LVCTA IACOBI: OR, A BONEFIRE FOR HIS MAIE­sties Double Deliuerie, from the Deluge in PERTH, the 5. of August, 1600. And the Doomes­day of BRITAINE, the 5. of Nouem­ber. 1605.

ECCLES. 10.20.

Curse not the King, no not in thy thought, &c: for the foule of the heauen shall carrie the voyce, and that which hath wings shall declare the matter.

Serò sed seriò.

Seene and allowed.

LONDON, Printed by T. C. for William Welby, and are to be sold at his shop in Pauls Churchyard, at the signe of the Gray-hound. 1607.

TO THE MOST happie Prince, IAMES the first, by the grace of God, King of Great Britaine, France and Ireland, &c.

YOur Maiesties most blessed deli­uery by the power of God from that bloodie Diluge of PERTH, and this Fierie Doomesday of BRITAINE, being to all your people a cause of Gods euerla­sting praise, & their present ioy, as the multitude made shewe by their Bonefires, whose earthly smokes in great measure ascended the heauenly regions. It hath kindled such a Bone­fire in the furnace of my breast, as must needes bee knowne to your Maiestie; whose Builder is an in­ward worker, whose Fewell is Affection, whose flames may well warme, but neuer harme you: and the more you anneere them, the more tem­perate shall you finde them, comforting such as loue you, and consuming such as hate you: whose gleames I haue made first to glance on your Maie­sties selfe, secretly and vnsigned; as being vnwor­thy [Page](though they should euen please you) to pre­sent them; much lesse to come in your presence, if they should offend: leauing to your Maiesties most royall and vpright iudgement, as you finde my Fire well built, to set it where you will haue it seene: or being fallen from his grounds, more for­mally to reedifie it: or if of too grosse materialls, to purge the drossie errors of it: or if nothing of it like you, by a breath of your Maiesties mouth vtterly to extinguish it. Doe as you please (Sir) for so long as I liue shall I euer loue you. Your Deliuerer be alwaies with you. From towards the con­fines of your Maiesties Canaan, Tuesday, Doomesday 5. Nouember. 1605.

Your Maiesties most loyall and louing subiect, without any Acquiuocation. Vniuocè-catholicus.

TO BOTH SORTS, as well Vniuo-catholique, as Aequiuo-catholique Readers.

NO man lighteth a candle to put it vnder a Bushell; and no man buil­deth a fire of publike ioy, and shutteth it vp in priuate chimnies. Those Rea­sons haue ouercome my priuate reso­lutions: and howsoeuer the iust feare of my owne infirmities did awe mee; yet, seeing my betters perswade me, my dutie bindeth me to let it goe: And since the royall eyes both of Clemency and Knowledge haue once looked vpon it, what care who passe by it?

That it was not then so early as others, take it not to haue beene my slownesse in beginning: for mine eares no sooner heard, then my heart reioyced, and my hand set it selfe a worke. Neither was it my long somenesse in buil­ding it: for my whole bodie is but a chest of such fewell. Nor yet was it my feare it should quickly die; for vntill the memorie of the fact die, my Fire shall alwaies liue. But thus it is, whilst vpon the point of such a practise, all mēs tongs wagged, most pens walked, & the whole world wondred, it was not then necessary my Fire should haue appeared, being fitter to awake men now from the slum­ber of forgetfulnesse, then to haue accompanied the tri­umphs of their ioyes.

That it goeth out thus namelesse, doe not impute it to [Page]any feare of party bloodie, or firie; howsoeuer, I must confesse my selfe much younger in Treatises then yeares: for who shall feare to defend his Country, so gratious a King, so glorious a cause? No, my Fire hath no feare, and in this could I willingly say, Meme adsum qui feci, &c. But thus it is; I finde that as the grauitie and great­nesse of Authors, bring often credite to bad causes, and make Paradoxes passe for probable: so, meane and ob­scure instruments darken most graue & true argumēts; then while as no man knoweth the Author, all men will take them to the matter. Wouldst thou then haue mee leaue my Treatises? I beseech thee leaue thy Treasons: fire not our Parliament, and I shall not foile thy profes­sion.

