke to whom the very name of Christ is odious goeth out conquering Christendome not so much by his owne force as sought vnto for feare of such Catholique fire as where the Turke often contenteth himselfe with * Bodies Somata they wil haue both * Soules and bodies Somata Psychas for the Turk hath not yet learned to equiuocate nor cannot vntill hee turne Catholique neither know In so much oddes as men talk of betweene an ignorant pittifull Jnfidell Turk and a wilfull cruell Jdolatrous Catholique beside that the Turke cōmeth in Subiugans the other Subditus and yet will subdue all But leauing that Pittilesse Turke to teach these pittilesse Catholiques we returne to our Iacob both ready and able to hold out the one and throwe out the other in hys new conquering word Put away your strange Gods from amongst you Yea astranger God then was either that Calfe of the Israelites or the Philistimes Dagon is this Catholique Dragon who will neuer talke with Iacob in other tearmes then Blow vp King till he Throw out Catholique at leastwise Catholi-schisme for no Apelles shall euer so perfectly paint out Popery as it hath pictured it selfe in this little blast not in Name but in Nature not his visage onely but his workes Powder the true picture of Popery Powder pourtraying as well the Mild as fiery Catholiques Thus. Powder kindled bloweth vp all bot Popery Powder applyed cold eateth vp all Jron or steele Mild Popery Powder must alwayes be vpmost and so may it be fiered on the palme of the hand but if vndermost it bloweth vppe all So stood our Parliament-house on the verie Pillars of Popery Barrels of powder Because they would keepe Popery vnder they should haue all gone vppe But place once the Pope aboue Prince and Parliament and so sleepe in safety Then Sir vse powder as Powder either set it by it selfe apart where you may bee sure of it both from Firy blowing or Mild rousting or if there be no lodging for it send it beyond Seas to the Netherlandes whence it came they haue both more vse of mines and shot then we And being beyond Seas I will become surety it shall neuer blow vppe any on this side make sure within who list Otherwise the Carte of Phoebus Lucifer ruled by
not a few fit for this purpose so are they in many things much like both in the preparation and action and many good lessons likewise resulting vppon the applying of the sequels in Iacobs victory to that which wee iustly expect in this of our victorious Prince as in the discourse following shall apeare GEN. 32. vers 24 25. VVhen Iacob was left himselfe alone there wrastled a mā with him vnto the breaking of the day And he saw that he could not preuaile against him therefore hee touched the hollow of his thigh and the hollow of Iacobs thigh was loosed as he wrestled with him Let no man thinke it presumption to compare these two Iacobs a great Patriarch with a great Prince a Father of the faithfull with the defender of the faith and a wrastler in the shadowes of that heauenly Canaan with a wrastler for the substance of our heauenly Ierusalem Before we enter then to the description of these wrastlings we haue first to speake of the person then of the preparation to it In the person is to bee considered first his name then his quality course of life Protasis or Proposition His name Iacob hath two significations one by the first imposer his father Isaac an other from his wrastling imposed by God In the first it signified a Supplanter because hee helde his brother Esau by the heele at their birth beeing twinnes The other signification is a VVrastler although different yet not disagreeing from the former for euen from that same holding him by the heele yea before it begun their wrastling by the oracle of God in the bellie of their mother Rebecca Gen. 25.23 Apodosis or Application Our first comparison then is from a similitude for so hath our soueraigne Lord for his name Iacob in that language The significations though not so fully agreeing in his person may yet apparantly bee thus farre deriued First although his Maiestie be not halfe a birth as was Iacob but one onely son cutting short thereby all dispute of titles and birth-rights with elder Esaues yet as God saide to Rebecca Two nations are in thy wombe Gen. 25.23 and the one shal be mightier then the other and the elder shall serue the yonger so in the person of our princely Iacob were two nations borne to wit Scotland and his Canaan England whereof the elder may be said to serue the yonger in so farre as England c. being iustly maior or melior