THE Triumphs of King Iames THE FIRST, Of Great BRITTAINE, FRANCE, and IRELAND, King; DEFENDER OF THE FAITH.

Published vpon his Maiesties aduertisement to all the Kings, Princes, and Potentates of Christendome, and confirmed by the wonderfull Workes of GOD, declared in his life.

Deuoted, Dedicated, and Consecrated to the most excellent Prince Henry Prince of Wales.

Printed at Brittaines Bursse, for Iohn Budge, and are there to be solde, 1610.

To the High, Mighty, and Mag­nanimous Prince Henry, Eldest Sonne to the King, Prince of Wales, Duke of Cornwall, and Rothsay: Earle of Chester, and Knight of the most Noble Order of the Garter, &c.

¶ Most generous and redoubted Prince, The Honour and Ornament of your age; The Hope of your people; The Subiect and Obiect where­on their most happy wishes dependeth; The STARRE of their fairest Fortune; The COM­MET of dreadfull terrour to their enemies; The Index, Abstract, or Compendium of the very grea­test Princes whatsoeuer.

HEere, vpon the rich Piller of your glorious name, do I hang vp The Trophees & the Honour of MY KING your Father, sowne through France, and dispersed ouer the whole world. Such holie spoiles are worthie your auouching, because they are due vnto none other, but onelie vnto your HIGHNESSE, in regarde [Page]that a person who is so neere vnto you, hath conquered & won them: And his Triumphant Triumphes, are the auguries, harbingers, & vant­currers of your infallible fortunes to come, euen as your owne Vertues do serue for a pattern and example, to them of MY LORD the Duke your Brother.

Accept them then My Lord, & by your fauorable looks, giue them all a speaking-power, as the Sunnes reflectiō did on the Image of Mem­non. And beleeue, that as one of yours, you shall finde me readier to lay hand on my sword for you, then on my pen, and would rather spend my blood then mine Inke, for your honour and seruice, in al, and by all,

My young CAESAR, and great ALEXANDER.

THou Eye of Europe, the Soule, the Heart, the de­light of all thy neighbours; France, Mother of curte­sie, and our ancient friend: Suffer, that (with a voice of Brasse) I may make heard through all the Corners of the earth, & euen to those worldes which yet are furthest off, cry out to that Iacobine Monke, and that Proselite PELLITIER, Do no euil at al vnto my King. For so cryed out the Sonne of Croesus, dumbe all his life time before, vntill hee saw the sword drawne to wound his father. If the childe for the Father, why not then the Sub­iect for his Prince? Their loue ought to be a­like or equall, & (in semblable actions) alike also ought to bee their duties, because the people are helde to be the Princes Children. [Page]For I see, that these two audacious and pre­sumptuous Phaetons, do labour by their flat­tering answeres (as with a Delphian sword) to open the bosome or breast of MY KING, to strike at his heart with a deadly stab, and to giue him the lie more couertly, then Tortus (to his shame) hath doone, coueting to impresse lies and falsities in the soules of euery one.

Their painted speeches and goodly prote­stations, makes my haire stand vp as affrigh­ted, pales my countenance, smites my hart, & teares open my lippes, to entreat you (good Frenchmen) to credite them no further, then Our King hath done. Hee alwayes deriueth sound iudgement from words, & by the verie mouing of the toong he knoweth the harts of them that make such Orations to him. Wher­fore, in beholding their books, he hath saide with God, Hilabijs me honorant, cor autē eorum longe est a me. These men honor me with their lips, but their harts are far off from me. In like maner there is nothing more daungerous then the teeth of a Serpent hid vnder greene hearbes, and the throat of a wolfe, hauing on a sheeps [Page]habit. Wo be to them that cal euill good, and good euill; that make darknesse light, and light darknesse, and that call bitternesse sweet­nesse, and sweetnesse bitternes. Wo be to you Scribes and Pharisies, Hypocrites, for you com­passe both sea and land, to the end, to make one Proselite: and when he is made, you yeild him vp as the Sonne of Hell, doouble worse then your selues.

What impudence was it in a cloistred Priest, & in a priuat person, to shew himselfe in open field, to cope with a great and powerful king, when Kinges haue beene at all times without Peere, and free from fight, except it were with others kings? Honor is not to be had, but by an equal: & Alexander, being desirous to win the prize, in the course of the Olimpian games, demanded continually: Is there any kings that runne? The like may our King very well que­stion: Is there any Kings that answere? Jt is to them to whom his Maiesty hath directed his aduertisement, and it is to them only to make answere.

Monarkes, Kings, Princes, and Potentates of Christendome, where are your Prouost Mar­shals [Page]then? Where are your Lictours and Sergeants, to seize on these saucy gamesters? Where are your Lawes and Edicts, to punish these proud presumers, that durst set footing within your Lists, to steppe before you in so faire a Race or Carriere? Stirre Magistrates, lay hold on these base Hackny-runners, in so braue a fight, and do you beat downe the in­solence of these rash headed Athletes, or male­part Champions. There lackes Tortures for Tortus, to breake the bridles of such silly na­ked soules, and bolster their crazed braines a little better; to the end, to make Coeffeteau confesse, and Pelletier professe the truth, per­force, according to the rule of truth it selfe.

These prooues, are to bee vanquished with other Reasons, then those whereby they la­bor to refute them, else it wil neuer be done. Heresy findeth daily something to re-say, and to confound Paper withall: some meanes to saue himselfe either by flight, or obstinacy of opinion, because he wil neuer confesse his er­rour, much lesse deliuer vp his Armes. Euen so the Pharisies and the Saduces, being beaten [Page]downe by the mouth Diuine, would yet sud­denly exalt themselues again, without confes­sing either their fal, or the offence. So Pericles, throwne headlong downe, and euen almost buried in the dust, would yet perswade the whole Theater, that he deserued to be crow­ned. So that Hippomachus (of whome Plinie speaketh) and the other of the Acolians, would needs be proclaimed victorious conquerors, after they had breathed forth theirs soules vn­der their enemies feete. And so this Antaeus, and his companions, already stifled in the gripes of our Christian Hercules, would faine perswade the worlde, that being themselues vanquished, yet they stand vp still as vanqui­shers. All such brablings and contentious dis­putes, doe but whet on Choller, and harden bad spirits, as being more apt to moue sediti­on and disobedience, then to affoorde anie fruitfull edifying.

Let then their shamelesse fore-heads bee circkled with Crownes, such as the Romains vsed in their Consull festiuals, for their Arca­dian Monsters, rather then any answeare bee [Page]made vnto them, except it be by the hand of Thomas Dury, our Maister Guillaume. Let the Laurell wreaths be wrung out of their hands, to impale the victorious head of our IAMES, truely Triumphant, ouer Pagan Idolatrie, and Popish Heresie, which is the subiect of this my present labour, and the whole desseign of this discourse, as appeareth in the Frontispice of the main building. Thus are His Trophees ga­thered, and limmed (through by an vnexpe­rienced Pensill) in his victories, deriued from the writing of his Royall Aduertisement.

This is the full ayme of mine intention (Re­ligious French-men) and that which I desire to shew vnto you (Deare Children of Heauen) to the end, that you may not suffer your selues to bee perswaded in the contrarie, by the de­ceiuing Language, subtle Arguings, Sophi­stries, and captious arguments of this Doctor Diuinity-destroyer, and the discoursing En­thusiaste, least of wise French-men, you becom with them, mad and insensed Galathians. The very written book it selfe doth furnish vs with strength sufficient, to vanquish and conuince [Page]all the answerers of the worlde, and their an­swers; not turning any one leafe of his book, but it deliuereth many most expresse Texts of the holy Scriptures, as many goodly places out of the holy fathers, as many Canons of the chiefest Counsellers, with many rich & strong arguments, and al set downe by his Maiesty.

It is to you (Generous French-men) that I speake this, and to whom I desire to make it manifest: for though the speaking, or willing­nesse to make it knowne to you of my Coun­try, should be but in me as lost labor, yet must J needs speake it againe, beeing no more but what you know, what you haue seene, and what hath bin published. So many mouthes are as so many Trumpets of his greatnesse in great Brittaine; so many hearts, they are as so many Temples of his vertues; and so many soules, are as many Vowes and Sacrifices to his faire name. Among them, J am but as one voice, yet now driuen to the vniuersall con­sort of the whol worlds voices. For if my voice could bee vnderstoode from the East to the West, from the North to the South: nay, if it could pierce from this low center of the earth [Page]to the highest circumference of the Jmperiall heauen: I would cal al Noble Spirits to com, to see Idolatry subdued, and Heresie vanqui­shed, and I would entreate them, to beeleue that which I say vnto you, for an assured ve­rity, whereof Heauen, Earth, Men, and An­gels, are faithfull and vnreprooueable witnes­ses. My words do sauour rather of the salt of a pure affection, then the Oyle of supple flat­tery; My penne shal neuer be Ioabs Dagger, to stab Abner backward: My life is innocent, my heart Christian, My tongue to Scottish, & he is too good and wise a King, to bee flatte­red by any.

But to accommodate my selfe to the igno­raunce of these insolents, who haue made French answeres to a Latine. Booke, I shall la­bour to expresse my conceite of their Idiome, and imitate (as wel as I can) the steppes of our French Orators. Wherein I will loose no time for excusing my selfe, either for my harsh and vnelegant language, fearing the reply (in el­der time) made by Cato vnto the Historian Al­binus.

The courteous and Charitable Frenchman, in considering the good and free will, where­with I march on in this matter, and for his instruction; will amiably correct the Errours of my Penne and the Presse, which manie (in like fauour) haue amended in our Language. In this affaire, their blowes do touch vs, their Iests and Sportes do inuite vs, their Reasons do driue vs, and their daily desires ought to mooue vs.

But if any base and creeping soule, if anie deiected spirite, or if some Monke or Priest shall recreate his leysure by this writing, and purge his salt soule of those foule slaunders, breathed foorth with so many wry mouthes, & apish faces, with such bending the browes, and snuffes in the nose, and which (no doubt) he will vse in reading this worke: One Law­rell braunch of MY KING (onely) shall bee my Warrant, from the sparkeling flashes of such false fires, and his glorious Name shall serue me as the Shield of Minerua, against all their impoysoned Arrowes of Nessus and Philocteres. Let euery Momus, Zoylus, and all [Page]insenced Censurers examine this little Booke Letter by letter; let them measure the Sylla­bles, weigh the Words, controule the points and Virgulers; let them peruse the Periods, count the Pages, and turne ouer the leaues: I will protest onely for my Apology, that I haue taken the Rule, Squire, Plummet, and compasse in forming it, only to enform them in a solid truth.

Wherefore, cruell apprehensi­ons, bristle not vppe your haires against mee; affrighted horrours, seeke not to shake my soule anie more; panicke terrours, leaue my heart at large, and my tongue at li­bertie; to the end, that I may bidde them; Go out, go out of Babylon flye from behind her, Be not ouerthrowne in her iniquities. But publish this with a loude voyce, as a Song of Tryumph, and speake it vnto the vtmost part of [Page]the Earth: THE ETERNALL HATH RRDEEMED HIS SER­VANT IAMES.

Farewell then France. My well beloued, and take this for thy present, and the guift of my re­membrance.

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King IAMES Triumphant. OR, The Trophees of the KING of great BRITTAINE, &c.

VP, on your Palm-trees (ô ye mor­tals) run all to Lawrels or flouri­shing Bayes: on to the wild Oliue, let vs fill our handes with flouring braunches of the Pine; all which, neuer wi­ther: to plaite Wreathes, Ch [...]plets, and Co­ronets of honor for this worthy Pancratiaste. Gather greene Maple, to beset round about the body of this Triumphant VVrastler. Cal for Trumpets and Clarions, to celebrate the vi­ctory & blessing of our KING IAMES. [Page 2]Let vs found forth the praises of that inuinci­ble Monarch, who inuiteth all Kings vnto his Royall Triumph. Let vs passe thorough a lu­strall fire of venomous tongues (bee it eyther the poison of Heresie, or of enuy, or of slande­rous detraction) or of immolated Beasts. Let vs prepare the hauty Trophees of his heroick actions, farre more surpassing in noise, sound, and glorie, then all the pompous Triumphes of Pompey, Aemilius, Scipio, or Vespasian. Let vs insculpe and carue them, not in the Marble of Quarrera, the Alablaster of Venice, the Por­phiry of Guinea, nor yet in Iuory; not in Brasse or Copper, nor yet in Siluer, or in the richest enammeled Golde: but in the Temple of Memory, and in the hearts of all men. To the end, that altogether in one vnanimity may sing with mee, not in an halfe or lowe, but in a full and lowde voyce, cheerfully sounding out these two Wordes, these ioyfull Words, this IO PAEON.

Let all mortals now reioyce,
And applaud with hands and voyce:
When they heare the noise and sound,
(Which like thunder doth rebound)
Of King JAMES the honour great,
To whom God from his mercies seat,
(Beyond all other else) hath showne,
Such loue, as like was neuer knowne.

Chast Spouse of Iesus Christ, thou being the glorie of his Victories, thou being the Victo­rie of his Triumphes, and thou being the tri­umph of his iust fights: Come, ô come, des­cend from Libanon, looke downe from the Mountaine top of Amana, from the height of Shamit and Hermon: Come sweete Empresse of the world, and work so graciously, that the homagers of thy Faith may (at the least) bring victorious Palmes, and lay them before his feete, whom God hath heer established vpon earth, and hath made choise of at this instant, for thy deliuerance out of the handes of cru­ell Antichrist.