To you then of the Vnivoque sort, true Christians, loyall subiects: let my fire serue to quicken your memories, comfort your hearts, confirme your hopes, and encrease your thankfulnesse; calling backe your mindes to those Parliament mines: so that that day which was once thoght so admirable, may be held euer memorable. For­get neuer then these two restlesse Arch-aequiuocators, the Diuelin an Oracle, and a Iesuite in an Oath.

As for you of the vocation of Aequiuocation, halfe tongued, hollow hearted, and disloyal Subiects (for what serue faire words in so foule warres, where no quarters are kept?) To you, I say, could I wish my fire as a flame of your dreamed Purgatory, to diuide (not your soules from your bodies, as you doe with vs) but that seede of Sediti­on from your soules; that as you are the naturall breede of our soile; so ye might proue the loyall subiects of our So­ueraigne.

Let your submissiue Parere, meete his sacred Impe­rare, and not dresse a Perire for him, his posteritie, and [Page]whole state, by a Popish, Antichristian, Aequiuocating Conspiracie. But what talke I of Antichrist? seeing the Iewes and Iesuites iumpe in one: the Iewes looking still for Christs comming, haue lost Christ come: And the Iesuites (as all Romish Catholiques) looking for Anti­christs comming; hanging him on the hornes of their Altars, and harbouring him in their hearts, yet are lost by their ouer looking him.

God almightie either seperate that Religion from you, or else both you and your Religion from our Region. Amen: without Acquiuocation.

Yours as free as his Fire is, Vnivo-catholicus.


Pag. 47. Aetnian, reade Aetnaean.

Pag. 49. penult. In, reade I.

Pag. 52. 18. here it is no, reade here is no.

Pag. l. 22. them, reade their.

LVCTA IACOBI: OR, Iacobs VVrestling.

HAuing both often and earnestly cra­ued of the eternall God, that some happie occasion should present it selfe, whereby I might testifie to the world a part of such graces as he hath bestowed on me, (Not worthy of the least of all the mercies, Gen. 32.10. which hee hath shewed vnto mee) to the glorie of his name who created mee, and for the weale of my King and Country: to both which, both by my birth and benefites hee hath bound me.

The two miraculous deliueries of our soueraigne Lord King IAMES, from those late (wee hope last) and most of all foule, and fearefull attempts, haue occurred: which, as they are to all, a matter full of endlesse praise: so doe they draw mee to a more deep meditation, then to be smothe­red vnder the bushell of my onely breast. And therefore haue I (though hardily, yet) most humbly published the same vnder the title of the VVrastling of Iacob; with which, as they haue many dissimilitudes; and of these 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, [Page 3]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 [Page 4]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 shalbe 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 [Page 5]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 [Page 6]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 [Page 8]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, [Page 9]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. One word then, God encrease and sanctifie.

This for the Birth-right: followeth the Blessing.

Protasis, or Proposition.

Iacob thus enioying worthily the Birth-right, must needes haue also the Blessing be­longing therevnto, which his mother Re­becca bringeth also to passe.Gen. 27.5.

Apodosis, or Application.

Our Iacob, (hauing since his birth, for both his parents, but his onely mother as parens partus aut sanguinis, and her late Maie­stie of England, as parens possessionis seu haeredi­tatis, and so iustly his mother) hath (I say) in spite of all repining Esaues, borne away the blessing proper to his birth-right, in [Page 10]both his mothers. For as to his owne na­turall mother, howsoeuer such Esaues as stroue with him in her belly, went about by all meanes to frustrate him of her bles­sing, by throwing her from her throne, and inuesting him in the kingdome before he was ripe, putting the scepter in his hand before he was able to beare it, & the sword before he could sway it; yet, he growing in yeares, and more in grace, his obedient behauiour, together with his innocencie, so sweetely smelled in her nose (Gen. 27.27, 28. as did Iacob to his father) that shee proued both a louing Rebeccah, and a blessing Isaac to her Princely Iacob.