is now come vnder his Maiesties gouernment beeing then of onely Scotland and so meritò minor Thus begunne he also as did Iacob his wrastling euen in his Rebeccaes bellie to wit with that olde Esau the roote of those rauenous Ruthuens grandfather to this Italian Edomit the late Earle of Gowrie who preased to diuide his Highnesse in and from his mothers wombe as is more then manifest whom God of his eternall prouidence brought forth in this world to the inheritance of his birth-right and preseruation of this nation and so is he iustly called a Iacob a Supplanter or a VVrastler not a deceiuer nor vsurper As to the second signification how farre he hath proued a VVrastler indeede shall be shewed in the owne roome And thus for the name The quality and course of life hath two points before his wrastling or after Before either vnmaried or maried vnmaried first in getting the birth right then the blessing Protasis or Proposition When that rough red Esau was come out Jen. 25.25 26 27. that cunning hunter fit for the fields Iacob was a plaine man and dwelt in tents Here in the course of their liues are opposed plainnesse to cunning simplicity to fraud and indwelling in tents to a wilde barbarite For both the diuine oracles their performances must teach vs that these notes are good in Iacob and bad in Esau Iacob was a plaine man not that hee was doltish no for as hee was a Doue hee was also a Serpent according to the saying of Christ and so hee proued a plaine man in his walking vprightly before God a Serpent in his wise cariage at his encounter with Esau Now cunning hunting in an other then Esau who postponed his birth-right to his pottage is no opprobrie Againe Iacob dwelt in tents which some apply to the tents of Melchisedec or Sem that Priest of the most high God and so discharged dutifully that law of the first borne in the sacrifices and seruing of God and was therefore found worthie of the birth-right which Esau set at naught by his running astray in the Wildernesse and selling it for a messe of pottage Apodosis or Application When those blood-red and rough Esaues who stroue with our princely Iacob were ouercome first by his birth then grew hee and indeede greatly hath hee growen in the plainnesse of Iacob and his indwelling in tents as a Doue and as a Serpent plaine in all his waies and vpright else let such charge him as haue beene frustrate by his fraud But lacketh hee either worldly wit or heauenly wisedome with Iacob witnesse all such as haue either conferred with his Maiestie mouth to mouth or yet read his manifold Treatises by himselfe done and doubtlesse then shall they not aske if hee be learned but how hee hath learned or rather what hath hee not learned either in the Naturall workes or Supernaturall word of Cod. Surely hee dwelleth in Iacobs tents and hath suffered tentations with Iacob and beene almost from his infancie euer a making pottage with Iacob to pleasure a world of wilde Esaues A second King of Salem bringing peace to all his people Hath he not beene led as it were in the wildernes of tentations by cunning Hunters and cunny-catching Esaues who haue sometimes persecuted his owne person sometimes the tents of Iacob Religion it selfe both publikely and vnder pretext Haue not golden hills bene promised him to leaue Iacobs tents yet did his Maiestie euer resist in that same strength by which he now lately preuailed and said not with Caesar and others Si si iusiurandum violandum est regnandi causa violandum est But here mee thinkes I doe euen heare some obiecting against certaine breaches slippes and errors escaped in the course of our Iacobs gouernment True else hee were not a Iacob Gen. 35.2 but a Iah that is a God And were there not euen in that Patriarches house strange errors when hee bad them remoue their strange gods But such were then our sottish scottish humours and such are now our brutish brittish humours to be euer loose tongued rather imputing or imping as it were faultes in our Prince wherof he is free then either supplying his infirmities or praising his vertues as if all were then repaired when the Prince is reproached but of this afterwards This one thing auouch I onely here that our Iacob hath I will not say of all men fearing flatterie but of all Princes Monarches both most and best mixed knowledge in maniest worthiest matters
