LUCTA JACOBI: OR, A BONFIRE FOR HIS majesties Double Delivery, from the Deluge in PERTH, the 5. of August, 1600. And the Doomsday of BRITAIN, the 5. of November. 1605. ECCLES. 10.20. Curse not the King, no not in thy thought, &c: for the foul of the heaven shall carry the voice, and that which hath wings shall declare the matter. Serò sed seriò. Seen and allowed. LONDON, Printed by T. C. for William Welby, and are to be sold at his shop in Paul's Churchyard, at the sign of the grayhound. 1607. TO THE MOST happy Prince, JAMES the first, by the grace of God, King of Great Britain, France and Ireland, etc. YOur majesties most blessed delivery by the power of God from that bloody Deluge of PERTH, and this Fiery Doomsday of BRITAIN, being to all your people a cause of God's everlasting praise, & their present joy, as the multitude made show by their Bonfires, whose earthly smokes in great measure ascended the heavenly regions. It hath kindled such a Bonfire in the furnace of my breast, as must needs be known to your Majesty; whose Builder is an inward worker, whose Fuel is Affection, whose flames may well warm, but never harm you: and the more you anneere them, the more temperate shall you find them, comforting such as love you, and consuming such as hate you: whose gleams I have made first to glance on your majesties self, secretly and unsigned; as being unworthy (though they should even please you) to present them; much less to come in your presence, if they should offend: leaving to your majesties most royal and upright judgement, as you find my Fire well built, to set it where you will have it seen: or being fallen from his grounds, more formally to re-edify it: or if of too gross materials, to purge the drossy errors of it: or if nothing of it like you, by a breath of your majesties mouth utterly to extinguish it. Do as you please (Sir) for so long as I live shall I ever love you. Your Deliverer be always with you. From towards the confines of your majesties Canaan, Tuesday, Doomsday 5. November. 1605. Your majesties most loyal and loving subject, without any Acquivocation. univocè-catholicus. TO BOTH SORTS, as well univo-catholique, as Aequivo- catholic Readers. NO man lighteth a candle to put it under a Bushel; and no man buildeth a fire of public joy, and shutteth it up in private chimneys. Those Reasons have overcome my private resolutions: and howsoever the just fear of my own infirmities did awe me; yet, seeing my betters persuade me, my duty bindeth me to let it go: And since the royal eyes both of Clemency and Knowledge have once looked upon it, what care who pass by it? That it was not then so early as others, take it not to have been my slowness in beginning: for mine ears no sooner heard, than my heart rejoiced, and my hand set itself a work. Neither was it my longsomeness in building it: for my whole body is but a chest of such fuel. Nor yet was it my fear it should quickly die; for until the memory of the fact die, my Fire shall always live. But thus it is, whilst upon the point of such a practice, all men's tongues wagged, most pens walked, & the whole world wondered, it was not then necessary my Fire should have appeared, being fit to awake men now from the slumber of forgetfulness, then to have accompanied the triumphs of their joys. That it goeth out thus nameless, do not impute it to any fear of party bloody, or fiery; howsoever, I must confess myself much younger in Treatises than years: for who shall fear to defend his Country, so gracious a King, so glorious a cause? No, my Fire hath no fear, and in this could I willingly say, Meme adsum qui feci, etc. But thus it is; I find that as the gravity and greatness of Authors, bring often credit to bad causes, and make Paradoxes pass for probable: so, mean and obscure instruments darken most grave & true arguments; then while as no man knoweth the Author, all men will take them to the matter. Wouldst thou then have me leave my Treatises? I beseech thee leave thy Treasons: fire not our Parliament, and I shall not foil thy profession. To you then of the Vnivoque sort, true Christians, loyal subjects: let my fire serve to quicken your memories, comfort your hearts, confirm your hopes, and increase your thankfulness; calling back your minds to those Parliament mines: so that that day which was once thought so admirable, may be held ever memorable. Forget never then these two restless Arch-aequivocators, the Divelin an Oracle, and a jesuite in an Oath. As for you of the vocation of equivocation, half tongued, hollow hearted, and disloyal Subjects (for what serve fair words in so foul wars, where no quarters are kept?) To you, I say, could I wish my fire as a flame of your dreamt Purgatory, to divide (not your souls from your bodies, as you do with us) but that seed of Sedition from your souls; that as you are the natural breed of our soil; so ye might prove the loyal subjects of our Sovereign. Let your submissive Parere, meet his sacred Imperare, and not dress a Perire for him, his posterity, and whole state, by a Popish, Antichristian, equivocating Conspiracy. But what talk I of Antichrist? seeing the jews and jesuits jump in one: the jews looking still for Christ's coming, have lost Christ come: And the jesuits (as all Romish Catholics) looking for antichrist's coming; hanging him on the horns of their Altars, and harbouring him in their hearts, yet are lost by their over looking him. God almighty either separate that Religion from you, or else both you and your Religion from our Region. Amen: without Acquivocation. Yours as free as his Fire is, Vnivo-catholicus. Errata. Pag. 47. Aetnian, read Aetnaean. Pag. 49. penult. In, read I. Pag. 52. 18. here it is no, read here is no. Pag. l. 22. them, read their. LUCTA JACOBI: OR, jacobs' Wrestling. Having both often and earnestly craved of the eternal God, that some happy occasion should present itself, whereby I might testify to the world a part of such graces as he hath bestowed on me, (Not worthy of the least of all the mercies, Gen. 32.10. which he hath showed unto me) to the glory of his name who created me, and for the weal of my King and Country: to both which, both by my birth and benefits he hath bound me. The two miraculous deliveries of our sovereign Lord King JAMES, from those late (we hope last) and most of all foul, and fearful attempts, have occurred: which, as they are to all, a matter full of endless praise: so do they draw me to a more deep meditation, then to be smothered under the bushel of my only breast. And therefore have I (though hardily, yet) most humbly published the same under the title of the Wrestling of jacob; with which, as they have many dissimilitudes; and of these not a few fit for this purpose: so are they in many things much like, both in the preparation and action; and many good lessons likewise resulting upon the applying of the sequels in jacobs' victory, to that which we justly expect in this of our victorious Prince, as in the discourse following shall appear. GEN. 32. vers. 24, 25. When jacob was left himself alone, there wrestled a man with him unto the breaking of the day. And he saw that he could not prevail against him: therefore he touched the hollow of his thigh, and the hollow of jacobs' thigh was loosed, as he wrestled with him. Let no man think it presumption to compare these two jacobs, a great Patriarch with a great Prince, a Father of the faithful, with the defender of the faith, and a wrestler in the shadows of that heavenly Canaan, with a wrestler for the substance of our heavenly jerusalem. Before we enter then to the description of these wrestlings, we have first to speak of the person: then of the preparation to it. In the person is to be considered: first, his name: then, his quality & course of life. Protasis, or Proposition. His name (jacob) hath two significations; one by the first imposer, his father Isaac; an other from his wrestling, imposed by God▪ In the first it signified a