As to his other Rebeccah Haereditatis, whom our Iacob in end onely had for all, and did vse as all; the world did see, how little all such Esaus as stroue in title with our Iacob, did preuaile at her hand; yea, and kept vn­der by her hand; and the full blessing reser­ued to her owne Iacob; howsoeuer shee re­lented the publication of it, partly looking to her selfe, whom she must first loue; part­ly like a louing mother, sometimes frow­ning on that childe shee best loueth. But as [Page 11]her Maiestie waxed olde, and became full of daies, and dimme eyed withGen. 27.1. Isaac, shee then called for her Iacob, and so fully bles­sed him.

Thus farre, both of the Birth-right and Blessing. Followeth the Mariage.

Protasis, or Proposition.

Next is Iacob set on his Mariage, Gen. 28.1. and sent to his owne kindred, forbidden by his fa­ther to match with the Cananites. Where­by is shortly meant, not onely the carnall alliance, but also and more, the spirituall coniunction to be respected.

Apodosis, or Application.

Our Iacob being now without father or mother naturall, is by that all-sufficient God of Iacob instructed, conducted and re­strained from matching with the kindred of Cham, promising him golden hills, & Ca­naan before the fulnesse of time, if so be he would leaue the tents of Iacob, Religion: and [Page 12]so is hee mooued to goe: euen to his owne kindred, with whom his predecessors had happily matched before, and neerer to the tents of Iacob.

This point of the Mariage hath also two parts. First, Iacobs Iourney. Secondly, his successe in his Mariage. The Iourney a­gaine two things. First, the course of his passage. Secondly, his vision in his passage.

Protasis, or Proposition.

Iacobs passing was towards the East, his trauailes long and wearisome.

Apodosis, or Application.

Our Iacob held also Eastward, and (be­side the ordinarie custome of Princes) past in his owne person per mare, per terras, per tot discrimina rerum. Followeth the Vision.

Protasis, or Proposition.

Iacob saw a Ladder reaching to heauen;Gen. 28.12. Christ with Angells on the Ladder going vp [Page 13]and downe: God aboue it, promising two things. First, to bee his God, and bring him backe againe. Secondly, to giue him that same Land of Canaan that hee promised to his Fathers, Abraham and Isaac, &c.

Apodosis, or Application.

Our Iacob well instructed in that Vision of the Ladder, Christ our Sauiour; hee found the fruites and performance of the first part of the promise of those ministring Angells, who walked (as it were) vpon the verie Ship-ladders for his safetie, against these droues of diuellish VVitches, as hee twice crossed the seas: here was hee our Ia­cobs God; thus broght he him safely home.

As to the second part. The correspon­dence may bee thus applied (without of­fence) speaking of Canaan, not as it was a type of the Kingdome of heauen. Canaan was thrise to three seuerall persons promi­sed, to Abraham, Isaac, & now here to Iacob: So is our Iacob (now enioying his Canaan) euen the thirde person from his grandfa­ther, who first issued out of the loynes of [Page 14]King Henry the seuenth, whose line expi­red in the person of that renowned Ladie, the late Queene Elizabeth, who contented to liue continent, and so wedded to Virgi­nitie in her choise of Chastitie, full 43. yeres in peace and piety gouerned her people; a mirror to her sex, a miracle to her age, and a patterne to all princely posterity: who as at her departing, she did part her people with a great blessing; so did she impart to them a greater, in the person of her and our Iacob; a Salomon, 1. King. 5.4. setting all his subiects at rest on all sides from all their enemies, of whom she might iustly say, Si non peperi, saltē reperi quem peperisse volui: delighting euer since his entry (most Salomon-like) in the works of Vnitie, by knitting in one the heartes of his King­domes, already seated in one Continent, a cause to make vs coalesce in one: and both by sea diuided from Princes adiacent; pro­claiming hereby, that no forrainer should beare rule in this Iland: whereof that Law, Nemo transmarinus, &c. was a prophecie: both of one language, telling vs that we are not to build vp a Babylon by diuision,Gen. 11.6.7. but reedifie a Ierusalem through power of that [Page 15] Vnitie, which hath for the most infallible bond of our Vnion, ioined vs already in one Religion: onely impeded by the common enemie, both of his title, and life, Dolmans, Persons, traitour Catholiques, deuouring all vnder colour of Religion.