I here as a man of his maisters owne Religion auouch that Ita est yea much better haue we seene it goe since we knew your Maiestie neuer better minded then now Then Sir est you haue escaped it erit beware with it vnlesse in time you see too it Alas that sacred eares should bee concredited to Syrene tongues The other corner of my Fire was for a light to search out and punish this late Catholike Treason Away then Sir with too much of your olde clemencie Clemencie the most dangerous companion that euer your Maiesty caried about with you howsoeuer a part desiderated in many Princes For of all the rebelliōs your Highnesse hath bene exercised with from your cradle this of Doomesday is the onelie perfection Some seemed in your life though vnlawfully to redresse their own particulars The diluge by your death a general desolutiō but this Doomesday as said Winter strook at the roote In hù Confession Basilicon Doron so fell all the branches Thē Sir howsoeuer you refer the * punishment of treasō to the discretiō of the Prince willing therby in some cases to mitigate the seuerity of some merciles Monarches yet in this point pardō vs your people who must bee a chiefe party euen to tell your Maiestie that none guilty can escape correction As a husband Sir you are but a priuate man and as a father but priuate then if your owne halfe or owne bowells could haue thus offended Correction onely as a Prince are you a publike person in that case are we alterum Relatum whose nature is as your Maiestie well knoweth that the one being taken out of the way the other quite perisheth wee haue beene coupled thus with your Maiestie neere some fortie yeares and if our head now should be so vntimely cut off our old bodie with a young head howsoeuer of highest expectation might bee feared to produce monstrous effects Then he saide to Iacob what is thy name Gen. 32.26 27 28. who answered Iacob And hee said thou shalt bee called Iacob no more but Israel for since thou hast had power with God thou shalt also preuaile amongst men Protasis or Proposition Here Iacob receiueth of God to the former benefite that future blessing whereof that was a type sealed vp now with a most forcible sacrament in changing of his name and was fully performed in his posterities enioying of Canaan Apodosis or Application We haue here also on both sides Iacobs and his Esaus certaine sacraments signes and prodigies One difference is that our Iacob now enioyeth his Canaan which that Patriarch had here but in expectation wherein our Iacob hath had also a change in some sort of his name from Sixt to First from Scotland and England to Great Britaine thereby vniting as it were so many Tribes vnder one title of Israel Our signes were those strange and extraordinarie workings of the firmament aboue preceeding the blast Our prodigies were these strange generations of Lions in the Tower whilst the Traitours build in the Towne Some thought mala omina because wee were too neere mala omnia but I construe it rather as a mercie of God who as hee had giuen his Maiestie by true discent from one hundred and sixe grand-fathers a Lion to his Armes and planted in his heart that true Lion of the Tribe of Iudah so would hee seale vppe vnto him how strongly hee would stand for him in this wrastling by making rather a Creation then Generation of Lions to carrie as it were his Maiesties own word In defence against all such as shall fight against the Lambe Ren. 17.14 On the part of our Esaues were also changed names for changing of Kings and Nations as was in Faulkes that Cotholique Falcon. Then they tooke their blessed sacrament Winters confession onely fit for sealing vp so bloodie a sacrifice Now qualis pater talis proles the Pope and his Packe their Primar their Pattent their Sacrament their Seale the Pope their head Good Lord who was Priest Of Conscience I might bee perswaded it was the Diuell in his Pontificalibus all good Aequiuocators But alas for a little of our Iacobs serpentine wisdome here to examine this subternaturall operation of this their Sacrament as whether there was in it a perfite Transubstantiation or not And if a perfite Transubstantiation tantus quantus totus quotus talis qualis caetera reliqua omnia nihil conforme to their fictions then what did it seale vppe in these receiuers Saluation or Damnation If Saluation then farewell heauen for my part for such a villanie was neuer heard of since first the execrated Pope was ex-screated Damnation who dare iudge lest he be iudged for it may be and God grant they die penitent and so be saued I haue knowne the blessed Sacrament worke in men both a sorrow and abstinence from smaller sinnes but to swallow their God for sealing vppe a resolution in so many harts to sacrifice their owne soueraigne Lord with so manie soules nine Pater Nosters that is plaine Poperie True Religion is like true coine it hath alwaies on the one side God in some word and the King on the other whatsoeuer is not so is counterfeited This miserable age is too much exercised vnder pretext of Religion aut in delendis aut declinandis regibus God saith Eccle. 