Supplanter, because he held his brother Esau by the heel at their birth, being twins. The other signification is a Wrestler, although different, yet not disagreeing from the former: for even from that same holding him by the heel, yea before it, begun their wrestling, by the oracle of God, in the belly of their mother Rebecca. Gen. 25.23. Apodosis, or Application. Our first comparison than is from a similitude: for so hath our sovereign Lord for his name jacob in that language. The significations, though not so fully agreeing in his person, may yet apparently be thus far derived. First, although his Majesty be not half a birth, as was jacob, but one & only son, cutting short thereby all dispute of titles and birthrights with elder Esau's; yet, as God said to Rebecca, Two nations are in thy womb, Gen. 25.23. and the one shallbe mightier than the other, and the elder shall serve the younger: so in the person of our princely jacob, were two nations borne, to wit, Scotland, and his Canaan, England: whereof the elder may be said to serve the younger; in so far as England, etc. being justly mayor or melior, is now come under his majesties government, being then of only Scotland, and so meritò minor. Thus begun he also (as did jacob) his wrestling even in his Rebeccaes belly; to wit, with that old Esau, the root of those ravenous Ruthuens, grandfather to this Italian Edomit the late Earl of Gowrie, who pressed to divide his Highness in and from his mother's womb, as is more than manifest: whom God of his eternal providence brought forth in this world, to the inheritance of his birthright, and preservation of this nation: and so is he justly called a jacob, a Supplanter, or a Wrestler, not a deceiver, nor usurper. As to the second signification, how far he hath proved a Wrestler indeed, shall be showed in the own room. And thus for the name. The quality and course of life, hath two points, before his wrestling, or after. Before, either unmarried, or married: unmarried, first, in getting the birth, right, than the blessing. Protasis, or Proposition. When that rough & red Esau was come out, Jen. 25.25, 26, 27. that cunning hunter, fit for the fields, jacob was a plain man, and dwelled in tents. Here in the course of their lives are opposed, plainness to cunning, simplicity to fraud, and indwelling in tents, to a wild barbarite. For both the divine oracles & their performances must teach us, that these notes are good in jacob, and bad in Esau. jacob was a plain man, not that he was doltish, no, for as he was a Dove, he was also a Serpent, according to the saying of Christ and so he proved a plain man, in his walking uprightly before God: a Serpent in his wise carriage at his encounter with Esau. Now, cunning hunting in an other then Esau (who postponed his birthright to his pottage) is no opprobry. Again, jacob dwelled in tents; which some apply to the tents of Melchisedec or Sem, that Priest of the most high God, and so discharged dutifully that law of the first borne, in the sacrifices and serving of God, and was therefore found worthy of the birthright, which Esau set at nought, by his running astray in the Wilderness, and selling it for a mess of pottage. Apodosis, or Application. When those blood-red and rough Esau's who strove with our princely jacob, were overcome first by his birth: then grew he (and indeed greatly hath he grown) in the plainness of jacob, and his indwelling in tents, as a Dove and as a Serpent: plain in all his ways and upright: else, let such charge him as have been frustrate by his fraud. But lacketh he either worldly wit, or heavenly wisdom with jacob? witness all such as have either conferred with his Majesty mouth to mouth, or yet read his manifold Treatises by himself done: and doubtless then shall they not ask, if he be learned, but how he hath learned? or rather, what hath he not learned? either in the Natural works, or Supernatural word of Cod. Surely he dwelleth in jacobs' tents, and hath suffered temptations with jacob, and been, almost from his infancy, ever a making pottage with jacob, to pleasure a world of wild Esau's. A second King of Salem bringing peace to all his people. Hath he not been led, as it were, in the wilderness of temptations by cunning Hunters, and coney-catching Esau's? who have sometimes persecuted his own person, sometimes the tents of jacob, Religion itself both publicly and under pretext. Have not golden hills been promised him to leave jacobs' tents? yet did his Majesty ever resist in that same strength by which he now lately prevailed: and said not with Caesar and others, Simo (si) iusiurandum violandum est, regnandi causa violandum est. But here me thinks I do even hear some objecting against certain breaches, slips and errors, escaped in the course of our jacobs' government. True, else he were not a jacob, Gen. 35.2. but a jah, that is, a God. And were there not even in that patriarchs house strange errors, when he bade them remove their strange gods? But such were then our sottish, scottish humours; and such are now our brutish, british humours, to be ever lose tongued, rather imputing, or imping (as it were) faults in our Prince, whereof he is free; then either supplying his infirmities, or praising his virtues: as if all were then repaired, when the Prince is reproached, but of this afterwards. This one thing avouch I only here, that our jacob hath (I will not say of all men, fearing flattery) but of all Princes, monarchs, both most and best mixed knowledge in maniest & worthiest matters. One word then, God increase and sanctify. This for the Birthright: followeth the Blessing. Protasis, or Proposition. jacob thus enjoying worthily the Birthright, must needs have also the Blessing belonging thereunto, which his mother Rebecca bringeth also to pass. Gen. 27.5. Apodosis, or Application. Our jacob, (having since his birth, for both his parents, but his only mother as parens partus aut sanguinis, and her late Majesty of England, as parens possessionis seu haereditatis, and so justly his mother) hath (I say) in spite of all repining Esau's, borne away the blessing proper to his birthright, in both his mothers. For as to his own natural mother, howsoever such Esau's as strove with him in her belly, went about by all means to frustrate him of her blessing, by throwing her from her throne, and investing him in the kingdom before he was ripe, putting the sceptre in his hand before he was able to bear it, & the sword before he could sway it; yet, he growing in years, and more in grace, his obedient behaviour, together with his innocency, so sweetly smelled in her nose ( * Gen. 27.27, 28. as did jacob to his father) that she proved both a loving Rebeccah, and a blessing Isaac to her Princely jacob. As to his other Rebeccah Haereditatis, whom our jacob in end only had for all, and did use as all; the world did see, how little all such Esau's as strove in title with our jacob, did prevail at her hand; yea, and kept under by her hand; and the full blessing reserved to her own jacob; howsoever she relented the publication of it, partly looking to herself, whom she must first love; partly like a loving mother, sometimes frowning on that child she best loveth. But as her Majesty waxed old, and became full of days, and dim eyed with * Gen. 27.1. Isaac, she then called for her jacob, and so fully blessed him. Thus far, both of the Birthright and Blessing. Followeth the Marriage. Protasis, or Proposition. Next is jacob set on his Marriage, Gen. 28.1. and sent to his own kindred, forbidden by his father to match with the Canaanites. Whereby is shortly meant, not only the carnal alliance, but also and more, the spiritual conjunction to be respected. Apodosis, or Application. Our jacob being now without father or mother natural, is by that all-sufficient God of jacob instructed, conducted and restrained from matching with the kindred of Cham, promising him golden hills, & Canaan before the fullness of time, if so be he would leave