But if these Doomeseday Priests had euer said Messe vpon this Altar, of the old Testa­ment,Deut. 27.17. Cursed be hee that remoueth his neighbours march: then had they no more transferred the right of a Crowne for Religion, then Religion for a Crowne. No,Gen. 31.53. Iacob and La­ban when they parted at Mizpa, were of di­uers Religions, and swore by diuers gods, that they shuld not come ouer that march for others euill. Or if the Popes in this point were as good nowe, as was Numa Pompilius that Romane King, who placed that stone Abaddir, as the God of Marches in their Capitole, punishing the transgres­sors by death; then (I say) the Popes priests had preached with Pompilius the god of Marches, more then the God of Messes: the first beeing plainer in the Scripture then the other, and not to stirre vppe such E­saues. to quarrell Iacob in his Birth-right. [Page 16]But let that Ethnicke teach those Catho­liques. Onely hath this corner of my Bone­fire delited to sport it selfe, with these two delightfull Princes, Rebecca and her Iacob. Followeth the successe of Iacobs Mariage.

Protasis, or Proposition.

The cheefest blessing heere recounted, is, the beautifull children that God gaue to Ia­cob.

Apodosis, or Application.

So hath our Iacob more Oliue plants about his table, Psal. 128 4. then most part of christian Princes. And thus farre for the Comparison of our two Iacobs, in name and life a Simili.

Their Dissimilitudes.

Protasis, or Proposition.

The Patriarch Iacob had but one Esau.

Apodosis, or Application.

Our princely Iacob had many Esaues; a di­luge of Esaues, a Doomesday of Esaues.

The Preperation to the VVrastling.

Protasis, or Proposition.

Now Iacob taketh his Iourney at Gods command to make for his own Country,Gen. 31.3.27, 42, 43. where Esau was before him, whose terrors began againe to touch him: which he had hitherto escaped by his mothers meanes.

Apodosis, or Application.

Our Iacob, being about some fourteene yeres of age, taketh the fields & the authori­ty in his owne hands; & so is by the son of that old Esau, who wrastled with him in his mothers wombe, the second time assailed.Ruthuen­rode. Thus are the mother & the son, Princes; by the father & the son, traitours; twice perse­cuted: for the which this second Esau after­wards lost his head.

The Dissimilitudes of of those Iacobs in their Preparation.

Protasis, or Proposition. 1.

Iacob the Patriarch feared his brother E­sau, because hee had preuented him, both [Page 18]in his Birth-right and Blessing: and so the lesse danger being foreseene.

Apodosis, or Application. 1.

Iacob our Prince, had no feare, because no fault: and so the lesse feare, the more daun­ger: for Esau Gowrie had his Birth-right pre­serued to him of our Iacob, which olde Esau his father had iustly forfeited. And those Catholique fire-brands held most of their honours of our Iacob: Many oddes.

Protasis, or Proposition. 2.

Iacob goeth to his brothers roomes, to possesse himselfe in Esaues Birth-right, and thence is his feare.

Apodosis, or Application. 2.

Our Iacob is bidden by Esau, and so loo­ked to be welcome: so, that Iacob doubted; our Iacob trusted Esau.

Protasis, or Proposition. 3.

Againe,Gen. 32.13, 14, &c. Iacob sent gifts to asswage Esau.

Apodosis, or Application. 3.

Our Iacob is propined by Esau, promised great wealth, heapes of gold.

And thus for the preparation.

Followeth the Comparison of the Esaues. First, a Simili.

Protasis, or Proposition. 1.

Esau was red.

Apodosis, or Application. 1.

So are our Iacobs Esaues, blood-red, and fire-red.

Protasis, or Proposition. 2.

Esau was a cunning Hunter, and dwelt in the fields.

Apodosis, or Application. 2.

Esau Gowrie was (as wee call it) a cun­ning Realm-raker, a hunter, able to catch the Diuell. And our Roman Esaus, cunning Pha­risies, Mat. 23.15. compassing Sea and land, to make one of their pro­fession, and so make them seuen-fold more the sonne of Sathan then before.