And see how Heauen hath confirm'd his throne,
Induitur chlamidem, regnique insigne vetusti
Gestat laeua decus, cinguntur tempora vitta
Albente, ac lateride more accingitur ensis.

In this maner is it, that the true Church pre­pareth the triumphal Arche of MY KING, euen of all the Sacred Orders which hee hath in his Royall Parliament of England, and on that very day, when he deliuered vs from the dreadful fire, the Flames whereof would haue reached vp to the Starres, and the Ashes vnto the center of the earth, in the yeare of Grace, MDCV. and in this yeare also, the day of his birth in Scotland. Which Nation also, being desirous to eleuate their piety vnto the Hea­uen of his glory, hath imitated the Emperour Macrinus, who to deify Antoninꝰ, erected him a Statuē, sitting in his Throne, adorned in all his Royall Ornaments.

This is the magnificent furnishment, which the reformed religion hath prouided for him, as being due to the Preseruer of her Sacred priuiledges, and to the Guardian of her intire purity. To the end, that he shold be acknow­ledged through the whole world, for Defen­der [Page 5]of the Faith, and appeare dreadfull to his enemies, as the ouer-commer of Monsters.

Let vs go on then to his fights, march on to his allarums, & search into his victory, to at­taine vnto his Triumphes; where we shal first of all beholde, that it is not a single fight, or Combate of man to man, but the encounte­ring of one man (halfe an Angell) with the darke and infernall powers of Hell.

For the Enemy, both of God and of Kings presumeth into his presence, to search into, & to dispute the sence of the Gospell, in the brightnes of Flames, and in horrible exploites of seuerity and cruelty. His Squadrons are prepared, and consiste of Furyes, Scolopen­ders, Stellions, Phalanges, and Philemons, more mad and enraged then those of Orestes, more furious then those of Hercules, & much more frantick then that Aiax, whom Sophocles pro­duceth in his Tragedy. The Keyes serued thē as Courtle-Axes, not to open & shut the hea­uens, but to gripe and graspe vp all the Gold and Siluer, yea, all the wealthy abundance of Great Brittaine. The Sheepe-hooke, Crosier, [Page 6]or Pastorall Staffe, serued to catch vp the fat­test Sheepe in all the Lords flocke. And the Watch-word was nothing else, but Kil, Burn, and Massacre. As for the followers, they were fully armed from head to the foote, with fu­ry, rage, and malice, hauing their harts filled with Sulpher and Brimstone, to burn, spoile, and desolate all. Their pieces of Ordinance carried six and thirty barrels of Gun-powder, beside Billets and Faggots, and great sharpe-pointed bars of Iron. And the sound of their Trumpets, was, Pereant amici, modo inimici.

O good God, what kind of armes are these? The Church, the onely daughter of Heauen, the Virgin feated on the hill of Sion, was shee euer a Murdresse? Was she euer taxed with a­ny cruelty? Or did she euer drowne the world in bloud? Alas, hath not (much rather) perse­cution bin her legitimate legacy in the world? Hath not infinit store of afflictions bin hir pa­trimony and inheritance? And the crown of martirdom, hath not it bin hir only triumph?

Contrariwise, for MY KING, hath not hee contented himselfe, to encounter his enemies [Page 7]alone, the edge of his sworde being rebated, the point broken off, his match not fyred, his powder wet, his Ordinance out of carriage, their mouths empty of fire or Salt-Peter, only to fight against them with the Armes of Iu­stice? And where was the field for battail, but in Court of Parlament? And in the most emi­nent place of the plain, were all the Monarks, Kings and Princes of Christendome (euen as Homer feigned his Iupiter on the Dardanian mount, where he beheld Troyan bandes and squadrons of the Greeks?) And what was the shocke of battell, but the fire discouered, the bloud and death of some few knowne Tray­tors, where Rebellion was taken captiue, to be tied both by hands and feete to the Chaire of King JAMES? Loyalty euermore singing with a chearefull voyce, and resounding in praise of his victory, this Triumphant IO, or Liue King Iames. That he may liue as trium­phant, euen in Rome, as victorious in Great Brittaine; as much admired of all the worlde for his Mercie, as feared for his Valour, and cherrished and honoured of his people, both for his Piety and Justice. For, as Lear­ning [Page 8]and Knowledge are written in great Let­ters on his Royall for-head, as knowing how to instruct stout Rebels, giuing them lessons of dutie, and apprehensions, how to liue acor­ding to his Lawes: so (in like maner) may be seene shining in his Eyes, Clemency and Mild­nesse, Vertues apt and proper to MY KING.

And therefore wee see him, not running, like Aratus, with a drawne sword in his hand, vpon the Wals of Rome, and to the Tyrants gate, to take reuenge in his iust displeasure, but seated. Seated in signe of Royall power and Soueraignty of his owne right & Iustice. Sitting on his Throne, in signe that Iehu shall raigne, and that is, according as the Wise man approueth it, when he saith, The King that is seated vpon his Throne, chaseth all euill out of his sight.

In like manner, heere doe I see my selfe ra­uished in spirit, and rapt vp to Heauen, the hea­uen of the most high maiesty of Great Brittain, the Epicicle most eleuate of his Royalty. That is to the Daix or State of his Throne-royall, where I see the God of our Worlde ruling all [Page 9]all the Motions, the Aspects, the influences, & the Coniunctions of all the starres in his hea­uen: discerning the fixed from erring, and Commets from Plannets; to the end, that all may shine the better, and enioy (at length) the Heauen of God, which is the maine end of all his trauailes, and shall be the Crowne of his faire Trophees. Hee is seated, to bee (as yet) peaceable, the Sword hanging but by his side, to declare therby, that he would not force the faith, that slaughtery, butchery, and all their massacres (with the Phalarian and Neronian torments) are to him most horrid and hateful, and that their foule treason hath but onely drawne out of his breast, a very small spark of Diuine fire. Finally, that he hath not caused Scaffolds, Jibbets, and Helles to be erected, to handle and punish Traitors, according vnto their merits.

To how many hath hee giuen pardon, as that graue and sweete Authour of Tortu­ra Torti (as truely as learnedly) testifieth vnto vs? Was there euer any Prince more forget­full of wrongs, and more apt to remit iniuries [Page 10]done against him, then his Maiesty, euen then when he might be very easily reuenged? How many Actes of Parliament, full of benignitie, clemency and kindnesse, hath hee set toorth since his happy comming to the Crowne of England, euen towards his very enimies them­selues? which is the onely reason, that his sub­iects both loue and obey him the more wil­lingly, and that straungers ought to bee the more respectiue of him.

For my selfe, J may say, that (by good right) of him, which the Romaine Orator did of Iu­lius Caesar. Hee is a great Iusticer, Vpright, E­quall & true: But in all his vertues, there is none more Great, more Excellent, or more commenda­ble, then is his Clemency and Benignity. I speake not this as a Learner, or beeing Tutored thereto; but out of knowledge and good ex­perience, and as one willing with poore Vz­za, to set a hand to helpe the Arke, whereof J feared the falling. And if I haue done it with out any great paine, yet am I glad that it hath returned me no danger, and so long as I shall haue any iot of life in mee, I will publish eue­rie [Page 11]where, and sing in heart, though it bee to my selfe;

En tibi praepetibus foelix victoria pennis
Quae volat, & laet am adducit Clementiapacem,
Vnde salus populis te Rege Iacobe beatis.

But fearing the like inconuenience, as that which happened vnto the High-Priest Cecilius Metellus, for hauing dared to be so bold, as to put his hand neere to the Statue of the God­desse Pallas: I am constrained to turne my sight from the faire Eye of the Worlde. His Beams do force me to kisse the very liddes of those eyes, euen as the perfection and pro­portion of his other Visible parts, do restraine my tongue, from deliuering the misticall and Physiognomicall sence of euery one of them. In like maner it was neuer mine intention, to note al the Anatomical considerations of his Imperial Body, or to pierce any further, then vnto the subtiltie of our owne reach and ap­prehension: which dooth sufficiently con­tent it selfe, to referre all the functions of [Page 12]his parts, to the apparent appearance, there­by to erect a Triumph, not onely fully rich, but also morral, to following posterity.

We will beginne with his Crowne, which is the Ornament for the Head, the chiefest member, and that which is most honourable of all the body; euen that part, wherein are composed al the principal instruments of life, by the perfection of numbers. This rich chief part is crowned, to the end, that his enemies beholding the same, should enter into the ap­prehensions of Cassander King of Macedon, who hauing founde the Statue of Alexander, entred into such a fear, that he trembled at the verie sight thereof. And to let bee seene, that meere glory hath defended him from his greatest aduersaries: they shoulde bring him no such fraile Crownes, wherewith (in elder times) they were wont to honor the Conque­tors in the Olympian, Pythian, Ismyan, and Ne­mean, games; but that duety which shineth in heauen, and can neuer bee withered, because it was first wrought and wouen with the verie fingers of the sonne of God himselfe.

It is a Crown of Gold, enriched with Pearls and precious Stones. Of Gold, which reioy­ceth the heart, healeth all putride Vlcers, Woolfes, or rotted corruption. To declare thereby, that this King shall beare the preci­ous Balme, the Cataplasme and Seare-cloath to heale vlcered hearts and consciences, euen those which are most fired and cauthorized, thereby to bring the new birth againe of the former Golden dayes of Saturne.

The Pearles are the Hieroglyphickes of his soules immaculate whitenesse or integrity, & do testifie vnto the whole worlde, that hee is Protector of Innocency and Truth.

The Diamonds do shine, and deliuer a clear white luster, which cheareth the eye. The Rubies do dart foorth to sight very straunge flaming beams, which may offend some (per­haps) more then they please. These are the two most precious Stones aboue all other, the Symboles or Creeds of our Churches. No­thing can bite or cut the Diamond, but the Diamond it selfe; neither can we shape or fi­gure any thing else therby, of any indamage­ment or hurt towards vs, but it must come by [Page 14]our owne selues. The Diamond is inuulnera­ble, and not to be bruised by hammers on the Anuile: but wil enter farre into the Ruby, who is subiect to be wrought therewith, penetra­ted, cut, carued, or imprinted thereon, in whatsoeuer a man pleaseth, euen as our be­leese worketh the like effectes in vnbeleeuing harts, which they may very aptly signifie.

The Sphear-like forme of his Crowne doth denote the euen roundnesse wherein hee pro­ceedeth to euery one, as well towards the smal as the great, the poore, as the rich. That he is the Common Father of all his people, orde­ring all his affections in an equall partage, like vnto the Geometricall point, which beholdeth all his circumference in one & the same pro­portion. Answerable to the Sun, which shi­neth equally vpon all: Or as the heart, which furnisheth all the other members with life & heat: Or like vnto the Palme-tree, which di­stributeth his nourishment to his leaues and braunches, euen as if it were by iust weight & measure. Before that Parliament, he conten­ted himselfe to expresse vnto the Papistes themselues, rather the power of his Authori­ty, [Page 15]then the rigour of his Iustice. Hee permit­ted to all, the free communication of his fa­uour, as of his Conntreyes ayre, and the en­ioying of his presence, as the sweet breath of his fertile kingdome.

The Booke and the Scepter, which his Maie­sty holdeth in his hands, do represent Reason and Rigor, which are the two Engines, wher­by all men are drawne to their dutie. For, if Reason profit not, recourse must then be had to Power: According vnto the example of our Lord Iesus Christ, and of his Apostles. For they, presenting peace in all mildnesse, tho­rough all places where they came; shooke off (in the spirit of Justice) the dust frō their feet, on them which resisted thē. Saying for reason of the first; That be was soft and gentle, and for the second; That he was vpright or iust. In the first; that he is good & gracious; in the second, That he is terrible. In the first, That hee helpeth the desolate in hart, & bindeth vp their wounds, In the second, That he is Dominus percutiens, a Lord that smiteth. In like maner Our King, Ge­stans leua decus, wil neuer presse with his Scep­ter of authority, which he beareth in his right [Page 16]till he may vse his pen no longer, and that the left hand be wholly despised. He applyeth not the Rasor to the Canker and Gangrena of He­resie, so long as Reason, and soft and lenitiue remedies may serue the turne. Throughout antiquity, The Scepter hath bin common to al Kings on the earth. The Booke perticularly, and for the exclusion of others, appertaineth to our Mercuriall Heros, to enstruct vs, that of him (properly) ought the double Prophesies bee vnderstoode. The one of Cataldus Finius, which is more then a thousande yeares since: Iste solus Clare aperiet librum scriptū digito Dei viui, He onely shall euidently open the book, writ­ten with the finger of the liuing God: As plainly appeareth by his Learned Preface. The other of Sybilla, on the destruction of Antechrist: Miserum inde tempus quia linum, ipsum perdet, Miserable in time shall he be, because linnen or a Lyne shall destroy him. By Linnen his Maiesties Booke is vnderstoode, the Paper whereof is made of olde decayed linnen: Or else the Line or Cord is threatned thereby, to hang him vp, according to the example of A­chitophel.