10.20 Curse not the King no not in thy thought Poperie saith Curse him not in thy thought but ere euer hee be able to know thy thought giue him a blast aequiuocate then if the blast hold not hang him that missed him but if it holde canonize him that hit him Hang all Aequiuocators But leauing to eternize my Fire from the quantitie but rather the quality of my fewell I go about to that corner of our great expectation of your Maiestie after the example of Iacob in a thankfull memorie of so great and gratious a deliuery And Iacob called the name of the place Peniel Gen. 32.30 for said he I haue seene God Protasis or Proposition One thing doth Iacob here immediately after his deliuery and an other afterward chap. 35. 2. Apodosis or Application So did our Iacob immediately after his deliuerie goe to Bethel that is Gods house and there solemnly praised the mighty one of Israel as the onely author of his deliuerie to which all his people said Amen And this Tuesday beeing as it were Tuyce-day for his wrastling first dies Martis by blood and now Vulcan by fire so hath his Maiestie turned the same daies for euer in daies of Gods diuine seruice in perpetuam religioam reimemoriam Then Iacob saide vnto his houshold Gen. 35.2 and vnto all that were with him Put away the strange gods that are among you Now Sir haue we done with words of praise and come to workes of praise Wee see euen in our Patriarchs house and followers a deformitie strange gods The like seeth your Maiestie both in your Court Country We see
also in Iacob a constant couragious zeale to reforme both without exception of persons yea he suffered not so much as his own Rahel to keepe the stollen gods of her father Laban Gen. 31.19 what lesse can we look for of your Maiesty No what lesse do your beginnings already promise vnto vs * Basilicon Doron Then Sir conform to your own grounds begin your reformation euen at your elbow and so to the extremities of your kingdome So this corner of my Bonefire for your house the next for your people For both one generall No trusting a Princes person to seruants nor the keyes of the Cōmon wealth to Gouernours diuided from their Maister in religion chiefly professing that religion which onely of all maintaineth for a Maxim to cut off Maximos for a Principle to kill Principes a practise without any president whervpon hath ensued this late little treason Ironia Antitheses for the people Iacob came not to his Canaan by conformities neither shall your Maiestie euer enioy long your Canaan by them Iacobs posterity had a great many mightie Nations to cast out of his Canaan Ios 5.1 differing from the true seruice of God your Maiestie hath but one who will neither serue God nor you Iacob his posteritie made but rashly a couenant with the Gibeonites in Canaan Ios 9 3. your Maiesties couenant was craued by Romish catholikes refused by you further thē euery particular mans behauior dutifull obedience might demerite whereof my selfe was a witnesse too much grace for so much ingratitude The Gibeonites were contented to draw water hew wood for the house of Iacobs God The Romish Catholiques wil kindle fire and burne wood to blow you vp because ye do not suffer them serue their own god Then Sir away with them and as after your Diluge you purged your Land of bloud so after this Doomesday purge vs from strange gods At that Diluge your Highnesse made a law In the Parliament next following that no man should beare the name much lesse the nature of Esau Gowrie let also your lawes nowe abolish both the name and nature of Romish Esaues Trust not their Oathes for Non est fides sake nor their subscription for they admit interpretation by way of Aequiuocatiō they breed Distinguoes which draw on your Extinguoes The onely vniuoque way is Away with them But this were hote No wonder seeing it is the breath of a fire can my fire in a fierie subiect against false firy subiects speake other then a fiery language My Fire burneth only for King Country and yet quicke with both shall it be cold with those that would burne both Obiect But All would not so therefore all must not away Resp God knoweth how many