Similitudes of our Iacobs, Esaus a­mongst themselues.

They haue first one generall cause. Thou killedst olde Esau my father (said bloody E­sau to Iacob) and Romane Esau, thou killest our father the Pope. an honourable quarrel for Iacob.

Answers for Iacob.

1 Esau Gowrie thy father, was a Traitour to the King; and so the law killed him. But as I was then Minor: so by my owne cle­mencie haue I put thee in better case then I found thee.

2 Roman Esaues, your father was, and is still, a Traitour both to God and Kings, whom God by his breath hath and shall a­bolish: which as it began ere I was borne, so haue I neuer yet put you in worse case then I found you.

Secondly, they had all one end, destruc­tion of Prince and people, sword and fire, body and soule.

Follow the Dissimilitudes of the Esaus of those two Iacobs.

Protasis, or Proposition.

That Esau was elder Brother of that Ia­cob, and so by lawe of nature might chal­lenge a preheminence.

Apodosis, or Application.

Our Iacobs Esaues were all younger, no brothers, but subiects bound to Iacobs obe­dience.

Protasis, or Proposition.

That Esau denounced a faire warre, by open conuocation.

Apodosis, or Application.

Our Esaues pronounced a false peace, by lurking Aequiuocation.

Protasis, or Proposition.

Esau and Iacob met and were agreed, Gen. 33.1. and so peace.

Apodosis, or Application.

Our Esaus also met our Iacob, and were a­greed, and so perfide. For first, Esau Gowrie [Page 22](as my selfe was both eare and eie witnes) at his first reencounter with our Iacob at Falkland, was thus by his Highnesse entreated; That as he had seen more thē others his fellowes, and (as his Maiestie had heard) made good fruites of his trauailes: so hee would pray him to giue proofes and presi­dents of it in the partes of his preferment, for reformation of such enormities as his Maiesty was then about. All was accepted & promised. But he was hollow-hearted, as he quickly proued: for he aequiuocated.

Againe, Romane Esaus met (among others) our Iacob, both at his entry to England, and at the Parliament: yea some of them receiued to inward seruices. In this they all agree, that from, and in the same place they agre­ed with Iacob, the one inuited, the other de­uoted him to his death. A bloody ban­quet! Afirie Religion! The first sacked bo­dies, the second sacrificed soules:2. Chro. 7.5. not a Sa­lomons sacrifice to dedicate houses, but to sa­crifice both Salomon & his houses: not with fire from aboue, but from the bowells of the earth below: nothing of God, but all of the Diuell their deuiser: a fine holocaust, a Ca­tholike [Page 23]sacrifice, a faith! as Catholique, as the whore that hatched it, euer either purging by the force of her powder, orReu. 17.2. poisoning with the cuppe of her fornication, all the Princes of the earth.

Thus for the Comparison of Esaus. Fol­loweth now the Wrastling it selfe.

And when Iacob was left alone, &c.Gen. 32.24.

When Man is weakest and most solita­rie, then are all sorts of assaults most forci­ble. Iacob was now alone, not so much as the day-light to beare him witnesse. But as to the similitudes of these wrastlings, are not that Iacobs recorded in Genesis? And our Iacobs, yet scarce past our eyes, much lesse our memories; and are also fully recorded according to the truth to the posteritie: so that I (who will neither adde nor paire) can nothing mend them. Onely I doe ob­serue here, how the almighty God did fur­nish our Iacob with weapons fitting each conflict: against bloody Esau, with Force and Eloquence. Force, in clasping (as he did) with him. Eloquence, as with stratagems to compasse him.

Eloquence, a rare vertue, and rarest in this Prince, in whose tong, so many good lan­guages dwell, as in their naturall soile.