His Scepter, which is in his right hand, is not of wood, made fast with Iron nayles, as were the ancient Scepters in Homer & Virgil; nor yet of Juory, such as the Kings of Rome car­ried, and sent to their Kindred and friendes; nor of Ebony, like that of the Jndians: nor of Iron, Copper, or Siluer, but of fine Golde, like that of Marke Anthonie in Florus, and such as Ahasuerus stretched foorth to Hester in the Bible, to shew vs, that his is one of the verie Noblest Scepters in the world. As His length plainly telleth vs, that euen so shall his power extend it selfe, and make it selfe to be felt very farre off. It beareth on the top, not any Ea­gle, like that of the Tarquins, nor a Crosse, as that did of Constantines: nor yet a Storke, or the straunge beast liuing in the Riuer Nylns, called Hippopotames, as others haue caried, nor yet a hand like to that of France: But a Lilly or Flowerdeluce, thereby to assure vs, that his power and manner of gouernment is full of sweetnesse, mildnesse, and good order.

The most precious garment of his Trophies is a Royal Mantle or Cloake, the onely sacred ornament of Kings, for the more sumptuous [Page 18]decking of potent Maiesty, made of Veluet Azure and Gold, which are the onely sightly things that can be vsed in the habit of princes. It traineth along vpon the ground after him, to expresse the amplitude of his royall benig­nity, being called of God, to couer, not onely the members of his owne estate from the Ti­ranny of Antichrist, but likewise those people that are strangers, and of other Countries. His colours vnder, are of Scarlet and white, as the Spouse in the Canticles saieth: That her Best-beloued is all white and Vermillion: white in In­nocency, Red & Vermillion in Charity. For euery colour else looketh pale and deade, or looseth his beauty, being neere to these, yea, though it be Purple twice dipt in his tincture: As in like maner, the religion of Popery doth (being compared with that which Our King embraceth) as being without both sound and luster, vanishing of it selfe away, euen as dus­ky clouds do before the beames of the worlds greatest light. The White of this Mantle roy­all, is Ermins, which are more perfect in faire luster, then any other, and those furies do te­stifie, not the coldnesse of his Original coun­trey, [Page 19](as some haue scornfully saide) but his ge­nerous and resolued grauitie, as full of boun­ty, As the skin of little blacke spots. Admoni­shing vs thereby, that there is nothing so pro­sperous, but sometime it meeteth with sinister accident: as the Ermine, which is white ouer all the body, and yet directly on the top of his tail, hath that smal touch or mark of blacknes.

Vnder this Mantle or Cloake, he weareth the Palmata Toga, or Dalmatian Vesture, pro­per to some Ministeriall Office, because the sleeue reacheth so far as the elbow only. The which may teach and perswade vs, that in de­spight of the Pope, of Anabaptists, of al haire-brain'd, mutinous, opiniotiue, and frantique Preachers (whome his Maiesty calleth and vnderstandeth to bee Puritanes onely) hee is an absolute Monarch, as well of the Spi­rituall, as of the Temporall, euen as in elder times the Caliphes were, and that in him is ve­rified the saying of the Poet:

Rex Anyus, Rex idem hominem, Phoebique Sacerdos.
King Anyus, is the same man, King, and yet Apollos Priest.

For Kinges are the Coombes of the Estate belonging to God, euen as well as of that ap­pertaining to their kingdomes, and their Au­thority is the bases and foundation, which vpholdeth the Church, in fauour and regard whereof, they were at first established by God, who had neuer created or preserued the worlde, but for this respect onely. They haue like power therin, as Iosias had, and like preheminence as Constantine, who published himself Byshop of exteriour occasions. They haue (I say) Soueraign iurisdiction ouer Pre­lates, to keepe an eye vpon their Discipline, & on the manners or behauiour of the Clergy, to take acknowledgement of their differen­ces. Which is very easie to be proued, as wel by Testimonies and solid Reasons, as by the examples and effectes of all most venerable Antiquitie.

Finally, Our King, in signe of diligence, & that he shal very shortly triumph in all trueth, Iustice, and power, euen as far as that proude Tarpeiane Tower, To kil the Dragon, and deli­uer the male childe from his throat, as manifestly appeareth by the Angell mounted vppon the [Page 15]white horse, to whom was giuen the Crown of victory: He is circkled with a Girdle of Golde hanging before his breast, which is The Collar of Saint George: which was not forgotten by the Romaines themselues of the round Table, spea­king of the two Dragons, white and red, deli­uered out of prison by Merlin, in the time of k. Vter Pendragon, father to King Arthur, who af­ter a long & deadly fight, the white at length ouercame the red. And now we may see a se­cond surprize them.

That reiected Esau (otherwise called Edom) which signified the Red Dragon, that old vsur­per, that Tyraunt ouer so many Nations, the Pope himselfe, commeth to the succour of his vanquished Legions, with two Breeues, and a Letter from the Cardinal Bellarmine, which are Gerions with three bodies, or Cerberus with three heads and throats, casting fire out at the eyes, the nose, & the mouth. They would faine fasten on Our white King Iames, the Childe of Blessednesse, euen in his Cabinet, and pursue him thence to his Bed-chamber, in seeking to set free all his Subiects from their obedience to him: yea, and to turne his very housholde Ser­uants [Page 22]from their duty: Monarchy being not so pleasing to his tast, as Aristocratie; Order, as Anarchie.

Behold how Our King dealt in this manner with them, as others haue done in the like: To day for him, to morrow for them. And their to morrow should haue bin much neerer, if they coulde haue attained to what they pretended. But his Maiesty stopt their way with a Mattock and a Wedge, as the Romaine Captaine said: or in applying Triplici nodo Triplicem Cuneum, in cleauing a Triple knot of Iron, with a Triple wedge of Brasse; or in cutting The Gordian knot with the sword of Alexander. His Apologie (veri­ly and of good right) ought to be helde for the support, defence, Rampant, and Fortresse of all the Kings, Monarkes, and Soueraigne Princes of Christendome, whom at the third voyce of his Triumph, hee awaketh and exhorteth, to maintaine and defend themselues altogether with him, against the attentates and vsurpati­ons of the Pope, in aduising each one of them, according to the rule of reason and common fence, grounded vppon custome, and deriued from the Pagan Poet, to learne of the wise, say­ing;

—Ecquid
Ad te post Paulo ventura periculis sentis?
Nam tuares agitur, paries cum proximus ordet,
What perilles in short time may come,
are they vnto thee knowne?
No, when thy Neighbours house doth burne,
be carefull of thine owne.

Monarkes, Soueraignes, Chiefe Iudges of the World, to whom the Iustice of heauen hath giuen absolute power, and Scepters to gouerne the wide Vniuerse; Earthly Deities, Liuing J­mages of the Eternal, true Lieutenants and Vi­cars of God, Fathers of the people, and Tutors of his Church (kneeling on the earth, so imitate him in a resounding Eccho, with her permissi­on and your owne) waken your selues at the voice of My King. HOW much more pleasing should this be vnto you, then that of the trum­pet, which called them to enter the Listes, who presented themselues at the Games of Olym­pus? O Princes, are your heads so loaden with vapours, and the Conduites of your vitall spi­rits so stopt, that by no agitation or motion, you can bee awaked from this Leaden slum­ber? Doe not you knowe, that the last Iudge of the Hebrew people, because hee did sleepe [Page 14]in the lap of his Mistris, lost first his strength, next his sight, and soone after his life? While you sleepe so profoundly, do not you Dreame what may happen, and much more what hath beene already past? Will you still slumber, or doe you dissemble it, when they that shoulde watch for you, and feeke to preserue your Crownes in safety, are readyer to bereaue you of them? It is you Great-Soueraignes, whom this case concerneth. You can be no longer assured safely, neither in your Pallaces & Cittadels, nor of the faith of your houshold seruants, or those you put most trust in, if this Article may bee graunted to publique murders, and assasinates, (to wit) That they haue power to dispence, and free your Subiectes from the Oath, whereby they haue vowed faith vnto you, and may cause you to be murdered, were it by a Monke, and then to Cannonize or glorifie him, when the deede is done.

Arise then Kings, and prouide for those affayres which the Great God hath put into your hands. The Church is in tutelage and protection of kings, and you are annointed and Sacred by God, to shew by this exterior note, that the care of spi­rituall [Page 19]things appertaineth vnto you. Make of vs one heritage, that this seame-lesse Garment of our Lord may no more be torn in peeces. Cast off the yoak of Antechrist, who cowardly abu­seth the Authority to you committed. It is you that haue giuen your power to the beast, to fight against the Lamb. It is you also that shold rather hate him, and eate his flesh. And what hinders you from doing it? Hath not the light of the Gospell (already) sufficiently enough dis­couered the frauds of this man of sinne? The Spirit out of the mouth of Iesus Christ, brea­thed aboundantly in so many places, and yet continuing, hath it not already foyled him, e­uen in the most signall parts of his Dominion? There is not any Prince or Common-wealth, but is weary to see this Tyraunt (faire from all obligation of Lawes, Equity, and Justice) to gurmundize and deuoure vp all the Estates of Christendome. The Pope seemes to sollicite Heauen and earth, euen to his owne ruine, and Coniures all Europe to make but one Aesopes Crow. All the world is in a shiuering, so highly is it offended at his Tyranies, and desireth no­thing else with vs, but one iust Conference, and [Page 26]which also is the aduise of Our wise and Learned King.

Jt is necessary, that a good, free, and lawfull Counsell should bee called and assembled, by you Princes and Soueraigne Estates, to com­pound all these dissentions and differences in Religion: as being (at all times) the onely or­dinary meanes, to abolish Schismes, disanull Heresies, and to reforme whatsoeuer is amisse in Ecclesiasticall Discipline. This is the onely way, to restore the wanderers, to winne their harts more sensibly, and to consolidate the lan­guishing members, to the great body of the Church, and to revnite the willes of your sub­iects, scattered into factions. Such sickly and diseased Spirits, doe require a milde and gen­tle cure, the keene edged sword of the worde is that which pierceth into the Soule, and the Church instructeth not to persecute, but to ad­monish and informe such as are in error. And it seemeth that this way is desired, wished and requested by many, who do offer to submitte themselues, to that which thereby shall be de­fined, concluded, and ordained.

Such a notable occasion is not any way to be contemned, Non oportetsi quod omnibus, votis petendum erat, vltro offertur, fastidire. An ad­boue all at this time, hauing a Const antine a­mongst your selues, capable to preside as the other did in the Nicene Assemblies, the pre­sence of whom is able to dispose of differences, to soften the sharpest, to restore & place peace and concord among all good Fathers, not pas­sionate or interessed in strange opinions, and to make them happily finish such a desseign, wor­thy of your best furtherance. If this happen not in our dayes, let vs neuer flatter our selues with any humaine hope, of compassing it heereaf­ter. Our last ankor is cast, hauing such a Prince, Vertuous, Wise, Learned, Eloquent, Experi­mented, Conquering, Victorious, wel obeyed, Absolute in his kingdome, and beyond all this, nourished and educated in pietie, and in the true seruice of God.

And now see him among all other Kings, in his second Triumphall Chariot, like to the Ly­on among the other beasts.

Where wee may see this Lyon in the Armes [Page 18]of MY KING (which is the note of his second victory) as all they do which behold this Great Salomon vpon his Throne, round engirt with Li­ons. These Images do giue them a sudden ap­prehension, as appearing terrible and dreadful to them. But when they approach neerer, they see that the Lyons are of Golde, and as they mount to the feete of the Prince, the same Ly­ons do serue as a guarde and defence. In like maner seemeth it to them, which a farre off do behold the Lyon Rampant of Scotland, that he breatheth forth nothing else but punishments, death and desolation: but when they com nee­rer, and consider him aduisedly, they finde no­thing but purity and perfection, which is verie solid and most pure and perfect Gold. And if they should yet stand in neede of the clemency of My Prince, this generous Lyon will serue them as a prop, supply and support thereto.

It is a Lyon Rampant, to represent vnto vs the Maiesty of his Maiesty, who in strength and furie is a true Lyon, when the presumptuous boldnesse of men shall bee such, as willingly to reiect his clemency; Leo vngiet, & formidabunt filij maris. Then the turbulent, traitors, vnder­miners, [Page 29]powder men, and such like; who are all as Marine-Monsters, and Children of Nep­tune, shall quake with feare. Huic Galli terrori non sunt. And in trueth, Hic est Leo qui vinciri pernegat, according to the Mistery which is on the Med aile of the Duke of Albania. For if the Childretn of Saleucus, had each of them on his thigh an Anchor imprinted or carractred, as a certaine marke of the line of their extraction; And the race of Python of Nisibis, had the im­pression of an Axe on their bodies, which testi­fied the honour of their lineage: Euen so, Our King, dooth not carry this Lyon onely in his Shield, as for a shew, but likewise in sign of his harts generosity, hath one liuely figured on his bodie, vnder his left pappe, Ab vtero Matris suae, which is not without a very great mistery.

As concerning the Floures de Lys or Lyllies, which Charle-Maigne caused to be doone in a double draught about the Scottish Escutchion, in the time of Achaius, the yeare 777. in perpe­tuall memory of their alliance: it cannot be de­nied, but that they first came from heauen. So that all other floures (beeing compared with them) doe appeare no otherwise, but euen as [Page 30]Thistles, Brambles, and Bryers: Sicut Lilium inter spinas, ita Amica mea inter Filias; Like as a Lilly among the Thorns, so is my Loue among the Daughters (saide Jesus Christ) in speaking of his Church. Whereupon, some Doctours, very curious and contemplatiue, haue noted three especiall things in this faire and Celestiall Flower (to wit;) his purity and whitenesse, his admirable sweet sauour, and his phisical vertue against al burnings. And by his growing amōg thornes, they signified idolatries, impieties, and heresies, among which pure and vnspotted do­ctrin shall alwaies shine most brightly. The Ra­bines also, they found out infinit goodly & rare Misteries, vpon the inscription of the Psalme, where it is saide; Ad victoriam Lilijs. And the Naturalists do affirme, that there is an oyle ex­tracted from the Lilly, able to cure the Palsie, the head ache, and deafenesse in the eares; in signe, that the Writings of Our King should al­so serue, to heale the sickenesse of spirit, and re­store the Church of God to her first strength and conualescence.