the tents of jacob, Religion: and so is he moved to go: even to his own kindred, with whom his predecessors had happily matched before, and nearer to the tents of jacob. This point of the Marriage hath also two parts. First, jacobs' journey. Secondly, his success in his Marriage. The journey again two things. First, the course of his passage. Secondly, his vision in his passage. Protasis, or Proposition. jacobs' passing was towards the East, his travails long and wearisome. Apodosis, or Application. Our jacob held also Eastward, and (beside the ordinary custom of Princes) passed in his own person per mare, per terras, per tot discrimina rerum. Followeth the Vision. Protasis, or Proposition. jacob saw a Ladder reaching to heaven; Gen. 28.12. Christ with Angels on the Ladder going up and down: God above it, promising two things. First, to be his God, and bring him back again. Secondly, to give him that same Land of Canaan that he promised to his Fathers, Abraham and Isaac, etc. Apodosis, or Application. Our jacob well instructed in that Vision of the Ladder, Christ our Saviour; he found the fruits and performance of the first part of the promise of those ministering Angels, who walked (as it were) upon the very Ship-ladders for his safety, against these droves of devilish Witches, as he twice crossed the seas: here was he our jacobs' God; thus brought he him safely home. As to the second part. The correspondence may be thus applied (without offence) speaking of Canaan, not as it was a type of the Kingdom of heaven. Canaan was thrice to three several persons promised, to Abraham, Isaac, & now here to jacob: So is our jacob (now enjoying his Canaan) even the third person from his grandfather, who first issued out of the loins of King Henry the seventh, whose line expired in the person of that renowned Lady, the late Queen Elizabeth, who contented to live continent, and so wedded to Virginity in her choice of Chastity, full 43. years in peace and piety governed her people; a mirror to her sex, a miracle to her age, and a pattern to all princely posterity: who as at her departing, she did part her people with a great blessing; so did she impart to them a greater, in the person of her and our jacob; a Solomon, 1. King. 5.4. setting all his subjects at rest on all sides from all their enemies, of whom she might justly say, Si non peperi, salten reperi quem peperisse volui: delighting ever since his entry (most Salomon-like) in the works of Unity, by knitting in one the hearts of his Kingdoms, already seated in one Continent, a cause to make us coalesce in one: and both by sea divided from Princes adjacent; proclaiming hereby, that no foreigner should bear rule in this Island: whereof that Law, Nemo transmarinus, etc. was a prophecy: both of one language, telling us that we are not to build up a Babylon by division, Gen. 11.6.7. but re-edify a jerusalem through power of that Unity, which hath for the most infallible bond of our Union, joined us already in one Religion: only impeded by the common enemy, both of his title, and life, Dolmans, Persons, traitor Catholics, devouring all under colour of Religion. But if these Doomeseday Priests had ever said Mess upon this Altar, of the old Testament, Deut. 27.17. Cursed be he that removeth his neighbour's march: then had they no more transferred the right of a Crown for Religion, than Religion for a Crown. No, Gen. 31.53. jacob and Laban when they parted at Mizpa, were of divers Religions, and swore by divers gods, that they should not come over that march for others evil. Or if the Popes in this point were as good now, as was Numa Pompilius that Roman King, who placed that stone Abaddir, as the God of Marches in their capitol, punishing the transgressors by death; then (I say) the Pope's priests had preached with Pompilius the god of Marches, more than the God of Messes: the first being plainer in the Scripture than the other, and not to stir up such Esau's. to quarrel jacob in his Birthright. But let that Ethnic teach those Catholics. Only hath this corner of my Bonfire delighted to sport itself, with these two delightful Princes, Rebecca and her jacob. Followeth the success of jacobs' Marriage. Protasis, or Proposition. The chiefest blessing here recounted, is, the beautiful children that God gave to jacob. Apodosis, or Application. So hath our jacob more Olive plants about his table, Psal. 128 4. then most part of christian Princes. And thus far for the Comparison of our two jacobs, in name and life a Simili. Their Dissimilitudes. Protasis, or Proposition. The Patriarch jacob had but one Esau. Apodosis, or Application. Our princely jacob had many Esau's; a deluge of Esau's, a Doomsday of Esau's. The Preparation to the Wrestling. Protasis, or Proposition. Now jacob taketh his journey at God's command to make for his own Country, Gen. 31.3.27, 42, 43. where Esau was before him, whose terrors began again to touch him: which he had hitherto escaped by his mother's means. Apodosis, or Application. Our jacob, being about some fourteen years of age, taketh the fields & the authority in his own hands; & so is by the son of that old Esau, who wrestled with him in his mother's womb, the second time assailed. Ruthuenrode. Thus are the mother & the son, Princes; by the father & the son, traitors; twice persecuted: for the which this second Esau afterwards lost his head. The Dissimilitudes of of those jacobs in their Preparation. Protasis, or Proposition. 1. jacob the Patriarch feared his brother Esau, because he had prevented him, both in his Birthright and Blessing: and so the less danger being foreseen. Apodosis, or Application. 1. jacob our Prince, had no fear, because no fault: and so the less fear, the more danger: for Esau Gowrie had his Birthright preserved to him of our jacob, which old Esau his father had justly forfeited. And those Catholic firebrands held most of their honours of our jacob: Many odds. Protasis, or Proposition. 2. jacob goeth to his brother's rooms, to possess himself in Esau's Birthright, and thence is his fear. Apodosis, or Application. 2. Our jacob is bidden by Esau, and so looked to be welcome: so, that jacob doubted; our jacob trusted Esau. Protasis, or Proposition. 3. Again, Gen. 32.13, 14, etc. jacob sent gifts to assuage Esau. Apodosis, or Application. 3. Our jacob is propined by Esau, promised great wealth, heaps of gold. And thus for the preparation. Followeth the Comparison of the Esau's. First, a Simili. Protasis, or Proposition. 1. Esau was red. Apodosis, or Application. 1. So are our jacobs' Esau's, blood-red, and fire-red. Protasis, or Proposition. 2. Esau was a cunning Hunter, and dwelled in the fields. Apodosis, or Application. 2. Esau Gowrie was (as we call it) a cunning Realm-raker, a hunter, able to catch the Devil. And our Roman Esau's, cunning pharisees, Mat. 23.15. compassing Sea and land, to make one of their profession, and so make them sevenfold more the son of Satan then before. Similitudes of our jacobs, Esau's amongst themselves. They have first one general cause. Thou killed'st old Esau my father (said bloody Esau to jacob) and Roman Esau, thou killest our father the Pope. an honourable quarrel for jacob. Answers for jacob. 