Against fierie Esau, with more subtile weapons, Iudgement and Prouidence: Iudge­ment, in construing that Letter to Monteagle: Prouidence, in ripping vp the danger. O here did mount an Eagle in the heauenly skie of our Iacobs iudgement, else both Prince and people had flowen as fierie Eagles in the ayre. Here became our Iacob, from a milde Doue, a wise Serpent: else both Prince and people had beene stung with firie Scorpi­ons. And here our noble hunting Iacob, out-hunted those Romish Esaues, else both Prince and people had tasted a pipe of Ca­tholique Tobacco.

The differences of the VVrastlings.

Protasis, or Proposition. 1.

God wrastled with Iacob, in shape of a man.

Apodosis, or Application. 1.

Men possessed, or Sathan in shape of men wrastled with our Iacob.

Protasis, or Proposition. 2.

God wrastled with Iacob for assurance of his safetie from his brother Esau.

Apodosis, or Application. 2.

Our Iacob wrastled with his deadly ene­mie, fighteth before he feareth, and trium­pheth before hee be knowne in the field.

Protasis, or Proposition. 3.

God wrastled with Iacob for confirma­tion of his faith.

Apodosis, or Application. 3.

Our Doomesday priests blow vp our Ia­cob, because he will not renounce his faith: a meruailous Religion, all standing by mi­racles, dead mens bones, reliques for exor­cismes; new foundVirgo Hal­lensis, & as­pers collis. Lypsius. Ladies for all olde dis­eases. And now, hell it selfe, a fire for kind­ling of a Catholique Religion. En hic, illic, & esthic est Christus Rome.

And he saw that he could not preuaile against him; therefore he touched the hollow of his thigh.Gen. 32.25.

Protasis, or Proposition.

God wrastling with Iacob, could not, that is, would not preuaile; for so was his pur­pose; yet hee touched the hollow of his thigh, to witnesse vnto him that hee was a mighty Wrastler, and for a remembrance to seeke for his help in the day of affliction.

Apodosis, or Application.

Our wrastlers could not, because God would not suffer them preuail; yet had they power to touch the hollow of our Iacobs thigh, by reason so much blood was shed for his safetie, which is iustly cōprehended vnder the person of Iacob; yea, one indeede thrust through the very thigh: teaching ther­by our Iacob, that this conflict should not passe (as no more did it) without a memo­riall for his amendement. And so, howsoe­uer he escaped in his owne person,Vicounts Fenton, and Hadaington. yet loo­king on those whose blood bled as in his owne body: of which, two yet aliue and linked to Iacob, as out of diuine prouidence [Page 27]for two witnesses of Gods mercy, & two wakeners of their Maisters memorie for a perpetuall thankfulnesse of this deliuerie.

And the man (or God in the forme of man) said, Let me goe, for the day appeareth:Gen. 22.26. but hee said, I wil not let thee goe, except thou blesse me.

Protasis, or Proposition. 1.

The day thus appearing, and Iacob being victorious, the Angel then would haue bin gone. But Iacob fearing more and great wrastlings, would first haue a further bles­sing.

Apodosis, or Application. 1.

Thus also did appeare the daie to our Ia­cob, as well from our Diluge, as our Doomes­day Papists, who wrastled indeede most in the night. And God grant a fullie clear day for clearing the cloudes of this last wrast­ling: for which my Bone-fire kindleth two lightes from two corners. The one, to let vs throughly see and examine the causes giuen out by these Esaus against our Iacob. The other, for a deuouring death to al such as haue wrongfully wrastled.

The causes (as the Esaus) were two fold; Blood and Fire; Blood in the Parthian Esau of Perth, falsly charged (as saide is) and truly remoued both by law and minoritie. But now turne it ouer, Iacob is Maior and victo­rious; then purge the land from blood, else what excuse against the next bloodie wrastling: for though Gowrie falsly allead­ged blood, yet did God at that time iustly wrastle with Iacob for blood:Gen. 7. yea, blood had then most like a flood of Noah drow­ned the land: so that whilst your Highnesse was on the toppe of all Gowries house, yet were you in blood to your gorge. But since it pleased our good God to make euē Gow­ries owne house your Arke of Noah in the midst of that diluge, and also to settle since, the great Arke of your royall estate so plea­santly vpon these sweet Mount of Armenia it followeth then (Sir) that like a faithful No­ah you send out still some to spie, how the diluge of blood decreaseth in your land, not Corbie-messengers (for wee haue too ma­ny such in trust already) but Doues, Or Rauen-messengers. Gen. 8.7, 8, 9 more neere to Noahs owne nature.