do or how long they shall think so Yet all Popery away seeing al sorts of Papists haue thought so Marke my Induction Ecclesiastiques and Laicks haue thought so of Eccles Jesuits Secular Priests haue thought so Of Iesuits Priests and Prouincials haue thought so Of Laicks Subiects against any Prince and euen against their owne Prince haue thought so Subiectes Seruants against both their owne Prince and Maister haue thought so Of late all these Disciples and Children thought so and of olde Papa pater and Roma mater both thought and taught so And J pray if this Pope-religious blast had not beene what Iesuits Priests Subiects or Seruants of that sort could giue more esperāce of duty then these same that were in None then still away withall Popery And since Rebel-religion is al the riches we haue from Rome his Ma may better say to father Pope then the King of * Gen. 14 21. Sodome to father Abraham Da mihi animas bona cape tibi Let the Pope take home both his goods and his Gods let the soules bee our Soueraignes Soules in Ciuilibus properly and peculiarly in Sacris to follow their Moses leading them from Pharoas slauery to Gods seruice and if this cannot be let Gods goods and good men all goe Then though we trust none there is no fiery triall blowing ouer Sea is not blowing out of the World Trust them No. J haue seene not so long since Papo-Catholiques subscribe once sweare and subscribe twice Communicate sweare and subscribe thrice fall back foure times yea some of thē come to that height as to bear some office in our Church and yet remaine Romish Good Lord But seeing I conceale my owne name I will not reueale theirs howsoeuer ready to giue proofe of all to such as both know me and haue authority to call me to my aunswere in truth without Acquinocation for all are yet aliue So Non est fides sera anda hereticis that Is to say Nulla est fides his Catholicis But here the pitty of bewitching Popery that Gentlemen who in their ciuill society make conscience to breake their smalest promises yet by a position of Romish Religion are so farre coosened as to conceyte not onely a lawfulnesse but euen a merit to breake all the bondes of Nature God and Man Blow vp all Then shall the safety of King and State depend vpon their dispositions in their Religion Or rather dispose of them and their Religion for their owne safety Obiect But there be some Mild ones so saith our late Libeller some fiery some dipassionat Catholiques Against the Earle of Salisbury Aunswer Answ They be euen iust so many fiery and dispassionat Traytours J proue it by his owne libell The first he concludeth on himselfe The second the blessed Sacrament saith hee is once more taken to kill his Ma. Counsellour the Earle of Salisbury fiue good men of the dispassionat sort yet all goe on fire a blast for the King a Shot for his Counsell and I dare auouch that whatsoeuer hee bee dare call that a Blessed Sacrament which is onely taken for binding men to such bloudy attemptes is a Traytour not onely to the King but euen to Christ himselfe Is Christ a King himselfe the Sauiour of the world become nowadaies a common cut-throat of Kings Swearing to kill all such as Traitor-Catholiques conspire against No he will still make such Sacramentes prooue as before but as bloudy Excrements against their owne heads But because our * To the Earle of Salisbury Libeller is come to Fannes able to seuer the fault of the professor from the prefession it selfe which he complaineth wee haue not To shew them plainely we can distinguish Distinguenda and so not confound Professorem Professionem Thus it goeth Professor is Traytour Doctus Professio is Traytour Docens Professor is the Vessell apt to receiue any liquor at the first Professio is the poyson infecting euery Vessell which receiueth it Now Maister Fanner where saie you the fault is Is it not in the Profession And such as once sucke the milk of it and become at first as you call them but Mild ones are easily made to receiue stronger foode