1 Esau Gowrie thy father, was a Traitor to the King; and so the law killed him. But as I was then Minor: so by my own clemency have I put thee in better case than I found thee. 2 Roman Esau's, your father was, and is still, a Traitor both to God and Kings, whom God by his breath hath and shall abolish: which as it began ere I was borne, so have I never yet put you in worse case than I found you. Secondly, they had all one end, destruction of Prince and people, sword and fire, body and soul. Fellow the Dissimilitudes of the Esau's of those two jacobs. Protasis, or Proposition. That Esau was elder Brother of that jacob, and so by law of nature might challenge a pre-eminence. Apodosis, or Application. Our jacobs' Esau's were all younger, no brothers, but subjects bound to jacobs' obedience. Protasis, or Proposition. That Esau denounced a fair war, by open convocation. Apodosis, or Application. Our Esau's pronounced a false peace, by lurking equivocation. Protasis, or Proposition. Esau and jacob met and were agreed, Gen. 33.1. and so peace. Apodosis, or Application. Our Esau's also met our jacob, and were agreed, and so perfide. For first, Esau Gowrie (as myself was both ear and eye witness) at his first re-encounter with our jacob at Falkland, was thus by his Highness entreated; That as he had seen more than others his fellows, and (as his Majesty had heard) made good fruits of his travails: so he would pray him to give proofs and precedents of it in the parts of his preferment, for reformation of such enormities as his Majesty was then about. All was accepted & promised. But he was hollowhearted, as he quickly proved: for he equivocated. Again, Roman Esau's met (among others) our jacob, both at his entry to England, and at the Parliament: yea some of them received to inward services. In this they all agree, that from, and in the same place they agreed with jacob, the one invited, the other devoted him to his death. A bloody banquet! Afirie Religion! The first sacked bodies, the second sacrificed souls: 2. Chro. 7.5. not a salomon's sacrifice to dedicate houses, but to sacrifice both Solomon & his houses: not with fire from above, but from the bowels of the earth below: nothing of God, but all of the Devil their deviser: a fine holocaust, a Catholic sacrifice, a faith! as Catholic, as the whore that hatched it, ever either purging by the force of her powder, or * Reu. 17.2. poisoning with the cup of her fornication, all the Princes of the earth. Thus for the Comparison of Esau's. Followeth now the Wrestling itself. And when jacob was left alone, etc. Gen. 32.24. When Man is weakest and most solitary, then are all sorts of assaults most forcible. jacob was now alone, not so much as the daylight to bear him witness. But as to the similitudes of these wrestlings, are not that jacobs' recorded in Genesis? And our jacobs, yet scarce past our eyes, much less our memories; and are also fully recorded according to the truth to the posterity: so that I (who will neither add nor pair) can nothing mend them. Only I do observe here, how the almighty God did furnish our jacob with weapons fitting each conflict: against bloody Esau, with Force and Eloquence. Force, in clasping (as he did) with him. Eloquence, as with stratagems to compass him. Eloquence, a rare virtue, and rarest in this Prince, in whose tongue, so many good languages dwell, as in their natural soil. Against fiery Esau, with more subtle weapons, judgement and Providence: judgement, in construing that Letter to Monteagle: Providence, in ripping up the danger. O here did mount an Eagle in the heavenly sky of our jacobs' judgement, else both Prince and people had flown as fiery Eagles in the air. Here became our jacob, from a mild Dove, a wise Serpent: else both Prince and people had been stung with fiery Scorpions. And here our noble hunting jacob, out-hunted those Romish Esau's, else both Prince and people had tasted a pipe of Catholic Tobacco. The differences of the wrestlings. Protasis, or Proposition. 1. God wrestled with jacob, in shape of a man. Apodosis, or Application. 1. Men possessed, or Satan in shape of men wrestled with our jacob. Protasis, or Proposition. 2. God wrestled with jacob for assurance of his safety from his brother Esau. Apodosis, or Application. 2. Our jacob wrestled with his deadly enemy, fighteth before he feareth, and triumpheth before he be known in the field. Protasis, or Proposition. 3. God wrestled with jacob for confirmation of his faith. Apodosis, or Application. 3. Our Doomsday priests blow up our jacob, because he will not renounce his faith: a marvelous Religion, all standing by miracles, dead men's bones, relics for exorcisms; new found * Virgo Hallensis, & aspers collis. Lypsius. Ladies for all old diseases. And now, hell itself, a fire for kindling of a Catholic Religion. En hic, illic, & esthic est Christus Rome. And he saw that he could not prevail against him; therefore he touched the hollow of his thigh. Gen. 32.25. Protasis, or Proposition. God wrestling with jacob, could not, that is, would not prevail; for so was his purpose; yet he touched the hollow of his thigh, to witness unto him that he was a mighty Wrestler, and for a remembrance to seek for his help in the day of affliction. Apodosis, or Application. Our wrestlers could not, because God would not suffer them prevail; yet had they power to touch the hollow of our jacobs' thigh, by reason so much blood was shed for his safety, which is justly comprehended under the person of jacob; yea, one indeed thrust through the very thigh: teaching thereby our jacob, that this conflict should not pass (as no more did it) without a memorial for his amendment. And so, howsoever he escaped in his own person, viscounts Fenton, and Hadaington. yet looking on those whose blood bled as in his own body: of which, two yet alive and linked to jacob, as out of divine providence for two witnesses of God's mercy, & two wakeners of their masters memory for a perpetual thankfulness of this delivery. And the man (or God in the form of man) said, Let me go, for the day appeareth: Gen. 22.26. but he said, I will not let thee go, except thou bless me. Protasis, or Proposition. 1. The day thus appearing, and jacob being victorious, the Angel than would have been gone. But jacob fearing more and great wrestlings, would first have a further blessing. Apodosis, or Application. 1. Thus also did appear the day to our jacob, as well from our Deluge, as our Doomsday Papists, who wrestled indeed most in the night. And God grant a fully clear day for clearing the clouds of this last wrestling: for which my Bonfire kindleth two lights from two corners. The one, to let us thoroughly see and examine the causes given out by these Esau's against our jacob. The other, for a devouring death to all such as have wrongfully wrestled. The causes (as the Esau's) were two fold; Blood and Fire; Blood in the Parthian Esau of Perth, falsely charged (as said is) and truly removed both by law and minority. But now turn it over, jacob is Maior and victorious; then purge the land from blood, else what excuse against the next bloody wrestling: for though Gowrie falsely alleged blood, yet did God at that time justly wrestle with jacob for blood: Gen. 7. yea, blood had then most like a flood of Noah drowned the land: so that whilst your Highness was on the top of all Gowries house, yet were you in blood to your gorge. But since it pleased our good God to make even Gowries own house your Ark of Noah in the midst of that deluge, and also to settle since, the great Ark of your royal estate so pleasantly upon these sweet Mount of Armenia it followeth then (Sir) that like a faithful Noah you send out still some to spy, how the deluge of blood decreaseth in your land, not Corbie-messengers (for we have too many such in trust already) but Doves, Or Raven-messengers. Gen. 8.7, 8, 9 more near to Noah's own nature. Now (Sir) these be my most temperate flames I spoke of at the beginning. A base affection will (even in your presence) proclaim your praise, & perhaps, a part again disclaim his colours, & equivocate; so have I here made you a jacob: but it must be a mighty love dare speak once of a Prince his escapes; and this dare I, knowing I deal not with a proud Pope, non possum errare; but with a most christian king, knowing Quis sit qui non erret. And therefore, lest I be met with the Philosopher's reply, who being asked, which of all beasts he held for most cruel, answered thus, Exferis, Tyrannis, exmitibus adulator, will I (I say) be about to be as free (if it be possible) from flattery, as they have found your Majesty from tyranny; telling them (and most truly) that as those bloody escapes were not the faults of your person, but