Nor was it enough, that this Lilly of Alliance should bee a Lilly onely, and no more then a [Page 31]Lilly, but that it should also haue the vertue and property, which Nature had bestowed vppon the Lilly. And therefore he willed withall, that this Lilly should bee of Golde, in a double draught: to declare thereby, that the vertues of our Kings, should exceed them of other Kings in quality; yea, euen in quantity, according as Gold is the most precious thing among all in­animate creatures. He placed them also round about his Armes, in signe of the loude terrour which they had giuen, and shall yet giue (if it please God) as well ouer the whole great conti­nent, as in their owne little worlde, made, and made perfect, by the coniunction of those three Leopards with that Lyon.

This new Alliance, in passing the Spunge vp­wardes or aboue the Table of our fatall diuisi­ons, hath vnited our Lyon Rampant, with the 3. Leopardes, three Floured de Luce or Lillies of England, and the Harpe of Ireland, to the end, they might be eight in all, as they of elder times were wont to say, namely, perfect. Because none can goe any further then this, when a number or figure is come vnto his Triple dimension of length, bredth, and depth. According to the [Page 32] Pythagorians, it is the number of Iustice, because that first of all it resulteth it selfe into numbers of paire-like-parity, deuiding equally al things. By meanes whereof, it is iustly attributed vnto Iesus Christ, who is onely iust.

Cui tria sunt octo, tu me seruabis vt opto
Ne voret innumerus, cui tria sex numerus.

Which was likewise foretold by Sybilla, spea­king of our Sauiour.

Although the number be one eight,
and eight tens in account!
Yet to eight hundred shall his name,
in valuation mount.

Eight is like the Cube, which signifieth firme­nesse or stability, in that it turneth his face to all, and turning downe from aboue, commeth vnderneath, yet is it euermore firmely seated, and in one and the same forme. It is also a solid body, which hath his dimensions and proper­ties, by reason of his foure direct or right An­gles, for better seating and making himselfe firme: which rendring it so maruailously pro­per and misticall, doth therby the better repre­sent him vnto vs, who by his power hath reesta­blished [Page 33]& reconfirmed the estate of mankinde. Eight, composed of this Royall vnity of Our Lyon, and of the English Septeuery, doth make vp the Armories perfect in all their measures: also by this fair mixture of numbers, that sweet harmony is made, which entertaineth and pre­serueth the whole kingdom in good peace and quietnesse.

And not to dispute heere, concerning the Three Leopards, the three Floures de luces, & the Harpe, which being seuerally ioyned with the Lyon, doe make fiue, the Symbole or signe of health or safety: which number, among al them that are not paires, do appeare to bee the most nuptiall, and best beseeming mariage. Because three is the first, no-paire, & two the first paire, and fiue is composed of these two, as both of male and female, which sheweth vnto vs, that Scotland and England are in such sort marryed together at this instant, by mutuall loue in a true, pure, and sincere Religion, liuing also to­gether in one faith, vnder one King and Law, as they are neuer heereafter to bee sundred or deuided.

The Teruary number, or of three, is of the [Page 34]Leopardes, Guardians of our Microcosmns or little world (not of great Masties or Dogges, not of Tigers and Draggons, preseruers of the Hesperides Apples) which do expresse vnto vs, that the vertues and power of Our King, is not onely to cleanse the world of all Idolatry, He­resie, Error, and ignorance: but also of worldly knowledge, of the wisedom of Hagars children, of the sapience of Babilon, of political prudence, which imployes it selfe to the acquisition and maintenance of dignities, riches, and his owne case, without regard of piety or Religion. The King, by the very sweetuesse of his breath, shal draw the Leopardes themselues to him, they hauing the pawes of the Lyon, or the appea­rance of a Christian, and lay holde on the Pan­ther, which is Heresie by his spottes or blemi­shes, because shee is the Mother and Nurse to many meruailes.

These are true Candiots, Chameleons, and Pro­theus, who beleeue not in God, but by an inuen­tory or Register, who acknowledge no other Diuinity, then that which is called State, who worshippe not (as the Emperour Iouinian, and Themistius the Phylosopher sayd) but the soule­lesse [Page 35]Purple of Kinges onely, without Consci­ence, without any tast or feeling of a second life, or feare of a second death: little caring for any thing, but greatnesse in the worlde, which serues them for Religion, as fitly, as the Bus­kins of Theramines, would do for walking.

Behold, how like another Orpheus, Amphion, and Arion, he draweth to the true knowledge of God, very saluage Beasts, Forrests, Trees, and Stones, by the sweet Harmony of his Harp: the most fierce and wilde, the most stupid and in­senced, the most brutish and voluptuous, are changed and ciuilized by the delectable sound of his Musicke. The which may transport and rauish our cares, at his mellodious touchinges and concordes, and not tickle them with any delicate noyse, tending vnto voluptuous and sensuall pleasure: but rather such, as (by well tempered proportions) are able to reduce all extrauagant rudenesse, and circuites of our soules, though they had wandered from the right way, to the true path of dutie, and settle all thoughts in such a harmony, as is most plea­sing vnto them. For this is that Ladie indeede (saith Zoroastres) which doth make a man leap [Page 34]with ioy, when he feeleth in himselfe an agree­ment, like a sweet consort of Musicke, where­unto he is admitted with God and his Angels. But, according to Proclus, so soone as hee sin­neth, she absenteth her selfe, and he remain eth depriued of her company. Heereupon, the euill Spirit, or proud Demon (in the iudgement and saying of the Cabalists) in his fall, lost wholly the Musicall harmony which was in him.

In like manner, there are no soules wel born, but in them this harmony may haue place (so saith Pyndarus) and that the bad spirits cannot endure a sweete concording Musicke, because it is quite contrary to their disproportioned na­ture. This may bee witnessed by Saule King of the Israelites, when hee was possessed with the euill Spirit, Dauid by the sound of his Harpe, compelled him to depart from the King, or at the least to let him be quiet. Pythagoras, accor­ding as Cicero and Boetius recordeth, I knowe not by what Mellody, but by a Musicall Ayre thereto apt and proper, brought a young man into his perfect sences, that had bin before mad and distracted. The like we read of Terpander, Arion, Ismenius and Linus, Musicians of Thebes, [Page 37]who thus reduced very many bad distempered and most peruerse people into the right way of vertue. It is likewise said, that Thales the My­lesian, appeased the ciuil dissentions among the Lacedemonians, by the sweete mellody of his Harpe onely.

From whence, wee may collect the maruai­lous effects of Musick by Instruments, & there­by acknowledge, that it is able (very extreamly) to excite humain affections, as being ful of high and hidden misteries, if we may giue credit to the Hebrewes Cabala, and the very learnedst Ra­bines. For this Harpe of MY KING is made in a triangle, hauing ten strings, which being tou­ched aboue, doe resound beneath, and deliuer such an acceptable mellody, as it pierceth all the Celestiall Spheares, euen by sanctified de­sires, conceiued to the honour of God, and it trauerseth all Countries of the whole world, for the defence and support of all Kinges, Princes, and Commonweales of Christendome. Such are the accents of this misticall simphony, and the lofty tunes of the Diapenthes, Diatessarons, and Diapasons of our Royall Harpe. Therefore,

Bestirre ye euerie faithfull hart,
To the Harpes Musicke beare apart,
Hanging in his Silken twine,
Sing his praise that is Diuine.
With Lutes and Organes mellodie,
And holy Songs sweete Harmonie:
All laud his name continually.

And so Ad Triarios ventumest, and vnto the third voice of his Triumph, which prepareth the Trophees of out Iacob, for his victory ouer Gog, or the hidden and couert Esau, for all De­mons and Monsters mentioned, neither could, nor can do any thing (God bee thanked) with their overt power, against his sacred person. Heere we must looke for Hags, Goblins, Deuils, Night-walkers (as Plancus saide against Pollio) armed, with not visible weapons, but with ve­nemous thoughts, lying tongues, and pennes more daungerous, then the fire, then the Iron barres, or then the barrels of Gun-powder, to tax him in his Name and Honour.

One is a Critick Anonymus, and insensed Cen­surer, hauing the eyes of his vnderstanding so masked or hudwincked, that he could no more see the Author of the Royall Apollogie, then hee saw his Right to the Crowne of England. An­other is a wry-treading Tortus, so Crooked in [Page 39]heart, and Lame in spirit, that he cannot walke vpright or directly in his Doctrine. And both of them Andabates, or purblinde Fencers, who, for the vglinesse and deformity of their soules, are glad to hide themselues vnder the cloake of those borrowed false names: to the end, that they may bestow their blowes where best they please, lying impudently, and belying as well the Gods, as men. And because his maiesty do­eth fight but with Chimaeraes and shadowes, he breaks through all the daunger of their mallice, because hee can no neerer grapple with them: for the first hath as yet escaped (for some time) the hands of Justice, and the Hangmans halter.

These wicked and detestable men, to whom nothing is deare, prouided, that it may do hurt to such as they maligne and malice, do inuent crimes, forge offences, hurle Pelion vpon Olym­pus, to ouerthrow the Gods: but it is an infalli­ble maxime, that a lye liuing but an houre one­ly, may yet beget some friuolous effect, and so they feare not, but woulde faine perswade the people, that the King is not the Author of the Booke, and therefore they repay him with in­iuries, instead of honest Reasons.

But the modesty of his Maiesty, scorning horse-play, to strike with his heels, like the foo­lish Fencer Ctesiphon, was content to auouch the Booke by his learned Monitory Preface, which is not onely an aunswere to such base fellowes, but also written in iust contempt of thē: where­in he imitateth Caesar in Lucan, who to commit nothing vnbeseeming the greatnesse of his co­rage, and renowne of his Armies, did the like to Cowardly Metellus, beeing desperate of his glorie, lying then at the stake to be foyled.

—Vanam spem mortis honestae
Concipis, haud (inquit) iugulo se polluet iste
Nostra Metelle manus.

Neuer did he triumph with greater pompe, then in refusing this fight, euen as did Fabius Maximns, in refusing to triumph. For the im­pudent and false calumnies of both these Libel­lers, are so notorious through the world, as ther is no man, who hearing the children of Beliall disgorge their blasphemies, but doth know, & will confesse it openly, yea, and loud enough to bee heard: that it is the naturall property of them, who (after they haue beene so long time nourished in blaspheming against GOD) doe [Page 41]do thinke they may be iustly dispensed withall, in rayling, lying, and speaking falsely of their Princes.

Who could beleeue, that in Great Brittaine they had an Harpocrates, one of the Indian Asto­mi, or a King with a Shut-mouth, that could not make answere to two Breeue of the Pope, and to a Letter sent from a Cardinall? Had not his silence in this case seemed as little important, as if he had giuen consent thereto? And coulde any thinke him so weake in wisedom, as to say with the Romain Emperor, would God I had ne­uer learned the first Elements of Letters, when no Question is to be made, but that hee is able to warrant himselfe (with his pen onely) against the Tyranies of Antichrist? Not any (I am per­swaded) could be so idely conceited.

Let vs then chearefully auouch it, and in the fauour of his Triumph, engraue in great letters on the bases of this statue, the secret sence which is hidden in his Armes, euen in the Frontispice of his Apology, which is, Iames Triumphant.

That as in all parts by Gods grace,
is spread his Royall Name:
So may the worlds remotest Lands,
both know, and speake his fame.

To the end, that these Ground Moles, who ne­uer sawe their own eimpudence, may scent or smell it out by those goodly Carracters. And if to them it may seeme inopinate (as I beleeue it) let them then take-occasion to consider wel, yea and weigh what they promise or portend, as in an interlaced misticall Cipher.

The Authour is Iames the Great Monark the Protectour and Propagator of the Faith, the Rampart of Christendome, the Fort and Bul­warke of the Church, the Succour of true Catho­liques, the Enemy of Heretiques, the Terrour of Infidels, the Support of the Afflicted, the Tamer of Monsters, the Example of Charity, and the Blessing of his time.

Which the very blindest will bee enforced to confesse, considering the assistaunce of God in all his actions, and how he hath preserued him from so many dangers, euen by extraordinarie maruels: wherefore (by good right) he deser­ueth to be accounted, The King of wonders, or The wonder of kings, The Miracle of the ages pre­sent & to come. For my selfe, when I come to cō ­sider by what meanes he hath bin hitherto pre­serued, I am euen swallowed vp in admiration, [Page 43]and the more contradictions and assaults J find by so many Esaus, the more I reuerence those high conditions wherunto God hath brought him: for he could not come into the world, but through the danger of blowes, euen amongest the horrors of blood & death. As we plainly see, that the Rose cannot be gathred without prick­ing, & to giue the greater sound to his vertues, he was borne to wade through diuers dangers.

For, to let sleepe in silence that wicked at­tempt, and the very Non-pareile offer that euer was aduentured, euen to smite him quite tho­rough the heart, in the womb of the late Queen his Mother of happy memory, foure monethes before he saw the light of this world: it may suf­fice, that it could not so haue happened, but by the very speciall prouidence of God, & to make the whole vniuerse stand amazed therat, as the spectator of our bloudiest Tragedies. So in his very birth likewise, he held Esau by the heele, & in his Cradle (in imitation of great Hercules) he smothered & strangled great store of Serpents.