Pope Phaeton drawne by Wilde Iesuits and attended by Catesby Persie Digbies all good Catholiques falling once more on the land will burne vp Iacob with his Rahell his Ruben and hys Leuits the whole Princes and people of Israell Gather it thē altogither leaue not here and there a sparkle lest either Aeolus blow or Vulcane beate so we haue a new blast for the Pope and the Diuell are sildome at wrath they be both cunning Aequiuocators Gather them not as they did you to an vnknowne destruction but either to a hopelesse coniunction or a happy separation Let Maiesty seat it selfe on the Throne of authority assisted both with Iustice and Mercy and so giue them one Ite missa est for all And surely it is a sore persecution where the seed of Rebellion blowing vp Prince all for religion is sent for preuention sake in peace to the soyle of their owne Religion here it is no fire J hope What craued the Isralites but * Exod. 5 3. leaue to goe worship in the wildernesse What craue our poore Bretheren oftē burning in Spaine but for not yeelding to them Religion more then leaue to retire But such Pharaos Ethnicke and Catholique like that * Luke 16 8 Steward wise his owne generation may teach vs more prouidence in our profession Since this I le was accursed of the Pope in our Princes and so cast in Christs handes Popery hath neuer prospered here It taketh more false and artificiall fire to foster it then do Oranges and yet is euen rotten before it be ripe Else where can be Ladies found that can giue the blind their Legges Virgo Hallensis and Aspricollis Lipsius and the lame their eyes in euery street corner a Christ and towards Rome is Religion so ripe that from euery tree they may pull a Pope-granat a Pater-garnet So Ite missa est is the only best both for their soules and our bodies But my fire being build for ioy and now neere spent time it were that our mirthfull Chorus went once about it in this order Our Iacob holding in his one hād the Princes of Israell the Nobility in the other his Leuits and Cleargy followeth or rather chaseth them the whole body of Israell crying O Iacob Prince of Israell proclaime not but practise a reformation vnto vs preserue vs from fire Iacob answereth Put away these strange Gods that be amongst you and setteth them a worke to see to their owne safety in all time comming Then Princes of Jsraell make no more couenants with such Gibeonites whom nothing can bind to Iacobs god nor from whose fire nothing can deliuer Iacobs selfe All lyeth on Iacob for except he preuaile among men no hope of reformation for both in Church and Nobility are a kind of strange Gods The Church heere is two-fold and so farewell one-foldnesse one sort is who can neither be knowne by Coate nor carriage to be Church-men but like a pack of wilde Mulets whose nature is the more they are loaden the lighter to goe charged with church liuings can neuer be ouerburthned with benefices taking it for the cheef mark of their Christianity that they haue diuided Christs coat and parted his patrimony amongst them Ios 7 11. Church-men not of calling but so called Sacrilegious Achans who haue not onely stolne in the minority of our gratious King from the house of God things consecrated but euen the execrated also the Babilonish garment and the tongue of gold and the portion of Leui thereby tying the golden tongue of Christes Gospell but haue also made such Lawes and haue cloathed thēselues with such offices as may bee able to maintaine them These Achans can say in time of neede Let the King liue of his owne and puram eleemosinam to the preachour But praysed bee GOD our Iacob hath appointed as did Iosua a to morrow to them to sanctify the people that the execrable thing may bee taken away and so this their strange God not onely put from them but maintenance giuen for planting the true God amongst them The other sort is the Preaching but not fully priuiledged Church being abridged of the former both of liuings and liberties True Leuits but a Strange GOD hath also cropen in amongst them a sparkle of the Powder of diuision * Gen. 49 7. Deut. 10 8. For where God at first diuided them among the rest of the People for theyr instruction they bee nowe diuided and at oddes among themselues to their owne destruction all busied about white and blacke while Catholiques carry away soules and bodies in ceremonies more then substance disputing anent Discipline while the other ouerthroweth the Doctrine Heere would our Iacob faine haue the strange God away and restore the Leuits to there former state onely yet impeded by Leui his disputes and Achans difficulties God accord the one and remoue th' other that as Leui first issued out of Iacobs loines so our Leuits hauing their libertyes restored by our Iacobs lawes may with their Iacob so soundly iumpe ioyne in the cause of religion that in all his Kingdomes the onely * Gen. 31.53 God of Abraham be sworne by and not with Laban the God of Abraham and Nahor that is a Papist a Puritan c. And his Leuits againe beeing an estate of all others seated most in the harts