of your Time, not of Nature, but necessity, from custom's tyranny, not your authority, born before you, & buried by you: So hath your Highness already well begun to give us (as with Noah) a new generation, both by according our barbarous feeds, or enmities, and crying down our cuthroat pistols; wherein your Majesty had even a new wrestling and small assistance. Only resteth then, that as you are a jacob and a noble Hunter (not forgetting your calling with Esau) you out hunt still all such bloody Hunters as brought you to those bloody baths you then escaped. So noble hunting jacob, since your Horn is already blown, the Forest your own, the Foxes a foot, your loving subjects your Hounds, God the Master Huntsman; go on in this happy Hunts-up, whose hollow are so well heard by that holy one of Israel. And thus for the causes of our Deluge. The causes of our Doomsday are more subtle & quintessented. Religion grounded on traditions, the chief fundament of all Treasons, whose principles are Fire and Brimstone, whose ground is from the decay of Kings and Countries, and whose end shall be Sodom and Gomorrah. Here (as Esau Gowrie falsely urged blood) do Roman Esau's falsely urge fiery persecution, whereof our jacob is most, (if not too much) innocent and free: yet God justly wrestleth here with jacob for fire, that is, a fiery trial, too long neglected for purging this Land, from such fiery breathed Catholics, increased by his Majesties too much clemencic. This error (Sir) as the former, we know to be no ways of your nature, howsoever of negligence: for as Princes are said to have many and long ears, yet hear they (for the most part) but what their subjects bring to them. And we know this Catholic cause hath been often disputed (and perhaps to your own face) under est, & non est; both touching their growth, and your danger: and the Negative rather prevailing, because Runagates were cropen in credit that could equivocate; till now your Majesty hath had so lively a demonstration of it: so do I here (as a man of his masters own Religion) avouch that Ita est; yea, much better have we seen it go since we knew your Majesty never better minded then now. Then (Sir) est, you have escaped it, erit, beware with it, unless in time you see too it. Alas, that sacred ears should be concredited to Siren tongues. The other corner of my Fire, was for a light to search out and punish this late Catholic Treason. Away then (Sir) with too much of your old clemency: Clemency, the most dangerous companion that ever your Majesty carried about with you, howsoever a part desiderated in many Princes. For of all the rebellions your Highness hath been exercised with from your cradle, this of Doomsday is the only perfection. Some seemed in your life (though unlawfully) to redress their own particulars. The deluge, by your death, a general dissolution: but this Doomsday (as said Winter) struck at the root, In hù Confession. Basilicon Doron. & so fell all the branches. Then (Sir) howsoever you refer the * punishment of treason to the discretion of the Prince, willing thereby in some cases to mitigate the severity of some merciless monarchs, yet in this point, pardon us your people, who must be a chief party, even to tell your Majesty, that none guilty can escape correction. As a husband (Sir) you are but a private man; and as a father, but private; then if your own half, or own bowels, could have thus offended, Correction only as a Prince are you a public person, & in that case, are we alterum Relatum: whose nature is, (as your Majesty well knoweth) that the one being taken out of the way, the other quite perisheth: we have been coupled thus with your Majesty near some forty years, and if our head now should be so untimely cut off, our old body, with a young head, (howsoever of highest expectation) might be feared to produce monstrous effects. Then he said (to jacob) what is thy name? Gen. 32.26, 27, 28. who answered, jacob. And he said, thou shalt be called jacob no more, but Israel: for since thou hast had power with God, thou shalt also prevail amongst men. Protasis, or Proposition. Here jacob receiveth of God to the former benefit, that future blessing whereof that was a type, sealed up now with a most forcible sacrament in changing of his name; and was fully performed in his posterities enjoying of Canaan. Apodosis, or Application. We have here also on both sides (jacobs, and his Esau's) certain sacraments, signs and prodigies. One difference is, that our jacob now enjoyeth his Canaan, which that Patriarch had here, but in expectation: wherein our jacob hath had also a change in some sort of his name from sixth to First, from Scotland and England, to Great Britain, thereby uniting, as it were, so many Tribes under one title of Israel. Our signs were, those strange and extraordinary workings of the firmament above, preceding the blast. Our prodigies were, these strange generations of Lions in the Tower, whilst the Traitors build in the Town. Some thought mala omina, because we were too near mala omnia; but I construe it rather as a mercy of God, who, as he had given his Majesty by true descent from one hundred and six grandfathers, a Lion to his Arms, and planted in his heart that true Lion of the Tribe of judah: so would he seal up unto him, how strongly he would stand for him in this wrestling, by making rather a Creation then Generation of Lions, to carry, as it were, his majesties own word In defence against all such as shall fight against the Lamb. Ren. 17.14. On the part of our Esau's, were also changed names, for changing of Kings and Nations, as was in Faulkes, that Cotholique Falcon. Then they took (their) blessed sacrament, Winter's confession. only fit for sealing up so bloody a sacrifice. Now qualis pater, talis proles, the Pope and his Pack, their Primar their Patent; their Sacrament, their Seal; the Pope their head; Good Lord who was Priest? Of Conscience I might be persuaded it was the Devil in his Pontificalibus; all good Aequivocators. But alas, for a little of our jacobs' serpentine wisdom here, to examine this subternaturall operation of this their Sacrament, as whether there was in it a perfit Transubstantiation or not. And if a perfit Transubstantiation, tantus, quantus, totus, quotus, talis, qualis, & caetera, reliqua, omnia, nihil, conform to their fictions, than what did it seal up in these receivers? Salvation or Damnation? If Salvation, then farewell heaven for my part: for such a villainy was never heard of since first the execrated Pope was ex-screated. Damnation? who dare judge, lest he be judged? for it may be (and God grant) they die penitent, and so be saved. I have known the blessed Sacrament work in men, both a sorrow and abstinence from smaller sins: but to swallow their God, for sealing up a resolution in so many hearts, to sacrifice their own sovereign Lord, with so many souls; nine Pater Nosters, that is plain Popery. True Religion is like true coin; it hath always on the one side God, in some word, and the King on the other: whatsoever is not so, is counterfeited. This miserable age is too much exercised, under pretext of Religion, aut in delendis aut declinandis regibus. God saith, Eccle. 10.20 Curse not the King, no not in thy thought: Popery saith, Curse him not in thy thought, but ere ever he be able to know thy thought, give him a blast, equivocate: & then if the blast hold not, hang him that miss him, but if it hold, canonize him that hit him. Hang all Aequivocators. But leaving to eternize my Fire from the quantity, but rather the quality of my fuel, I go about to that corner of our great expectation of your Majesty, after the example of jacob, in a thankful memory of so great and gracious a delivery. And jacob, called the name of the place Peniel: Gen. 32.30. for (said he) I have seen God. Protasis, or Proposition. One thing doth jacob here immediately after his delivery, and an other afterward. chap. 35. 