In the tenderest of his youth, his enimies, who had no assured subiect wherein to lodge their ambitiō, but in the Mazer or cup of his destru­ction; [Page 44]they feared not to attempt by open force. But heauen being much stronger then the poison, dissipated and quailed all their disseignes. Des­seignes in very deede, ouer-bold to some, to see them so highly pearched or placed in an in­stant, whose execution drew on so many mi­series and calamities in our Countrey, as I am ashamed to speak it, except it be to expresse the great blessings of God towards our Iacob.

Who as he went to Padan-baran, or towards Denmarke, to take a wife in the Royal house of the King, how cruelly was he assayled by furi­ous Medeaes, and his owne chiefe Ship foulded vp in stearne Tempests? Contrary Windes did afflict it, beate and driue it euery where, they excited and blew the Waues, which swelled, foamed, roared, and gaped with open mouths to swallow him. And as the winds wrastled on either side, against the Mast, the sayles, and the maine yard, behold, euen in labouring (with al their might) to deuoure him, they proued the cause of his happy escape, and with full sayles (through all the stormes) brought him to Port Laetus, in which place, al Scotland at his return, welcommed him with singular ioyfulnesse. [Page 45]Euen as the whole Isle receiued Constantine the Great, at his home returne from strange wars, by deliuering him these words in the mouth of Optatianus Porphyrius.

Omnis ab Arctois plaga finibus horrida Cauro
Pacis amat cana & comperta perennia iura
Et tibi fida tuis semper benè militat armis
Rés (que) gerit virtute tuas, populós (que) feroces
Propellit, cedít (que) lubens tibi debita rata
Et tua victores sors accipit hinc tibi fortes
Te (que) Duce inuictae attollant signe cohortes.

Congratulating also the fortunate comming of the Queene, by this discourse in effect and affection, but in wordes much better shaped & couched.

MAgnificent & Great Princesse, Sacred blood of the Danes, Race Royall, Wife, Daugh­ter, & Sister to a King? If I should receiue into my Ports, and on my shores, the Great Iuno of Candy, the Daughter of old Saturne, the Wife & Sister of Iupiter of Creet; Jf I should receiue Palas herselfe, Minerua her selfe, the Great Se­miramis, the Stately Cleopatra▪ the Empresse Zenobia: If I should receiue euen hir, that wears at this day the Crowne of the Romain Empire, the Empire of the East, the Kingdomes of [Page 46] Spaine, of Hungaria, of Poland, of Egipt, of Pre­ster Iohn, and all that which the Great Signeur or Turke hath, and may haue for his Queene, yet could I not receiue a more great Princesse then you MADAME, for Royalty of bloode, Luster of Nobility, and Noblenesse of so aunci­ent a Family, neither could I receiue a Prin­cesse more splendant in Beauty, and all good Graces. Come then Great Queene, & by your comming make mee most happy. Happy shall you long time be in Scotland, and to Scotland, and for the greater height of your Glorie, bee you also a happy Mother of Kings.

Which she shall be (God assisting) as alrea­dy (by his especiall blessing, and more then particuler fauour) her Maiesty hath had My Lord the Prince of VVales, My Lord the Duke of Yorke, and the Lady Elizabeth their Sister, and thereby not only makes Scotland happy, but al Great Brittaine, whereon dependeth their peace and freedom from strife (euen as the pre­sence of the Halcions do make the Sea calme, & commodious for Nauigation) which wanting before in that Empires felicity, makes it now an Empire abounding in felicity. Shee hath esta­blished [Page 47]our Delos, and hath set vs aboue the winds, as safe sheltred from all stormes, by the firme assurances of so faire a succession: & this sufficeth not only for the coniunction & con­seruation of this Estate, but also for the increa­sing thereof. Wherefore, no kingdome in the worlde is there, which hath more occasion to glad it selfe in her Queene, then Great Brittain in her Gracious Queene, or in the faire and ver­tuous Lady Anne.

But alas, Our King, after this voyage of his, was yet againe pursued by tumultuous Trauel­lers: but beholde, how (our Vlisses) escaped the cruelty of Polyphemus. I doe not meane that which was done (in the silence of a mournefull night) at the Abbey of Saint Crosse, albeit the noise therof redounded euen into the chamber of his Maiesty (the Amnestia & law of Obliuion, hauing sent some part to death & the graue, an­other part to the gallowes & bellies of Crowes, & the last to the curse of al coragious spirits) but J would speake of the inhumanity of those two Brethren, who violated the laws of Hospitality, vpon the person of their Prince and Father. A­las, I meane the Treason of those two Esaues, [Page 48]that made tender of presents to Our Iacob, those two Athletes and daungerous Antees, that wrastled with him in the mid-day time, in close field, with feete lifted vp, and armes outstret­ched, to bind and beare him to ground with­out any mercie: where he being alone, without any helpe but God onely (who neuer forsooke him) laboured them out of breath. Whereby his very enemies are constrained to confesse, that hee is verily elected of God, and for the glory of his name.

In like manner, As he went towards his Ca­naan, to enioy the right of his first begetting, it seemes the like should haue been done in Eng­land: All Europe prepared their eyes, to see the fall of that stately Monarchy, the greatnesse wherof had compassed the whole Globe of the earth. All the world ran to the bruising of that mighty Ship, when it pleased God to look vp­on vs with the eye of his mercy, and defend vs from that fall, by his most powerfull Arme. Whereby hee plainly declared to all the earth, that he is the preseruer of Kings, the God Tu­telarie of kingdoms, and the Patron of al Roy­all Estates. He hath thereby also giuen a lesson [Page 49]to all Kings and Princes of the world, that their raigning is by him onely, and that it is an ouer­much boldnesse in any, as shall seeke to exalt himselfe, or grow great, against his ordinance and expresse commandement.

But it is nothing to see him Monarke of the English, as also endued with such authority & power, except we vnderstand withall, by what means it was thus prouided, for that is it, wher­in the blessing and wonderfull worke of God towards him is to be discerned.

For (in the Papistes opinion) the Lawes, the Estates, the Counsell, the Citties, the Country, the great, the small, the rich, the poore, the young, the old, and all sexes should haue vni­uersally refused him, and denied him his right: But heerein they were deceiued, and the peo­ple better aduised, as being more wisely expe­rienced in affairs of the world. They, acknow­ledging his iust merit, and being effectually in­structed, in the will and affection of good aged Rebecca, his Mother Hereditatis, they caused his sweet smelling sauour to bee felt of all, and (by their good example) reformed the errour of diuers other. So that all vnanimately or [Page 50]with one consent, were in duty compelled to respect him, and prostrate themselues before his Royall Maiesty. The Clergy (whom Pope and Papistes would haue had to doubt) most earnestly desired him; the Nobility, that shuld haue left him, chearefully elected him; Iustice, who should haue left him, intirely imbraceth him; the people, who should haue fled from him, do all seeke after him: & we may well say, that he hath bin the vowes, the desire and vni­uersall wish of the whole kingdom, yea, in such maner, that (in despight of Popish malice) Our King, is as a fable reduced into an historie, Qui tanquam lapis quem rebrobanerunt, factus est caput anguli. They that thoght to see him at their feet, do acknowledge him to be their head, & they to whom he was as nothing, at this day do loue & honor him for their king. A wonderful work wrought by the prouidence of God, who in his strict and secret counsel, kept it hid for a day, to publish & propose it then to mankind for euer, and against the opinion of some enuious Eng­lish, to make him King of the English.

O happy English, that haue no more women and children for your King, but a King full of [Page 51]strength, a king participating the verdure of his youth, and ful ripenesse of his age. O most hap­py, to haue a King that loues you more then himselfe, and desireth not to liue, but for your preseruation. O more thē thrice happy, to haue a King among your selues, who is natural vnto you who commeth not to raign, by the furies of a mutinous multitude, nor by the fauours of a blind fold Fortune, but by the blessing of God, and right of birth, as wel by the Fathers side, as the Mothers. To abreuiate these maruayles, there is no man ignorant, but he wel knoweth; that this kingdome had bin swallowed vp in an hideous Chaos, the fift day of Nouember, 1605. if the Diuine goodnesse had not appeared (in such a need) to this Great King, euen like a new Starre at the breake of day, to scatter the latest night that came to ouer-whelme vs. In which wonderfull deliuerance, he hath euidently de­clared vnto vs, that he will haue his Maiesty to liue and flourish more then euer heeretofore: because he drew him out of this bottomelesse pit, by raising vs such succour, withour which he had vndoubtedly bin expired, by such cruel­ties as the like were neuer heard of.

Quorū animus meminisse borret Luctuque refugit.
The heart abhorres remembrance, tears flye from it.

Thus we see, that the Authour of the Booke, was fore-appointed of God by his name and person, as long since, was Cyrus, whom he fore­saw, prouided and called by his name, two hundred yeares before hee was borne, to op­pose him against Kings and Nations, enemies to his word and people. That verily, and in ef­fect, by all the periods and paralelles of his life, this is Iacob, according to the Hebrewes, and Iames in Scottish, the Pentaphyllon, or the name of fiue Letters, bearing the worde [...]. The Pentagon, in former time Mysteriously reuea­led to King Antiochus, sur-named the Sauiour, for the sauing and conseruation of his people. That it is he, Among the ten Kings, as the great finger among the rest, as the Sun amongst the fiue male Planets; as hearing, among the fiue Sences, and among the fine woundes, that of the heart, to saue and preserue vs That it is he, who shewes vs Antichrist, by the fiue markes of the Apocalypse: First, That be is an Idolater, secondly, a Murderer, thirdly, an Empoysoner, [Page 54]fourthly, a whore, fiftly, a Thiefe: And that it is hee, who shall at length Triumph ouer Pope Paul the fift, because that the sundry accidents of men, of States, and of affaires, do rowle or giue by the number quaternary, or of four, and then rest themselues vpon the fift, which is de­noted by the first Letter of the Hebrew Al­phabet (HE) redoubled to the great Tetra­grammaton IEHOVA, which afterwarde in the Law of Grace, was amplified to a quina­ry or number of fiue, IESVS. And the same is iudged also, by the seauen Letters, or Iudi­ciall number of his name, in Greeke, Latine, and French, whereby likewise is made & com­monly comes their mutations and renewings. It is the holy number, & it signifieth all plenitude and perfection: as contrariwise, the number of two (whereof is Papa, the name of his aduersa­ry, the most common and generally knowne) is an Hierogliphicke of filthinesse, of wickednes, and of the diuine vengeance, as all our Doctors haue obserued. In Papa, there is nothing else but P. A. doubled into two Syllables, after the same manner as the Pythagorians signifyed the Deuill. Also it is saide, that The Beast shal speak [Page 54]like the Dragon, and that Antichrist, shal come in the efficacy of Sathan. According vnto the Nature of Numbers, the Septenary or that of seauen, whereof is Iacobus, is the number first sacred and hallowed by the Creator, and it is taken for a signe of his Diuine rest: the Binary or that of two, is the first number that deuides or withdrawes it selfe from the vnity, and from his beginning. Moreouer, in all the daies of the creation, the Scripture saith, And God saw that it was good, except the second onely: not as signifi­eng, that what he had created on that day was not good; but to set a secret mark theron, con­cerning the numbers signification. In like ma­ner, Noah sent into the Ark, The cleave creatures by seauen and seauen, and the vncleane by two and two. Naaman the Assyrian receiued commaund from Elyseus, to go wash himselfe seauen times in Iordain, to be healed of his leprosie. But two Angels were sent to consume Sodome and Go­morrba; & two molten Calues were prouided, to be the first Idols, and first wickednesse of Ie­roboam the first king of Israel, and long time af­ter two other, by the misbeleeuers of the same people. Oh, that the leprous among the papists, [Page 55]who in outwarde appearance haue faire flesh, but are all rotten and putrified within, who in exterieur deuotion, and faigned simplicity, in habits, in Ceremonies, and publicke actions, seeme especiall men, and to exceed all other, & yet vnderneath, are nothing but vlcered with enuy, pride, and gluttony, with all other kindes of voluptuousnesse: who are a people that re­pel and thrust out vice, to the eies of the world, and yet retaine and call it in againe at a backe doore: Oh, that they would seeke their owne cure, in the learned writings of Our King Iames or Iacobus, By the Lambe with seauen hornes, and seauen eyes, by the seauen Spirits of God, and the seuenth aspersion or sprinckling of the Leuiticall bloud.

And comming to Diuination, by the num­bers appropriated to their Carracters, excogi­tated first of all by Pythagoras, the Traditions whereof are no other thing, but a very He­brew Cabala, grounded vppon this place in the Booke of wisedome: God hath made al things in number, waight, and measure: wee shall there find, that this onely name ΙΑΚΩΒΟΣ in Greeke, surmounteth double almost the name and the [Page 56]Number of the Beast, in all Languages and tongues, which is not without some special mi­stery, neither without the prouidence of God: whereunto neither Aristotle nor Ptolome do any way contradict, but rather they auouch, that Letters do containe in them (mistically) certain numbers, and that in the proper names of per­sons, some secret matter is contained of their Fortunes and Destinies. As we may see by these verses, traduced and drawne out of that olde Grammarian Terentianus, which sheweth vnto vs both the vse and the practise thereof.