of the multitude able in one day yea all in one houre weekely to speake to all the people which Iacob cannot do may be made the mouth of Iacob to his Subiectes for knitting their harts vnto him Heere is both piety and pious Pollicy Loyalty and Religion God and Caesar The Nobility too much giuen to nouilty almost running ouer strange Realmes and so bring home strange Gods Some such reformations as begin at the Kings throat so dyd Gowry others and too many a little Catholike powder too ready for a Blasts Shot And howsoeuer no man will hold that so soone as a man is turned Catholique he is straight turned Traytor God forbid yet I say hath he so soone planted in him that powerfull seede of Treason which seconded by smooth Seminaries doeth by degrees draw him vnto the depth of many desperate sins to which of his owne nature he should neuer haue inclined first perswading that sinne is venial then that sinne is not sinne and last that hugest sinnes are highest meritorious And though each spirit bee not alike desperate in daring because perhaps not alike laboured yet if the Moone had changed on vs comforme to their Catholike Calender as the fieryones should haue executed so the Mild ones wold haue accepted the common benifit counting it bonum though not bene factum They had all stood for Nouations a newe world a new King and a new Religion The Mild ones serue to harbour the fiery ones one Missa is Mistris to both both haue one generall end Tolerations Alterations or if al faile Exterpations Away then with all Popery hot or cold and God strengthen our Iacob to go on in his beginnings * The last assembly assisted by the K. at Haly Rude-house before he entred his Canaan for order taking with the Education of the yong Nobles of his land chrifly such as should bee sent beyond Seas left by such Romish Regeneration frō Traditions the treasure of Treasons and vnwritten Verity masked with a counterfeited charity Princes bee not brought againe to the shāmbles and the people as Beues for sacrifices Thus sir my fire hauing spent much of his endles fewel Affection giueth out this one glimps as his last breath on your own sacred person That seeing you are found to be in Name and life a Iacob in Birth right and blessings a Iacob in Esaus and Enimies a Iacob in Tentations and Wrastlings a Iacob and in strength and preuailinges a Iacob so in dutifull thankfulnesse you be also a Iacob * Gen. 35 1 God then biddeth you as he bad Iacob arise go vp to Bethel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnrip in Gods house Then with Iacob take with you your houshold and all that are with you and so many as will not goe with you to Bethel Gods house send them to Bethauen the House of vanity the land of their Jdols Doubtlesse the most part will quite their Idols * and giue Iacob their earings the cause of their errings which then your H. may hide as did Iacob vnder a Oke of euer lasting obliuion Danger on successe are neither to bee feared the fear is on their side for no strength in strange Gods You see how small a circle can exercise their minds how little a mark raketh vp whole fiue Romish Musketters euen your Ma. most faithfull * The letter to the Earle of Salisbury Salisbury but alasse it is Virtutem viri non personam they aime at But howsoeuer better it were to leaue cōquering then dye yeelding better to repaire Religion decaying then restore it once lost better die martyred then onely murthered and better Vindicate in time our Iacobs life then to reuenge his vntimely death What if none were to assist but he that fought for him at Perth That informed his minde at our late Parliaament In the first Iacob expected a Banquet not a Reformation in the last he intended an Vnion not a Separation Sword and fire haue assailed but neuer preuailed and shall that God distitute Iacob now wrastling for his glory Besides the whole body of his Subiectes ready as feete to carry him numbers of his Nobles as armes to defend him his Leuits as the Trumpets of his mouth at whose sounding the Walles of Rome shall fall downe before Iacob as did Iericho before * Iosua 6.20 Ioshua And among many thinges forspoken of old of our Iacob from whatsoeuer spirit they breathed hauing now their full performances this al so was one That he shall pull downe the VValles of Rome which spiritually vnderstood may proue in the power of God that as in Rome Ethnick * Scaliger Imperij fuerat Romani Scotia limes So in Rome Catholique Romanae fuerit Scot ' Anglus origoruing Amen without Acquiuocation FINIS