2. Apodosis, or Application. So did our jacob, immediately after his delivery, go to Bethel; that is, God's house; and there solemnly praised the mighty one of Israel, as the only author of his delivery, to which all his people said Amen. And this Tuesday being as it were Tuyce-day for his wrestling: first, dies Martis by blood: and now Vulcan by fire: so hath his Majesty turned the same days for ever in days of Gods divine service, in perpetuam & religioam reimemoriam. Then jacob said unto his household, Gen. 35.2. and unto all that were with him: Put away the strange gods that are among you. Now (Sir) have we done with words of praise, and come to works of praise. We see even in our Patriarches house and followers a deformity, strange gods. The like seethe your Majesty both in your Court & Country. We see also in jacob a constant & courageous zeal to reform both, without exception of persons; yea, he suffered not so much as his own Rahel to keep the stolen gods of her father Laban: Gen. 31.19. what less can we look for of your Majesty? No, what less do your beginnings already promise unto us? * Basilicon Doron. Then (Sir) conform to your own grounds; begin your reformation even at your elbow, and so to the extremities of your kingdom. So this corner of my Bonfire for your house, the next for your people. For both one general. No trusting a Prince's person to servants; nor the keys of the Common wealth to Governors, divided from their Master in religion: chief professing that religion, which only of all, maintaineth for a Maxim, to cut off Maximos, for a Principle to kill Principes: a practice without any precedent, whereupon hath ensued this late, little treason. Ironia. Antitheses for the people. jacob came not to his Canaan by conformities: neither shall your Majesty ever enjoy long your Canaan by them. jacobs' posterity had a great many mighty Nations to cast out of his Canaan, Ios. 5.1. differing from the true service of God: & your Majesty hath but one, who will neither serve God nor you. jacob his posterity made (but rashly) a covenant with the Gibeonites in Canaan: Ios. 9, 3. your majesties covenant was craved by Romish catholics, refused by you; further than every particular man's behaviour & dutiful obedience might demerit, whereof myself was a witness; too much grace for so much ingratitude. The Gibeonites were contented to draw water & hue wood for the house of jacobs' God. The Romish Catholics will kindle fire and burn wood to blow you up; because ye do not suffer them serve their own god. Then (Sir) away with them: and as after your Deluge, you purged your Land of blood: so after this Doomsday, purge us from strange gods. At that Deluge your Highness made a law, In the Parliament next following. that no man should bear the name (much less the nature) of Esau Gowrie: let also your laws now abolish both the name and nature of Romish Esau's. Trust not their Oaths for Non est fides sake; nor their subscription, for they admit interpretation by way of equivocation, they breed Distinguoes, which draw on your Extinguoes. The only univoque way is, Away with them. But this were hot. No wonder seeing it is the breath of a fire: can my fire, in a fiery subject, against false fiery subjects, speak other than a fiery language? My Fire burneth only for King & Country, and yet quick with both: shall it be cold with those that would burn both? Object. But All would not so, therefore all must not away. Resp. God knoweth how many do, or how long they shall think so. Yet all Popery away, seeing all sorts of Papists have thought so. Mark my Induction. ecclesiastics and Laics have thought so: of Eccles. Jesuits & Secular Priests have thought so. Of jesuits, Priests, and Provincials have thought so. Of Laics, Subjects against any Prince, and even against their own Prince have thought so: Subjects Servants, against both their own Prince and Master have thought so. Of late, all these Disciples, and Children thought so: and of old, Papa pater, and Roma matter, both thought and taught so. And I pray, if this Pope-religious blast had not been, what jesuits, Priests, Subjects, or Servants of that sort could give more esperance of duty, than these same that were in? None, than still away withal Popery. And since Rebel-religion is all the riches we have from Rome, his Ma: may better say to father Pope, than the King of * Gen. 14, 21. Sodom to father Abraham, Da mihi animas, bona cape tibi. Let the Pope take home both his goods and his Gods, let the souls be our Sovereigns: Souls in Civilibus properly and peculiarly; in Sacris, to follow their Moses, leading them from Pharoas slavery to God's service, and if this cannot be, let Gods, goods, and good men, all go. Then, though we trust none, there is no fiery trial; blowing over Sea, is not blowing out of the World. Trust them: No. I have seen (not so long since) Papo-Catholiques, subscribe once, swear and subscribe twice; Communicate, swear, and subscribe thrice; & fall back four times: yea some of them come to that height, as to bear some office in our Church, and yet remain Romish. Good Lord: But seeing I conceal my own name, I will not reveal theirs, howsoever ready to give proof of all, to such as both know me, and have authority to call me to my answer, in truth without Equivocation for all are yet alive. So, Non est fides sera anda hereticis, that Is to say, Nulla est fides his Catholicis. But here the pity of bewitching Popery, that Gentlemen, who in their civil society, make conscience to break their smallest promises; yet by a position of Romish Religion, are so far coosened, as to conceit, not only a lawfulness, but even a merit, to break all the bonds of Nature, God, and man.. Blow up all. Then, shall the safety of King and State depend upon their dispositions in their Religion? Or rather dispose of them and their Religion for their own safety? Object. But there be some Mild ones (so saith our late Libeler) some fiery, some dipassionat Catholics. Against the Earl of Salisbury. Answer. Answ. They be even just so many fiery and dispassionat Traitors. I prove it by his own libel. The first he concludeth on himself: The second, the blessed Sacrament (saith he) is once more taken to kill his Ma. Counsellor, the Earl of Salisbury; five good men of the dispassionat sort, yet all go on fire: a blast for the King, a Shot for his Counsel; and I dare avouch that whatsoever he be, dare call that a Blessed Sacrament, which is only taken for binding men to such bloody attempts, is a Traitor, not only to the King, but even to Christ himself. Is Christ a King himself, the Saviour of the world, become nowadays a common cutthroat of Kings? Swearing to kill all such as Traitor-Catholiques conspire against? No, he will still make such Sacraments prove (as before) but as bloody Excrements against their own heads. But because our * To the Earl of Salisbury. Libeler is come to Fans, able to sever the fault of the professor from the prefession itself, which he complaineth we have not. To show them plainly, we can distinguish Distinguenda, and so not confound Professorem & Professionem Thus it goeth. Professor, is Traitor Doctus, Professio is Traitor Docens. Professor is the Vessel apt to receive any liquor at the first, Professio is the poison infecting every Vessel which receiveth it. Now Master Fanner, where say you the fault is? Is it not in the Profession? And such as once suck the milk of it, and become at first (as you call them) but Mild ones, are easily made to receive stronger food, and become fiery ones for a blast, or good men for a Shot. Nemo nascitur artifex; and so nemo nascitur, sed fit, Catholicus carnifex: if it were the fault of the people or the Professors; why then should we not find some Brownistes or such other fects, Cutthroats, Religionis caus'a, as well as Catholics? No, each sect hath his own errors, Omni, foli, & semper. but it is only Quarto modo proprium to Catholi-schisme, To cut down Kings. Then (Sir) if there be no means to separate Treason