One tels vs, that the verse names,
in Letters do containe
The Fortunes of the greatest men,
and those of lower straine.
If both do venter to oppose
and tempt the God of Warre:
To vse his Armes; the Lot to each;
will differ very farre.
The Ʋictorie will fall vnto
the greater numbers name,
The lesser thereby gaineth harme,
perhaps, mischance and shame.
For so it was great Hectors hap,
Patrocles to confound:
And then Achilles (by wanes chance)
laid Hector on the ground.

In like manner, our Royall Name, which notes [Page 57]and markes the thousand years and more, that the raigne of Antichrist hath continued power­fully and with authority; that his blasphemies against God, his cruelty against his Saints, his fowling with his feet the spiritual Ierusalem, the prophesie of the witnesses of God, to annihi­late the true and inuisible Church, because they were laide as deade and dumbe, in the visible, exteriour and pretended Church, the flight of the Spouse of Christ into the wildernesse, and that she became inuisible: In all these doe sur­mount (at this instant) the name of the Beast.

For, be it that he call himselfe Apphipior in He­brew, or ΛΑΤΕΙΝΟΣ in Greek (to omit [...] and Die Lux, which are neyther names of men, nor of the Latine Empire: no more then [...] and [...] are not of the first best) or Papa in La­tine. Iacob shall triumph daily, and more per­ticulerly, on the number which is found in Pau­lus Quintus, Vice-Deo (a Vize-God.) Heer is wise­dom He that hath vnderstanding, let him count the number of the Beast: for it is the number of a mā, and his number is six hundred sixty six, & that of ΙΑΚΩΒΟΣ of a King, which containeth ele­uen [Page 58]hundred and three.

That which wanteth of forty two months, of a thousand two hundred and sixty dayes Pro­pheticall, of three great dayes and an halfe; of a time, of times, and of halfe a time, mentioned in Daniel, and in the Apocalipse: al do signify the same tearme or space of time, and each, one thousand, two hundred and sixty Iulian years, which is since the diminishing and fall of the kingdome of Antechrist, and which shall bee wholly ouerthrowne by Our Prince, accompli­shed in his Numbers.

As the hundred seauenth King of Scotland, he hath contributed more alone by himself, to build the Temple of God, and to reforme the seruice therein, then all the Kinges together haue done, or all the people of Asia, to raise that proud Temble of Dyna (named by the Greeks Agrotarius, or Elaphobolos) which was a wonder of the world, and the Ornament of Asia. Like­wise his number hath this respect, that it is composed of two perfect numbers. Of an hun­dered, which is tenne times tenne, wherein God is maruailously pleased. For Iacob bought an hundered Lambes for an heritage which he [Page 59]had in Syria.

The Children of Israell gaue an hundered Tallents, where-with was made three Cup­bordes, for the Vesselles which were placed neere vnto the Tabernacle The Romains them­selues were not ignorant of the power and ver­tue of this number, hauing builded the Temple of Mars at Rome, with an hundred Collomnes, & their Senate consisted of an hundred Coun­sellors. And Iulian in his Epistle vnto Serapion, saith, that Creet had an hundred Towns or Cit­ties, Thebes an hundred gates, some Altars an hundered feete, some Sacrifices an hundered beasts, and continually an hundered Souldiers to seuerall Centurions.

But in what part of the world is to be found, so long a succession of Kinges in the right line, without interruption or breach? Turne ouer all the Worlde, search into all families, num­ber the Monarchies, the Empires and King­domes, count all their Kings one by one, their Emperors, their Monarkes, and you shal neuer finde so great a number, neither any Raigne: which hath endured for the space of 1908. [Page 60]without euer being subiugated, like vnto ours, or that goeth before vs in the susception of Christianity, and profession of the Catholique Faith.

Christi transactis tribus annis at (que) ducentis
Scotia Catholicam coepit inire fidem.

Since Donaldus, the first Christian King, he is the 79. who being multiplyed one by another in their times, it produceth prognostically the most dangerous Climacteriall age of Poperie, or the Papacy: as their simple transposition marketh the yeare of the Reuelation Written by Saint Iohn: and the last apart by it selfe, did facilitate the way for him to his second Crown, and to vs the sence of this Arithmeticall predi­ction, by the effect.

Galla feret natum, cui tota Britannia laeta
Subijciet collum refluo circumsona Ponto
Nec proprior quam nonus erit de sanguine Bruti.

His perfection likewise is seen in this, that he hath the name of Iames the sixt of Scotland. Sixe being the signe of accomplishment, as Saint Augustine obserueth it to be that onely amongst numbers simple, which resolueth all the parts, and maketh them equal, to wit; of one, of two, [Page 61]and of three. This is a number very pleasing & acceptable to God, and which himself hath ob­serued in the most part of his maruellous acti­ons. Six dayes he laboured and wrought in the perfection of the world: Sixe dayes hee rained Manna in the wildernesse, and distributed vn­to men the bread of Angels. Sixe dayes Moses conferred with him, about the eternall decrees of his will, and on the Articles of Religion: he willed that the Wals of Iericho should be sixe times circuted about, before they were to bee tumbled to the ground. Six dayes he kept shut the gates of his Temple, which looked towards the East, and commaunded that sixe Lambes should bee offered to him, on each day of the Sabaoth in sacrifice: wee may also say, that hee hath recommended this number in Nature, as it being his will, that (among floures) the Lilly should haue six leaues: Among stones, the Iris should haue six Corners: and that the Lyon­nesse in her first whelping, shold haue six yong ones, and that so decaying continually vnto one, she should terminate her brood in an vni­ty, which is the bottome, the beginning, and the onely sourse of all other numbers.

Jn the same sort is hee called and chosen of God (without any doubt) the sixt of Scotland, to be the first, not onely of Great Brittaine, but also euerie where. Because in this Vnitie, the Veritie is founde, who is but Onely One, and as Mercurius Trismegistus saith, The beginning and the roote of All. He is the first also of Tenne Kings Christians, that should hate the whore, ma­king her become naked and desolate, should eate hir flesh, and burne her with fire.

So may we also say, that hee hath chaunged his Name (like vnto Iacob) to resemble him in all thinges. Of the sixt, hee is come to bee the first, and of King of Scotland, & of England, he is now the King of Great Brittaine, &c.

Iam cuncti Gens vna sumus
Et Simus in aeuum.

And for the fulfilling or accomplishment of this old vaticination.

Imperium, Fasces, C. Fastus Sceptra, Triumphus Quae fuerant: penitus C. veniente cadent.

He ought of right, as wel as by his Baptisme, [Page 63]to be called Charles.

Charles, and Charles the Great, a more iust Ti­tle then that of Antiochus, Quintus Fabius, Pom­pey, Methridates, and the rest: or they that are yet called the Great Chams of Tartaria, or the dreaded Othomans. For if Constantine did de­serue this Name onely, for hauing succoured the Church; and Theodosius, onely for war­ranting the Empire from so many imminent daungers: what Name can be found conuena­ble vnto his Deuotion and desseign, to deliuer all Christendome from the Tyranny of Ante­christ? Whome may a man tearme to bee more Great, then he which is the Non pareil, of all that are, or may bee in this present Age?

Hee is Great, according to the World, and in all that which the worlde esteemeth to bee great, as the Scripture sayeth, According to the Name Greatnesse on the earth. Great in King­domes and Prouinces; Great in Landes and Seigneuries, Great in Authoritie and power, Great in Armes and Treasures, Great in Nobilitie and Lineage, Great in Age and youth. And euery way so Great in all these, [Page 64]as being not to be equalled by any, hee is The Great of Greats, the Chiefest and the most Great of all.

But that which is much morethen all these, and whereunto the world cannot attaine; hee is Great according to God; great in Faith and Religion, Great in Vertue and Faithfulnesse, Great in Iustice and Piety, Great in kindnesse and [...]ansutude, Great in Goodnesse and In­nocency, Great in wisedome and experience, Great in name, & more Great in effects. Brief­ly, he is the liuely Image of Great Hercules, who neuer did or thought on any thing, but it was Great, and greatly profitable. All his actions, al his wordes and cogitations, are nothing but Great.

It is a thing most certaine, that God doeth euermore raise Great personages, whom hee indueth with excellent and Heroical vertues, to finish fortunately whatsoeuer hee committeth into their hands. The which is also testified by a most especiall prouidence of God, euen in his Sur-name of (Steuart,) thereby being opposed gainst Antechrist, as the South-winde against the North-wind, that is to say; as Grace against [Page 65]sinne, and as the blessed Spirit against the De­uill, who is the true North-wind, from whence all euill commeth vpon all the inhabitantes of the earth. And this is conformable to the scrip­ture, where speaking of them that are Faithfull Ministers, that is to say, Good Stewards in our Language, and whose workes God hath esta­blished in verity, and made a perpetual league or couenant with them: It is saide, that Their seede shall be knowne among the Gentiles, & their encrease shal be in the midst of the people. As it was seene in the Macchabees, who by beeing of the seede of them, by whome saluation came to Is­raell, this blessing was bestowed vpon them.

Now, this house of Steuart in Scotland, is as a Phoenix among the Nobility, the Lords ther­of are as Nectors among men, for the length of time that their race hath liued. For since the yeare of Grace, 1057. from the raigne of Mal­colme, euen to this present, it hath flourished ful of prosperity and honour. All the Kings issued of that line, haue taken hands with him, and (as by infusion) transmitted their rare and excellent qualities, still from one to another, neuer de­generating: for euermore Royall Eagles doo [Page 66]produce Imperial Eagles, Eagles that haue con­tinually made War with Dragons, with Foxes, and (aboue all) with Serpents.

As is now to be seene in our Great King, who hath producted the most Noble Prince Henry, (the ninth in Sur-name among Kinges in Scot­land, as of Name in England) for the greater height of his good fortune.

This young Prince is a warrior alreadie, both in gesture and countenance, so that in looking on him, he seemeth vnto vs, that in him we do yet see Aiax before Troy, crowding among the armed Troops, calling vnto them, that he may ioyne body to body with Hector, who standes trembling with chill-cold feare, to see him seek to determine the difference in the inclosed Field or Lists. Hee can neuer permit, that anie other should step before him in an occasion so remarkable. Honour was all his nouriture, and Greatnesse his pastime (as it was saide of Alex­ander) and Triumph the ordinary end of al his Actions. What though his desires bee im­peached by a much stronger desire, and his de­uoire retarded by a Naturall dutie, and by an obedience, which in this occasion only is con­trary, [Page 67]and contrary to his owne affection? Yet let it not be immagined, that the execution of great desseignes, are vtterly lost by deferrence and delay. Deferred, not in regarde of weake­nesse or impuissance, but referred to fit season, to do nothing against the order of Nature, or contrarie to the will of his father: who woulde alwayes haue his Sonne for Obiect, and subiect of contentment by his presence. Contrarie to the Ottomans, who coulde not, nor can endure the youngnesse of their Children, their very shadow gaines them so many other suspicious shaddowes, and their presence excludeth them from all kinds of pleasures.

His Maiestie hath also another Sonne, Duke Charles, who shineth in the two Kingdomes of Scotland and England, like the other twinne-Starre, and who promiseth vs, that as the Sun is at the very highest in Gemini: euen so, God in the same maner, will very quickly raise and ex­alt Great Brittain, in the Apogaeum of his Great­nesse. And that hee will make the succession of the house of Steuart, not onely equally vnto the worlds continuance, but the world it self equal [Page 68]to his succession, and to the sacred stirpe of his Maiesty. This is it, wherunto the full end of his greatnesse is assigned, and where he hath laide the bases of his very greatest Trophees: This is the point where his Angle endeth, this is the extreamity of his line, and this is the center of his circumference.

Wherein we discern (at last sight) the diffe­rence of the house of Cyrus (which was of small cōtinuance, because they did not acknowledge God who elected them) to that of Our King, whom he multiplieth & encreaseth euery day, awaiting vntill God shall come from the south, to chase away that rude Oxe, and dissolue the captiuity of the Waters which are frozen, to make them run in Torrents, and like Riuers in the South. That is to say, the extermination of Antichrists race, by that of Steuart, to deliuer those poore soules, which vnder the coldnesse of this barbarous impiety are so miserably cap­tiued, by the heate of the South, which is the Grace of the Holy ghost, and Faith and Chri­stian piety. That the garden of the Spouse may be so breathed by this wind, as the odorifferous iuices thereof may distill on all sides, by a re­newing [Page 69]of holinesse and deuotion in all the waies vpon earth, and causing that they which are at the South (as it is written in Abdias) that is to say, the true Christians which are in the South, shall possesse the Mount of Esau, and make themselues Maisters of that Estate: Euen so may we hope one day to see, that vnder the name and family of Steuart, all Christendome shall flourish in an absolute Monarchy.

For the Maister, who hath placed him ouer his housholde, to giue them all thinges in due time, hath found him a faithfull and wise Spen­der and Steward, or a good Oeconomicus in his dealing. Wherefore he hath said vnto vs, that (in very deed) he will commit all his goodes to him. And the Lord who hath giuen him those fiue tallents in keeping, when he taketh his ac­count of him, will find that he hath made pro­fit of them, that he hath gained fiue more by & aboue them. Wherefore he will say vnto him; It is well done good seruant, thou hast bin faithful in a few small things, I will set and constitute thee ouer much more, enter into the ioy of thy Lord.

For the rest, Romaine antiquity hath obser­ued, that in the family of the Fabij there were [Page 70]three Princes of the Senate; In that of the Cu­rij, three Orators: In some so many Censors, In others, as many Dictators. But in the family of the Steuarts, there are not three or foure to be noted, but many great Lords and Princes, who haue all made apparance of the greatnes of their valour throughout the world, and per­ticularly they that are of the braunch of Noble Lennox.