Now (Sir) these be my most temperate [Page 29]flames I spoke of at the beginning. A base affection will (euen in your presence) pro­claime your praise, & perhaps, a part againe disclaim his colors, & aequiuocate; so haue I here made you a Iacob: but it must be a mighty loue dare speake once of a Prince his es­capes; and this dare I, knowing I deale not with a proud Pope, non possū errare; but with a most christiā king, knowing Quis sit qui non erret. And therefore, lest I be met with the Philosophers reply, who being asked, which of all beasts he held for most cruell, answe­red thus, Exferis, Tyrannis, exmitibus adulator, will I (I say) be about to be as free (if it bee possible) from flattery, as they haue found your Maiesty frō tyranny; telling them (and most truely) that as those bloody escapes were not the faultes of your person, but of your Time, not of Nature, but necessity, frō customs tyranny, not your authority, born before you, & buried by you: So hath your Highnesse already wel begun to giue vs (as with Noah) a new generation, both by ac­cording our barbarous feedes, or enmities, and crying downe our cut-throte pistolls; wherein your Maiestie had euen a newe [Page 30]wrastling and small assistance. Onelie re­steth then, that as you are a Iacob and a no­ble Hunter (not forgetting your calling with Esau) you out hunt still all such bloo­die Hunters as brought you to those bloo­die bathes you then escaped. So noble hun­ting Iacob, since your Horne is alreadie blowen, the Forrest your own, the Foxes a foote, your louing subiects your Hounds, God the Maister Huntsman; goe on in this happie Hunts-vp, whose hollow­ings are so well heard by that holy one of Is­rael. And thus for the causes of our Di­luge.

The causes of our Doomes-day are more subtile & quintessented. Religion groun­ded on traditions, the chiefe foundament of all Treasons, whose principles are Fire and Brimstone, whose ground is from the decay of Kings and Countries, and whose end shall bee Sodome and Gomorrah. Here (as Esau Gowrie falslie vrged blood) doe Romane Esaues falslie vrge firie persecution, where­of our Iacob is most, (if not too much) in­nocent and free: yet God iustlie wrastleth heere with Iacob for fire, that is, a firie tri­all, [Page 31]too long neglected for purging this Land, from such firie breathed Catho­liques, increased by his Maiesties too much clemencic.

This error (Sir) as the former, we know to be no waies of your nature, howsoeuer of negligence: for as Princes are saide to haue manie and long eares, yet heare they (for the most part) but what their subiects bring to them. And wee know this Ca­tholique cause hath beene often disputed (and perhappes to your owne face) vnder est, & non est; both touching their growth, and your danger: and the Negatiue rather preuailing, because Runnagates were cropen in credite that coulde aequiuocate; till now your Maiestie hath had so liuelie a demonstration of it: so doe 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 [Page 33]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 [Page 36]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, [Page 36]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 [Page 37]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 [Page 36] [...] [Page 37] [...] [Page 38]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 [Page 42]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, [Page 43]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 [Page 44]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 cut­throat 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 ourTo 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 [Page 45]stronger foode, 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 [Page 46]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 [Page 47]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, [Page 48]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 [Page 49]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 withBodies. Somata, they wil haue bothSoules 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, [Page 50]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 [Page 51]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 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 [Page 52] 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, butExod. 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 thatLuke 16, 8 Steward, wise his owne generation) may teach vs more prouidence in our profession.

Since this Ile 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 [Page 54]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 [Page 55]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 [Page 56]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 onelyGen. 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 [Page 58]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 beginningsThe last as­sembly assist­ed by the K. at Haly Rude­house 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 [Page 59] 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 faithfullThe 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 [Page 60] 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 beforeIosua. 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:

Imperij fuerat Romani Scotia limes:
So in Rome Catholique
Romanae fuerit Scot' Anglus origoruing.
Amen, without Acquiuocation.

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