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A04317
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Lucta Iacobi: or, A bonefire for His Maiesties double deliuerie, from the deluge in Perth, the 5. of August, 1600. And the doomesday of Britaine, the 5. of Nouember. 1605. Seene and allowed
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Univocè-catholicus.
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1607
(1607)
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STC 14426; ESTC S121041
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22,942
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72
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LVCTA IACOBI OR A BONEFIRE FOR HIS MAIEsties Double Deliuerie from the Deluge in PERTH the 5. of August 1600. And the Doomesday of BRITAINE the 5. of Nouember 1605. ECCLES 10.20 Curse not the King no not in thy thought c for the foule of the heauen shall carrie the voyce and that which hath wings shall declare the matter Serò sed seriò Seene and allowed LONDON Printed by T. C. for William Welby and are to be sold at his shop in Pauls Churchyard at the signe of the Gray-hound 1607. TO THE MOST happie Prince IAMES the first by the grace of God King of Great Britaine France and Ireland c. YOur Maiesties most blessed deliuery by the power of God from that bloodie Diluge of PERTH and this Fierie Doomesday of BRITAINE being to all your people a cause of Gods euerlasting praise their present ioy as the multitude made shewe by their Bonefires whose earthly smokes in great measure ascended the heauenly regions It hath kindled such a Bonefire in the furnace of my breast as must needes bee knowne to your Maiestie whose Builder is an inward worker whose Fewell is Affection whose flames may well warme but neuer harme you and the more you anneere them the more temperate shall you finde them comforting such as loue you and consuming such as hate you whose gleames I haue made first to glance on your Maiesties selfe secretly and vnsigned as being vnworthy though they should euen please you to present them much lesse to come in your presence if they should offend leauing to your Maiesties most royall and vpright iudgement as you finde my Fire well built to set it where you will haue it seene or being fallen from his grounds more formally to reedifie it or if of too grosse materialls to purge the drossie errors of it or if nothing of it like you by a breath of your Maiesties mouth vtterly to extinguish it Doe as you please Sir for so long as I liue shall I euer loue you Your Deliuerer be alwaies with you From towards the confines of your Maiesties Canaan Tuesday Doomesday 5. Nouember 1605. Your Maiesties most loyall and louing subiect without any Acquiuocation Vniuocè-catholicus TO BOTH SORTS as well Vniuo-catholique as Aequiuo catholique Readers NO man lighteth a candle to put it vnder a Bushell and no man buildeth a fire of publike ioy and shutteth it vp in priuate chimnies Those Reasons haue ouercome my priuate resolutions and howsoeuer the iust feare of my owne infirmities did awe mee yet seeing my betters perswade me my dutie bindeth me to let it goe And since the royall eyes both of Clemency and Knowledge haue once looked vpon it what care who passe by it That it was not then so early as others take it not to haue beene my slownesse in beginning for mine eares no sooner heard then my heart reioyced and my hand set it selfe a worke Neither was it my long somenesse in building it for my whole bodie is but a chest of such fewell Nor yet was it my feare it should quickly die for vntill the memorie of the fact die my Fire shall alwaies liue But thus it is whilst vpon the point of such a practise all mēs tongs wagged most pens walked the whole world wondred it was not then necessary my Fire should haue appeared being fitter to awake men now from the slumber of forgetfulnesse then to haue accompanied the triumphs of their ioyes That it goeth out thus namelesse doe not impute it to any feare of party bloodie or firie howsoeuer I must confesse my selfe much younger in Treatises then yeares for who shall feare to defend his Country so gratious a King so glorious a cause No my Fire hath no feare and in this could I willingly say Meme adsum qui feci c. But thus it is I finde that as the grauitie and greatnesse of Authors bring often credite to bad causes and make Paradoxes passe for probable so meane and obscure instruments darken most graue true argumēts then while as no man knoweth the Author all men will take them to the matter Wouldst thou then haue mee leaue my Treatises I beseech thee leaue thy Treasons fire not our Parliament and I shall not foile thy profession To you then of the Vnivoque sort true Christians loyall subiects let my fire serue to quicken your memories comfort your hearts confirme your hopes and encrease your thankfulnesse calling backe your mindes to those Parliament mines so that that day which was once thoght so admirable may be held euer memorable Forget neuer then these two restlesse Arch-aequiuocators the Diuelin an Oracle and a Iesuite in an Oath As for you of the vocation of Aequiuocation halfe tongued hollow hearted and disloyal Subiects for what serue faire words in so foule warres where no quarters are kept To you I say could I wish my fire as a flame of your dreamed Purgatory to diuide not your soules from your bodies as you doe with vs but that seede of Sedition from your soules that as you are the naturall breede of our soile so ye might proue the loyall subiects of our Soueraigne Let your submissiue Parere meete his sacred Imperare and not dresse a Perire for him his posteritie and whole state by a Popish Antichristian Aequiuocating Conspiracie But what talke I of Antichrist seeing the Iewes and Iesuites iumpe in one the Iewes looking still for Christs comming haue lost Christ come And the Iesuites as all Romish Catholiques looking for Antichrists comming hanging him on the hornes of their Altars and harbouring him in their hearts yet are lost by their ouer looking him God almightie either seperate that Religion from you or else both you and your Religion from our Region Amen without Acquiuocation Yours as free as his Fire is Vnivo-catholicus Errata Pag. 47. Aetnian reade Aetnaean Pag. 49. penult In reade I. Pag. 52. 