from the profession, nor the Profession from the Professors, of force must you Ma: either separate both from you, or let them separate you from the world: you must either be converted, or everted. No king shall be sure of his Crown, till they be sure of his soul. For first, Spain, because he is wholly the Popes, he is secure of his Crown: giving harbory to none that the Pope-hunteth. And what more liberty ought we to Romish Idolaters, than they to us? They will obey none but Catholic Kings; Then (Sir) accept you of none, but true Chistian Subjects. True, they cannot be, for although they will follow the Leopard of England or Lion of Scotland in Civilibus, yet so soon as your Ma. shall display the Lion of juda, there they leave you disclaiming your colours, they equivocate. Since they will obey but in tanto, let them go beyond Seas in toto. France, though he be turned too good Catholic, yet must he go to heaven toothless, because he had not fire enough in his Religion, but harboureth such as his holiness hunteth. And ere he come thither must he pass perpontem amentium, as in that late treason of the mad man on the bridget for it is well said; Est Papa pater Pontifex, Non pontifex, sed potifex, Non potifex, sed panifex, Non panifex, sed carnifex, And because of his Ubiquitary holiness, it increaseth thus: Hic Carnifex, infernifex, Est Papapater Pontifex. But Britain only, Britain, because he useth calm and christian medicaments for quenching their Aetnian consciences, as the Oil of Lenity, the Balm of Mercy, the mouth of prophesy, works without arrogancy (the only Physic for queasy stomachs overcharged with the Dregs of that whorish cup.) Therefore must his Ma. go to Heaven by a blast, and in the works of his Supererogation, his whole posterity, and almost his people with him. And so by way of equivocation. The libeler aforesaid. (They wish him to be as great a Saint in heaven, as he is a king on earth) so should he be no more a King on earth. And we wish them univoce, and una voce, that they were all presently as true Saints in Heaven, as they be false Traitors on Earth: So shall they be as great Saints as the King; for they are as false as he is great. But herein prove they that old speech true. Perniciosa Lenitas, salutaris severitas. Three sorts of Catholics have I ever remarked, one youthly; Lecherous Catholics. leaning most to that Law which gave most liberty to their lusts: Wounds and passions, Tavern, and brothelhouse, fast so many fridays, and all is well. Another, Ignorant Catholics. Ignorant; de profundis, and cor mundum, knowing as little what they say, as what they do. Ignorantiamater pietatis. A third, Treacherous Catholics. purified Catholics; the Pope's first borne, and those are only for shaving of King's Crowns. For the first, good laws may bridle liberties, and correction breed knowledge. For the second, some exorcisms would be used to, banish this spirit of darkness, or else they sent to Rome for exercise of their Religion. For the third, wheresoever they be found, Exalt Haman. Thus far hath my Bonfire played upon these two points, Professor and Profession; apparaling each point, not according to the own merit, but my own means, all in Truth. Now gins my fire from that corner to die (as it were) for a doleful show, even pitying, (though it be afire) that Seeming piety should make any Prince's Subjects so alienated from any Prince, much more such a prince's subjects, by a catholic contraction, Italienated against such a Prince. A Prince (I say) to whom God hath given (& so givento us) such qualities, as are not to be expected, but when the courses of David and Solomon come about: for every King is no more a David, than each David a King. Yet must he have a blast. And whensoever (but O 〈…〉) so shall be, their miserable, (but unremediable) posterity shall worship him in his Tomb, with whom they wrestled in his Throne. Neither is this the only misery of our Kingdoms, but even of all Christiandome; Hence is it that the Turk to whom the very name of Christ is odious, goeth out conquering Christendom, not so much by his own force, as sought unto, for fear of such Catholic fire, as, where the Turk often contenteth himself with * Bodies. Somata, they will have both * Souls and bodies. Somata Psychas: for the Turk hath not yet learned to equivocate, nor cannot, until he turn Catholic: neither know In so much odds as men talk of, between an ignorant, pitiful, Jnfidell Turk, and a wilful, cruel, Jdolatrous Catholic; beside, that the Turk cometh in Subiugans, the other Subditus, and yet will subdue all. But leaving that Pitiless Turk, to teach these pitiless Catholics, we return to our jacob, both ready and able to hold out the one, and throw out the other in his new conquering word: Put away your strange Gods from amongst you; Yea, astranger God than was either that Calf of the Israelites, or the Philistimes Dagon, is this Catholic Dragon; who will never talk with jacob in other terms, then Blow up King, till he Throw out Catholic, at leastwise Catholi-schisme: for no Apelles shall ever so perfectly paint out Popery, as it hath pictured itself in this little blast, not in Name but in Nature, not his visage only but his works, Powder the true picture of Popery. Powder, portraying as well the Mild as fiery Catholics. Thus. Powder kindled, bloweth up all: bot Popery. Powder applied cold, eateth up all, Jron or steel; Mild Popery. Powder, must always be upmost, and so may it be fired on the palm of the hand: but if undermost, it bloweth up all; So stood our Parliament-house on the very Pillars of Popery, Barrels of powder: Because they would keep Popery under, they should have all gone up. But place once the Pope above Prince and Parliament, and so sleep in safety. Then (Sir) use powder, as Powder; either set it by itself apart, where you may be sure of it both from Fiery blowing or Mild rousting; or if there be no lodging for it, send it beyond Seas to the Netherlandes whence it came; they have both more use of mines and shot, than we. And being beyond Seas, I will become surety it shall never blow up any on this side, make sure within who list. Otherwise the Cart of Phoebus Lucifer, ruled by Pope Phaeton, drawn by Wild jesuits, and attended by Catesby, Persie, Digbies', all good Catholics, falling once more on the land, will burn up jacob with his Rahell, his Reuben, and his levites, the whole Princes and people of Israel. Gather it them altogether, leave not here and there a sparkle, lest either Aeolus blow, or Vulcan beat; & so we have a new blast: for the Pope and the Devil are seldom at wrath, they be both cunning Aequivocators. Gather them, not (as they did you) to an unknown destruction, but either to a hopeless conjunction, or a happy separation. Let Majesty seat itself on the Throne of authority, assisted both with justice and Mercy, and so give them one Ite, missa est, for all. And surely it is a sore persecution, where the seed of Rebellion blowing up Prince & all, for religion is sent (for prevention sake) in peace, to the soil of their own Religion: here it is no fire (I hope.) What craved the Isralites, but * Exod. 5, 3. leave to go worship in the wilderness? What crave our poor brethren often burning in Spain (but for not yielding to them Religion) more than leave to retire? But such Pharaos' Ethnic and Catholic (like that * Luke 16, 8 Steward, wise his own generation) may teach us more providence in our profession. Since this I'll was accursed of the Pope, in our Princes, and so cast in Christ's hands, Popery hath never prospered here. It taketh more false and artificial fire to foster it then do Oranges, and yet is even rotten before it be ripe. Else where can be Ladies found that can give the blind their Legs, Virgo Hallensis, and Aspricollis Lipsius. and the lame their eyes; in every street corner, a Christ, and towards Rome is Religion so ripe, that from every tree they may pull a Pope-granat, a Pater-garnet: So Ite, missa est, is the