Their piety appeared with Saint Lewes: their courage against your enemies (O French-men) and their fidelity at al times towards the Realm of Fraunce, our Chronicles doe report them. Also the memory of those voyages in the East, doe witnesse them, and your Histories them­selues are ful of their praises: which whosoeuer shall read, wil find them as so many sharp spurs inciting to vertue. Such as haue read the manu­scripts of that race, or seen The Galleries of Ver­rerye in Soulongne, wil confesse, that they neuer read either among the Greekes or Latines, any thing comming neere to their naturall genero­sity. From this vertue came it, to aduance Mes­sire Berault Steuart, Lorde of Aubigny, and of Croitet, Knight of the Order, Captayne of the [Page 71]Guard to his Ma-body, Great Constable of Sci­cily and of Ierusalem, and his Highnesse Lieute­nant Generall in the kingdome of Naples. And hence, an infinite number of other, al Captains of Guard to the Body, of the Chamber, Coun­sellors, Marshals, or Constables of France. And hence also Messire Bernard Steuart, Marshall of France, that gaue so much exercise vnto the Emperour Charles the fift: who vanquished, and tooke Prisoner in Piedmont, that great Romaine Captaine Prosper Colonnus, in the yeare 1515. according to the Relation of our French Authors. And whence at this instant is sprung,

Dux inter primos praestanti corpore LENOX.

who for his excellent and singuler partes, hath not forsaken vs, althogh he be called into Great Brittaine, to bee the Honour of Honors to the French. Let the Parthians vaunt them of their Arsaces, the Greeks of their Egides, and the Ro­muines of their Emilij, Fabij, Curij, and Marcel­li: Great Brittaine, makes vaunt of her Steuarts, and of nothing more then of her Steuarts.

—Nec Phoebo gratior vlla est
Principis haec quam quae praefixit pagina nomen.

Prince most generous and Magnanimious, happy Henry, the delight of Heauen, the loue of the Earth, and the Titus of humaine kinde, ne­uer feare that the victories of MY KING will leaue you nothing to conquer. Enter not into that ambitious ielousy with Alexander, who see­ing the fortunat progresse of his Fathers affairs, & how victoriously he went on, ioyning Citty to Citty, and Prouince to Prouince: Surely (quoth he to his souldiers) my Father will win all, and leaue nothing famous or Magnificent for me to conquer with you. You must triumph with him, as did the Sonnes of Emilius, and of Commodus, with their Fathers, and the children of Marcus Caesar, with Mark Anthony. In fights, the disposition and order must be committed to his iudgement, and his iudgement must bee referred to the executiō of your sword, against all Refractaties. Yours shall bee the arme and strength, but his the head and Counsel; Yours the paine and endeuour, his the effect; Yours the Action, but he the Agent: You for him, & he for you, and you and hee ioyntly together, shall win an immortall glory; to the end, that al the world may see you in effect after the same [Page 73]manner, as one figured Caesar, aloft, deposing or treading a Globe vnder him, holding a book in one hand, and a sword in the other: so that it may be saide of you, That for the one & other you are a Caesar.

And you Prince and Duke, Duke & Prince, Charles, Beloued of all, who may holde it as much honour to be called Sonne to the King of Great Brittaine, &c. as Charles King of Ieru­salem, Naples, and Scicily, Brother of Saint Le­wes, to name himselfe Son to the K. of France: or Charles King of Arragon, and of Valencia, in the same manner. Remember that you are the Sonne of a King, as Menedemus saide in the eare of young Antigonus; You, the excellencie of my Hope, and the Sacred Anker of him who seeketh no other happinesse in this world, then in your seruice, neither any honour, then what may be pleasing vnto you. Methinkes I see a Sword in your hand, and you vpon the walles of Nicomedia, Nicea, Antioche, and Tripoli, ay­ming at the fairest through all perilles, euen in the lesser Asia, & take perforce Ierusalem again by assault, after the siedge of fiue and thirtie dayes. Go generous Race, go gather Laurels [Page 74]in the fieldes of Armenia, enfrachise the Palus Maeotides, enter into Lycaonia, Bricea, Traba­sonde, chase the Turbants from those Prouin­ces, and making a new world, sur-name those Prouinces after your Name.

Who steppes vp, to driue the Lydian out of his house, and leaue nothing but the Tartesian Cat? Oh, that I might see MY KING glorifi­ed vniuersally, and Great Brittaine made Fa­mous in the loue of Christendome, and to the astonishment of the Infidels! Oh, that with one common hand wee might Warre on the Ma­hometane, and that his Trophees might no more be shamefull Markes of our generall ca­lamity! Let vs be the first vpon their squadrons, and (all armed) march for the conquest of the Holy-Land, so much honored by God, by the beginning of his Church. Let vs crosse the seas, and as they, who (to animate others) cryed in the Shippe, Itorus, Itorus, the Maister, say; Behold heere is the Master. Let vs be the first to aduance our Standards, vpon the Ramparts of Constantinople, daunting all them that shall seek to tardie our desseignes, and let vs free the way to the whole Army, to the end, that

In raigne so great of such a great raigne raigning,
By force of Armes, the greatest gates of Brasse
Were made to open: the King and Duke so ioyning
Beat downe, sunke Shippes, a fairer day neere was.

And that insteade of a Tyrant Fratricide, My Lord and Maister might be honoured, respec­ted and obeyed, as the lawfull Prince, and true nourisher of his subiects.

You also Duke and Prince, a Peere sans Peer, in all Great Brittaine; You the Iolaus of our Hercules, the Claterus and the Hephestion of Our ALEXANDER; You my Omphis, my Be­nefactor, according as Xenocrates called his Iu­piter: Remember that you are a Branch of this great Tree. Looke in the olde Tables of your Predecessors, and their Lawrels all dustie, but with the dust of Honor. You wise and prudent Lodowicke, honoured so many times with roy­all honors of Lenox, Grace of Graces, that haue left France (your Natiue country) to be alwaies by and at the right hand of Our King, as not a­ble to loose the sight of him; neither be further off frō his Maiesty, then the Sun frō the Ecclip­tick line. You that giue so many wholsom counsels for the preseruation of his estate & person: [Page 76]giue likewise your Vowes and Prayers to that Iupiter Hypsistius, which is the most high God, that Heresie may for euer be stifled, and by the same Diuinity of Our King, which is his chee­fest practise, his owne aduise, in assaying to re­store the little wandering flocke to the folde of the Church, by a National counsel, or one Oe­cumenical or Vniuersall, it cannot but bee ho­ped. This is the onely remedy for these euilles (as his Maiesty very well acknowledgeth) and the best meanes to conuert the most Learned, and lesser oppinitiue. This is the voyce, wish and desire, yea, euen the very finall cutting off, of all our pretended Romaine Catholiques.

To take excuse from the one side, and giue pretext to the other, as it behooueth to con­uince them Viua voce (as they haue been often enough by learned writings, as well of his Ma­iesty, as by others) before they bee constrai­ned. That we might see (with patience) their Reasons layde on the boord, and our Combate with them, to be in mildnes and modesty: This is the desseigne of my discourse, and the perfe­ction of my Paraenesis, or accomplishment of my wish. Oh, that you might see these temera­rious [Page 77]spirites, which hurle dust in the eyes of trueth, in thinking to dazell ours, should yeild vp their Weapons into the hands of his Maie­sty, to offer them at his seruice, and take the Oath of his faithfull obedience. You shoulde see them suddainly surprized, like the compli­ces in Cilones conspiracy, at the Temple of Mi­nerua, and all run in zeale of affection, to the Palmes, Laurels and Crownes, which his Ma­iesty hath proposed as their recompence, in such an happy and profitable conuersion.

All such as are capable of the aduancement of such a fruitfull desseigne, ought to bestowe their watchfull paines and Trauaile, to the ho­nour of God, and the safety of the King, for the conuersion or confusion of all our papists, and for the quiet of our Countrey, if not of all the whole world.

Nor do I thinke heerein, that any one ought to be so arrogant or ouer-weening as he shold seeke to giue a Lesson of wisedom to My Lear­ned King, or should teach his experience, or cleare his knowledge, or be a guide to his dis­cretion for following time: Neither thinke I, that there is any one so bold-faced or presump­tuous, [Page 78]as to censure his proceedings past, or to come. In either of these arrogancies, we should behold but a Souldiour-like Phormio; an Asse­earde Mydas, a Croote-nosed Corebus, a tedi­ous Hisser, a prating Xenophanes, and one alto­gether like to Mineruaes Hog, or Apollos Mar­syas: & I should repute such a Hermes without shame, worthy the paines and punishment of Hermea, his Maiesty being more able then any other, to giue forme to euery action, and hath neuer forced (by wheele or fire) violently their consciences. But it is to this end, that you, who do face to face contemplate the diuinity of My King, might be the Mediator of such a holy re­solution, & that boldly, and with open mouth you would tell him, that the whole world ex­pecteth the accomplishment of his aduise, ei­ther by himselfe, or neuer.

Because that God by his Grace, hath ador­ned him with a singuler & supereminent qua­lity of a King, not so much in fauour of his An­cestors (as he did to the house of Laban, for Ia­cob; of Putipher the Egiptian, for Ioseph; and to Salomon, for loue to his Father Dauid) as in re­gard of his owne propper merrites, in like ma­ner [Page 79]as he saide to Abraham: He foresaw his me­rit and his dilligence, in wel instructing his chil­dren and his posterity after him, and that hee should acknowledge to holde his Crowne of him, and not of any other.

Wherein we may see, that he is King, not by the neighing of a horse, like to Darius, nor by the flight of an Eagle, like to Aegon in the Citty of Argos, nor by vncertaine report, as to Alyno­mus in the Isle of Paphos, nor by the Lance, as Caesar was made Emperonr, nor by the sword, as Seruius, nor by tyrany, as Nero, nor by adop­tion, as Caius Luciius Caesars: But by extraction, not by election, which hee would neuer haue beene, how euer Tortus (to his Graund tort) speakes it. But by the Grace of God, as his ma­iestie doth confesse it, by inheritance and suc­cession, like Octauian, bearing the Crowne one way by his byrth, as his Thistle declareth, and the other by patience, as did Marcus Aurelius, being both by right of bloud and merite, the chiefest Prince.

It is an high gift of God, to com into the world in such a ranke and degree, as to beare away a Crown by being borne to it: but to deserue it [Page 80]he touch it, and thereby to fill the whole world with his name, that makes him double woorthy thereof, and he rather honoureth the Monar­chy, then he receiueth any honour thereby.

But it seemes, that they would make him en­ter into the Lande (all shining in felicity) by a false doore: by feare, by hope, &c. which is not onely to make a commerce of Kingdomes, and to Traffique with Scepters: but likewise to ex­pose to open sale, euen the heauens and soules of men.

—Vaenalia Romae
Templa, Sacerdotes, Altaria, Sacra, Coronae,
Ignes, Thura, Preces, Coelum est vaenale, Deus (que).

And what is it? That the King of Scottes had giuen some hope of his Apostasie from the Re­ligion, to be King of England. Can any man be­leeue it? This came from so many Monsters, as disloyalty & perfidie of those Ministers would builde in the fantastical braines of the Pope and his Cardinals. Rather the sun retrograde in the South, shall returne and wash his faire locks in the Orientall billows, and the earth once more drowned with another deluge, shal accuse Iris [Page 81]of lying; then My King shoulde, or euer did think to promise such a wickednesse: That the faith, of the Defender of the Faith, would so sub­mit it selfe, and cause him to yeilde homage to one without faith, and makes publick professi­on of violating all Faith: That the promise of a Prince (the very abstract of all vertuous Prin­ces) should be subiected to the wicked passions or pretences of any whatsoeuer? That a puis­sant Monarchy, which could euen then extend her right hand, for the terrour of his enemyes, and ruine of them as dust resist against his iust right, would render vp her Lord, King, & Mai­ster, by perfidie or subtilty, to establish him­selfe in the Fox, and forsake the signe of Leo.

No, no, this might easily haue beene done with an Athenian or Melian Diagoras, or a Cy­renian Theodorus, and many other Empirickes of State, who had much rather take part with earth then heauen, and who for a messe of Len­till Pottage, would turne their backes on God. But not with such a Prince as he, who from his Cradle, hath beene nursed with the bloud and sucke of Lyons; I meane in his Religion, truely a Christian, and which hath taught him, that it is [Page 82]the Faith which makes him acceptable in the sight of that great King of Kinges, and which also must one day make him Triumph, with a Crowne of infinite glory, far beyond the ioyes of faigned Elisium.

It was for the first King of Athens Cecrops, to be double, as also the Courtier of Phillip King of Macedon, who was named Hecateros, to bee both the one and other, and it fitteth well the Iesuites, to equiuocate: but not a man of Ho­nour, such as My King is, who carrieth his hart vpon his tongue, and speakes from the bottom of his stomacke, as Homer makes his Vlisses to speake, immooueable, and euermore in full waight, vpon his duty both towardes God and men, keeping his faith and promises to enemies themselues, Verus Israelita in quo dolus non est: knowing verie well, that God loues no craft, cunning and dissembling, and affected the Pa­triarke Iacob so much, because he was without all fictions

Ʋir bonus & sapiens, lingua (que) & pectore verus,
Iustitiae cultor rigidi seruator honesti.
A man both good and wise,
in tongue and minde full true:
[Page 83]
Adoring Iustice, coole and calme,
and naught but honest knew.

Neuerthelesse, to deale and cope with the enuious and perfidious, malignity of these ca­lumniators, euen at their owne weapons, let vs admit, that the king had treated of his Religiō, before an examining bench at Rome, that hee promised to make himself a Papist in intention, or wholly at a free leape, without shame, with­out piety, & Christian feare of that great dread­full day, that he would haue forsaken the loue of God, the care of his own saluation, and of all eternity. Shall wee not heere consider, that the world, that tēporall interses may be made with them (for the matter of Religion) as a counter­band of Marchandize? And when all this had bin done, where are then his so much vantage­able profits? Jt should haue bin very small, to make the greatnes of his Throne, the foot pace of the Pope, and miserable were his condition, if in sted of hauing heauen for his Aspect, the earth for foundation, and the sea for limit, hee should consent that his scepter & Crown must be subiected, to the perturbations & appetites of a Priest. This were, to establish another Kingdome in his Kingdome, to admitte an­other [Page 84]King aboue him, which would be as pro­digious, & occasion as much hurt, as two Suns shining at once in heauen, which would ouer­throw all. The plurallity of Caesars (sayeth an ancient Writer) is dangerous, and the Poet,

—All greatnesse Royall,
By no meanes can endure to haue an equall.

Now I am of the minde, that his Royall Ma­iesty, in attributing to himselfe this qualitie, or this Title of King, doeth vnderstand it also in the same manner as Seneca spake of the Empe­riall Greatnesse and Authority. It is I (saith he, vnder the person of a potent Emperour) who haue beene so acceptable to the Gods, as they haue chosen me for their Lieutenant on earth. It is I that second them, It is by my mouth, that they pronoūce their determinations immoue­able, and the good or euil fortunes of men.

For, beside the authorities and prerogatiues in common, which his maiesty hath with other Kinges, that they are rich in quantity, hauing this quality, as being happy in hauing this qua­lity, as being happy in hauing this contentment, to say; I will, and it is doone; I desire, and the desire is accomplished. That the very winke of [Page 85]the eye makes them to be vnderstood, the least changing of their lookes, procureth execution of their will, and that they can wish nothing more in earth, because he that is a King, is All, according to the aunswere of King Porus: yet ouer and aboue these perticuler aduantages which GOD hath giuen him, as making the Kings of Persia, by the right of their eldest chil­dren; this word KING, doth shew vs his faith pure and cleane towards God, by his Charitie & fatherly loue vnto his Subiects, and his pro­uidence in the affaires of his Crowne. For, in our French Language, it consisteth of 3. Let­ters, ROI, and also in Latine REX, as the primordials and Radicall Letters of the Hae­brewes, and of one Syllable, which simbolizeth (in some sort) with the most holy and Sacred Ternarie or Trinity.

First, for the Letter R. (according to the con­siderations which concern Socrates in the Cra­tylis of Plato) it signifieth vnto vs, his continuall action and exercise of duty, for the acquitting of his charge, as the toong remoueth strongly & without any stay, in the pronouncing it. O, denoteth the roundnes which he equally vseth [Page 86]towards euery one, which, as it is round, equal & euen, without any points, or corners to car­ry it out abroad: so it sheweth, that Our King is perfectly round, seeing that his words and acti­ons do concord, and that both to one & other he goes in full rotundity, plainnesse and sinceri­ty, speaking euermore with a round mouth. As J, doth also represent his lenity and mildnesse, by a facile and very gracious prolation.

And according to the Traditions of the Ca­balists, the Letter RESH doth infer, that hee is King by succession, and instructeth vs, that Hereditary kingdomes are much better institu­ted, then those which bee elected: where the combustions of suites and partialities, do often times cause them to turne their backes on their enemies, with extreame affliction, and ruine of the people. (O) is as the eie, which he lendeth to al, and ouer all, in imitation whereof, the Egip­tians in their Hierogliphicks, did represent roy­alty by an Eye, placed vppon the top of a Scep­ter. (I) wherof al the Hebrew Letters are com­posed, and which by the same means constitu­teth the number of ten, the perfection, resting place, and accomplishment of all other num­bers; [Page 87]doth signifie thereby, that all the parts and members of his kingdome, do depend intirely vpon him, wherefore, al ought to bee referred to his safety and preseruation.

Thus passing these mystical Interpretations, and significations of these three Letters, to that which might result frō their diuers Anagrams, Metathesis, and Renuersements, according to the Tmurah and Siruphs of the Haebrewes, Our King (as Philo saieth in the life of Moyfes) is a Soule-like Lawe, and his Law is Our Iust-King, they are so bound by the girdle of the Graces, and ioyned together by Iustice.

Iustitiae cupidus recto non deuius vnquam.
Desire of Iustice neuer swerues from right.

For although Cato was woont to say, that a King was a rauenous Beast; that hee liued not but by his prey, and on Venison or wilde food: yet can not it so be said of Our King, seeing hee contents himselfe with a small circumference, not insulting vpon his Neighbors or Strangers. Neuer did any man hear in him, that ouerbold wish of the Emperor Maximilian (by the report of Phillip de Commines) to bee a God, And that his Sonne might be King of France.

His desire, and the chiefest degree of his Ti­tle, is to be called King of Great Brittain, which is the kingdom of the Church of God, his part and portion which he hath chosen in earth, & the kingdome which succeedeth to the King­dome of Iuda. This is the Christian kingdom, wherein euen to the very least or vulgar, can­not (else-where) bee found a people more de­uout and Religious: Piety and Religion are there so zealously, and so often exercised. In breefe, It is the Land of Promise, which God re­serued to himselfe in Christendome, where he hath so long time kept the Booke open, and the Reuelation of his Prophetick and Euange­licall Mysteries. God himselfe Husbanded the Garden of that Country, and tooke thee euen measures thereof, hauing enguirt it with the great Ocean. As concerning the forme of the Island (according to the opinion and descriptiō of Caesar) it is triangulare, whereof one way is opposit and faceth France, and containeth on that side, about sixe score and fiue leagues or miles in length. Another looketh towardes Spaine, and that longitude is an hundered and sixty miles. The third, is opposed to the North, [Page 89]drawing most part towardes Germanie, and it is thought, that this way it containeth well tvvo hundred good miles. So that the whole Isle may haue some fiue hundred miles in circuite.

It hath a very serene and faire Hauen, and the habitation there is much more temperate then in France, and the colds are lesse sharp & violent. Gallia trieme frigidior, by the iudgment of Petronius, and in mine vnderstanding, so it is at this instant. In that Countrey are not to bee seene, the intollerable heats of Egypt, no more then the Ices of Sarmatia, all is temperate, all is cultiue, and all thinges are fruitfull there in a­boundance.

Non illic Aries verno ferit aëra cornu
nec Gemini praecedunt cornua Tauri
Sicca Lycaonius resupinant plaustra Bootes.

It hath a copious Sunne, Corne, Cloath, Wools, Waters, Beastes, Fish, Foule, and all kindes of wilde flesh, in most great facility and felicity. Shee hath euen in her selfe, her India, and her Peru, not onely of Time, and of Iron, (as in the time of Caesar) but likewise of Golde and Siluer: & therefore she vseth not any mo­ney of Copper, Brasse, or Annelets of Iron, ad­ded [Page 90]to euen poize, but all fine Gold and Siluer. And such is hir abounding in al kinds of riches, and in all thinges necessary for man: as (in due right) she is confirmed by the Maister of Trea­sures, to be the first and principall of the fortu­nate Islands.

She hath made plaine and smooth the backe of Thetis, by the number of her goodly & great Shippes and Vesselles: which doe serue her as bornes, as limits, as ramparts, and as wals.

And she is called Great, not for the extendure of her Landes, Countryes, and Prouinces; not so much for infinit multitude of people, for the great number of her Cities, Towns, Borroughs, and villages: as for the greatnesse of courage in her Inhabitants, who neuer leaue winning, and neuer suffered themselues to be foyled, or fully conquered.

Imperij fuerat Romani Scotia limes
Romanae fuerit Scot-Anglus origo ruine.

But to conclude, the Kinges most glorious and pompous Title of Triumph, is to bee called DEFENDER OF THE FAITH, be­cause it is apparant, & he shewes himselfe more [Page 91]affectionate, ardent, and zealous to preserue, exalt, proclaime, and communicate it to them, which haue not as yet receiued it, then any o­ther King on the earth. It is a Title, which giues him more glorye and splendour, then all his Scepters and Diadems. It honoureth him so much, as he should not thinke himselfe worthy to beare the name of King, if hee had not that withall of Defender of the Faith. It is a Tytle, which maketh him as much beloued of all, as that of King causeth him to bee feared. It is a Title, not as to day deserued, and giuen to our Kings, but it is more then an hundered yeares, since it was giuen to his Maiesties great Grand­father, Iames the fourth K. of Scots, as the Chro­nicles of M. Chambres do testifie. So that they deceiue themselues, who thinke it is no longer, then since the time of King Henry the eight of England.

A glorious and Hereditary title, which you and we ought to esteem, since it hath bin grauen in the fore-heads of the late Kings of either king­dom. Yet a title not so much by succession, as by merit & acquisition of a King, who fightes and beats down idolatry and Heresy, more valiantly [Page 92]then all his Ancestors. By a King, who shal re­forme the error, not onely of Scotland and Eng­land, an Angle of the earth, but of the vvhole earth. For beholde, the dayes are comming, when God will punnish the grauen Images of Babylon, that hee will make all her Countrey a­shamed, and will cause al the wounds of death to fall in the midst thereof. These tidings shall come this year, and after this in the other, there shall be violence on the earth, and Ruler vpon Ruler.

Roma diu titubans varijs erroribus acta
Coruet & mundi desinet esse caput.

Wherfore, Go forth of her all people, to the end, that you be not partakers of hir sins, & re­ceiue not hir plagus. Deliuer euery one his life, out of the heat of the wrath of the eternal. Hū ­ble your selues vnder the mighty hand of God, & resist no longer his reasonable will, through a rash kinde of zeale. There is no one of you so ignorant, but he knoweth most part of the abu­ses of the Romaine Church to be so euident, as the fautors and fauourers of them, can no lon­ger denie them. Seeke the truth, turn ouer the leaues of the Scriptures, which haue beene (for [Page 93]so long time) maliciously interdicted to you. None hath more or greater intrest in your sal­uation, then your very selues.

Yea, euen thou, who (with shame and false Ensignes) doest vsurp the Title of Holy Father, Lieutenant of God, Vicar of Christ, Vice Deo, Vniuersall Byshop, Great Priest, Soueraign high Priest, Prince of Byshoppes, Heyre to the Apo­stles. And you, who say of him, that for Primate he is Abell; For Gouernement, Noah; for his Patriarchate, Abraham; For Ordere, Melchize­deck; For Dignity, Aaron; For Authority, Mo­ses; For Iudgement, Samuell; For Power, Pe­ter; and for Vnction, Christ. Thou that seatest thy selfe in the Temple of God, aboue God, & aboue all that is called God, to make thy selfe honoured as God. Thou that sayest thou hast power to bind Kings, to tie them in Chaines of Iron, to bereaue (& at thy pleasure) take away their Crownes, to breake their Scepters, tram­ple on their Crownes to giue their kingdomes as preyes, or otherwise to dispose of them, to disoblige their subiects from their oath of fide­lity and obedience: Repent thy self of this do­ctrine, when both reason and Authoritie fay­leth. [Page 94]Content thy selfe at least, with the power limited by our learned Barcklay, cut off the dis­orders which (like a crafty Serpent) haue crept into the Church, scratch and breake the head of those Vipers of thy Pastorall staffe, cast off also the sin and corruption, so much as may be, not onely of thy Court, but of Rome, yet not of Rome alone, but of all those places where thou art feared and reuerenced. Let the Church re­couer her first splendour againe, that all abused may be beaten farre from her. Thou hast a long time conuerted Lead into Gold, by meanes of thy Buls, which are but sorry meat to satisfie feeble spirits. Thy Pardons are too pardonous, and thy Indulgences haue too much indulgence; keepe them to thy sourse & thy selfe. Acknow­ledge the power of them that haue giuen thee this power: Reddendo Caesari quae sunt Caesaris, et quae sunt Dei, Deo.

And you also, who will be Princes and Car­dinals altogether: You Prelates, Bishops, Can­nons, Priests, Prebends, & all Romain Church­men, of what order or name soeuer ye be, learn that it is now no longer time to resist, you must bend or break vnder the yoake of the Sonne of [Page 95]God, and of his holy word.

There hath bin sleep enough, Luxury enough, Trafficke enough, & enough of disorderly wal­king in the house of God, enough haue ye ser­ued your bellies and idlenesse, enough haue ye pild & pold the very fattest sheepe in the flock, enough haue ye chopped, changed, bought, & sold in the tēple of the Lord. Awake now, pre­uent iudgement, there is yet place for clemency and for mercy. The Synagogne of the Iewes, it is gone, the Law hath giuen place to the Gos­pel: by much more powerful reason then shold abuse make way for purity; lying for truth; in­uentions and Traditions of men, for the ordi­nances of God, against which, let time bee ne­uer so long, it prescribeth nothing.

Nec poterit ferrum, necedax abolere vetustas.

I beseech the Father of Lights, to open the eyes and harts of Kings, of Magistrates, & their peo­ple, to the end, that in giuing place to his Hea­uenly word, they may take knowledge of An­techrist, and detesting his yoake, they may sub­mit to that of Christ. To whom with the Father and the blessed Spirit, be Glory and Domini­on eternally, Amen.

FINIS.

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