only best both for their souls and our bodies. But my fire being build for joy, and now near spent, time it were that our mirthful Chorus went once about it in this order. Our jacob, holding in his one hand the Princes of Israel, the Nobility in the other, his levites and Clergy followeth, or rather chaseth them, the whole body of Israel crying, O jacob Prince of Israel, proclaim not, but practise a reformation unto us: preserve us from fire. jacob answereth, Put away these strange Gods that be amongst you, and setteth them a work to see to their own safety in all time coming. Then Princes of Jsraell, make no more covenants with such Gibeonites, whom nothing can bind to jacobs' god, nor from whose fire nothing can deliver jacobs' self. All lieth on jacob, for except he prevail among men, no hope of reformation: for both in Church and Nobility are a kind of strange Gods. The Church here is twofold (and so farewell one-foldnesse) one sort is, who can neither be known by Coat nor carriage, to be Churchmen, but like a pack of wild Mulets) whose nature is, the more they are loaden, the lighter to go) charged with church livings, can never be overburthned with benefices: taking it for the chief mark of their Christianity, that they have divided Christ's coat, and parted his patrimony amongst them: Ios. 7, 11. Churchmen, not of calling, but so called: Sacrilegious achan's, who have not only stolen (in the minority of our gracious King) from the house of God things consecrated, but even the execrated also, the Babylonish garment, and the tongue of gold, and the portion of Levi, thereby tying the golden tongue of Christ's Gospel; but have also made such Laws, and have clothed themselves with such offices, as may be able to maintain them. These achan's can say in time of need, Let the King live of his own, and puram eleemosinam to the preachour. But, praised be GOD, our jacob hath appointed (as did josua) a to morrow to them, to sanctify the people, that the execrable thing may be taken away, and so this their strange God not only put from them, but maintenance given for planting the true God amongst them. The other sort is, the Preaching, but not fully privileged Church, being abridged of the former, both of livings and liberties: True levites, but a Strange GOD hath also cropen in amongst them, a sparkle of the Powder of division: * Gen. 49, 7. Deut. 10, 8. For where God at first divided them among the rest of the People, for their instruction, they be now divided and at odds among themselves, to their own destruction; all busied about white and black, while Catholics carry away souls and bodies, in ceremonies more than substance, disputing anent Discipline, while the other overthroweth the Doctrine. Hear would our jacob feign have the strange God away, and restore the levites to there former state, only yet impeded by Levi, his disputes and achan's difficulties. God accord the one, and remove th'other; that, as Levi first issued out of jacobs' loins; so, our levites having their liberties restored by our jacobs' laws, may with their jacob so sound jump & join in the cause of religion, that in all his Kingdoms the only * Gen. 31.53. God of Abraham be sworn by; and not with Laban, the God of Abraham and Nahor; that is, a Papist, a Puritan, etc. And his levites again (being an estate of all others seated most in the hearts of the multitude, able in one day, yea, all in one hour weekly, to speak to all the people, which jacob cannot do, may be made the mouth of jacob to his Subjects for knitting their hearts unto him. Hear is both piety and pious Policy, Loyalty, and Religion, God and Caesar. The Nobility too much given to novilty; almost running over strange Realms, and so bring home strange Gods. Some, such reformations as begin at the King's throat; so did Gowry: others, and too many, a little Catholic powder, too ready for a Blasts, Shot. And howsoever no man will hold, that so soon as a man is turned Catholic, he is strait turned Traitor (God forbidden) yet (I say) hath he so soon planted in him, that powerful seed of Treason, which seconded by smooth Seminaries, doth by degrees draw him unto the depth of many desperate sins, to which of his own nature he should never have inclined: first persuading that sin is venial; then that sin is not sin, and last that hugest sins are highest meritorious. And though each spirit be not alike desperate in daring (because perhaps not alike laboured) yet, if the Moon had changed on us comforme to their Catholic Calendar, as the fieryones should have executed; so the Mild ones would have accepted the common benefit, counting it bonum, though not been factum. They had all stood for Novations, a new world, a new King and a new Religion. The Mild ones serve to harbour the fiery ones; one Missa, is Mistress to both, both have one general end, Tolerations, Alterations, or (if all fail) Exterpations. Away then with all Popery, hot or cold; and God strengthen our jacob to go on in his beginnings * The last assembly assisted by the K. at Haly Rude-house before he entered his Canaan for order taking with the Education of the young Nobles of his land; chrifly such as should be sent beyond Seas, left by such Romish Regeneration from Traditions, the treasure of Treasons; and unwritten Verity, masked with a counterfeited charity, Princes be not brought again to the shammbles, and the people as Beves for sacrifices. Thus (sir) my fire having spent much of his endless fuel Affection, giveth out this one glimpse (as his last breath) on your own sacred person. That, seeing you are found to be in Name and life a jacob; in Birth right and blessings a jacob; in Esau's and Enemies a jacob; in temptations and wrestlings a jacob; and in strength and prevailinges a jacob: so in dutiful thankfulness you be also a jacob. * Gen. 35, 1 God then biddeth you (as he bade jacob) arise, go up to Bethel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrip in God's house. Then with jacob take with you your household and all that are with you: and so many as will not go with you to Bethel God's house, send them to Bethaven the House of vanity, the land of their Jdols. Doubtless, the most part will quite their Idols, * and give jacob their earrings, the cause of their errings, which then your H. may hide (as did jacob) under a Oak of ever lasting oblivion. Danger on success, are neither to be feared; the fear is on their side: for no strength in strange Gods. You see how small a circle can exercise their minds; how little a mark raketh up whole five Romish Musketters; even your Ma. most faithful * The letter to the Earl of Salisbury. Salisbury; but alas, it is Virtutem viri non personam they aim at. But howsoever, better it were to leave conquering, then die yielding; better to repair Religion decaying, then restore it once lost; better die martyred then only murdered; and better Vindicate in time our jacobs' life; then to revenge his untimely death. What if none were to assist, but he that fought for him at Perth? That informed his mind at our late Parliaament? In the first, jacob expected a Banquet, not a Reformation: in the last he intended an Union, not a Separation. Sword and fire have assailed, but never prevailed, and shall that God destitute jacob now wrestling for his glory? Besides, the whole body of his Subjects, ready (as feet) to carry him; numbers of his Nobles, as arms to defend him: his levites, as the Trumpets of his mouth, at whose sounding the Walls of Rome shall fall down before jacob, as did jericho before * josua. 6.20 joshua. And among many things forspoken of old of our jacob (from whatsoever spirit they breathed) having now their full performances; this all, so was one, That he shall pull down the Walls of Rome; which spiritually understood, may prove (in the power of God) that as in Rome Ethnic: * Scaliger. Imperij fuerat Romani Scotia limbs: So in Rome Catholic Romanae fuerit Scot' Anglus origoruing. Amen, without Acquivocation. FINIS.