18. here it is no reade here is no. Pag. l. 22. them reade their LVCTA IACOBI OR Iacobs VVrestling HAuing both often and earnestly craued of the eternall God that some happie occasion should present it selfe whereby I might testifie to the world a part of such graces as he hath bestowed on me Not worthy of the least of all the mercies Gen. 32.10 which hee hath shewed vnto mee to the glorie of his name who created mee and for the weale of my King and Country to both which both by my birth and benefites hee hath bound me The two miraculous deliueries of our soueraigne Lord King IAMES from those late wee hope last and most of all foule and fearefull attempts haue occurred which as they are to all a matter full of endlesse praise so doe they draw mee to a more deep meditation then to be smothered vnder the bushell of my onely breast And therefore haue I though hardily yet most humbly published the same vnder the title of the VVrastling of Iacob with which as they haue many dissimilitudes and of these
One word then God encrease and sanctifie This for the Birth-right followeth the Blessing Protasis or Proposition Iacob thus enioying worthily the Birth-right must needes haue also the Blessing belonging therevnto which his mother Rebecca bringeth also to passe Gen. 27.5 Apodosis or Application Our Iacob hauing since his birth for both his parents but his onely mother as parens partus aut sanguinis and her late Maiestie of England as parens possessionis seu haereditatis and so iustly his mother hath I say in spite of all repining Esaues borne away the blessing proper to his birth-right in both his mothers For as to his owne naturall mother howsoeuer such Esaues as stroue with him in her belly went about by all meanes to frustrate him of her blessing by throwing her from her throne and inuesting him in the kingdome before he was ripe putting the scepter in his hand before he was able to beare it the sword before he could sway it yet he growing in yeares and more in grace his obedient behauiour together with his innocencie so sweetely smelled in her nose * Gen. 27.27 28. as did Iacob to his father that shee proued both a louing Rebeccah and a blessing Isaac to her Princely Iacob As to his other Rebeccah Haereditatis whom our Iacob in end onely had for all and did vse as all the world did see how little all such Esaus as stroue in title with our Iacob did preuaile at her hand yea and kept vnder by her hand and the full blessing reserued to her owne Iacob howsoeuer shee relented the publication of it partly looking to her selfe whom she must first loue partly like a louing mother sometimes frowning on that childe shee best loueth But as her Maiestie waxed olde and became full of daies and dimme eyed with * Gen. 27.1 Isaac shee then called for her Iacob and so fully blessed him Thus farre both of the Birth-right and Blessing Followeth the Mariage Protasis or Proposition Next is Iacob set on his Mariage Gen. 28.1 and sent to his owne kindred forbidden by his father to match with the Cananites Whereby is shortly meant not onely the carnall alliance but also and more the spirituall coniunction to be respected Apodosis or Application Our Iacob being now without father or mother naturall is by that all-sufficient God of Iacob instructed conducted and restrained from matching with the kindred of Cham promising him golden hills Canaan before the fulnesse of time if so be he would leaue the tents of Iacob Religion and so is hee mooued to goe euen to his owne kindred with whom his predecessors had happily matched before and neerer to the tents of Iacob This point of the Mariage hath also two parts First Iacobs Iourney Secondly his successe in his Mariage The Iourney againe two things First the course of his passage Secondly his vision in his passage Protasis or Proposition Iacobs passing was towards the East his trauailes long and wearisome Apodosis or Application Our Iacob held also Eastward and beside the ordinarie custome of Princes past in his owne person per mare per terras per tot discrimina rerum Followeth the Vision Protasis or Proposition Iacob saw a Ladder reaching to heauen Gen. 28.12 Christ with Angells on the Ladder going vp and downe God aboue it promising two things First to bee his God and bring him backe againe Secondly to giue him that same Land of Canaan that hee promised to his Fathers Abraham and Isaac c. Apodosis or Application Our Iacob well instructed in that Vision of the Ladder Christ our Sauiour hee found the fruites and performance of the first part of the promise of those ministring Angells who walked as it were vpon the verie Ship-ladders for his safetie against these droues of diuellish VVitches as hee twice crossed the seas here was hee our Iacobs God thus broght he him safely home As to the second part The correspondence may bee thus applied without offence speaking of Canaan not as it was a type of the Kingdome of heauen Canaan was thrise to three seuerall persons promised to Abraham Isaac now here to Iacob So is our Iacob now enioying his Canaan euen the thirde person from his grandfather who first issued out of the loynes of King Henry the seuenth whose line expired in the person of that renowned Ladie the late Queene Elizabeth who contented to liue continent and so wedded to Virginitie in her choise of Chastitie full 43. yeres in peace and piety gouerned her people a mirror to her sex a miracle to her age and a patterne to all princely posterity who as at her departing she did part her people with a great blessing so did she impart to them a greater in the person of her and our Iacob a Salomon 1. King 5.4 setting all his subiects at rest on all sides from all their enemies of whom she might iustly say Si non peperi saltē reperi quem peperisse volui delighting euer since his entry most Salomon-like in the works of Vnitie by knitting in one the heartes of his Kingdomes already seated in one Continent a cause to make vs coalesce in one and both by sea diuided from Princes adiacent proclaiming hereby that no forrainer should beare rule in this Iland whereof that Law Nemo transmarinus c. was a prophecie both of one language telling vs that we are not to build vp a Babylon by diuision Gen. 11.6.7 but reedifie a Ierusalem through power of that Vnitie which hath for the most infallible bond of our Vnion ioined vs already in one Religion onely impeded by the common enemie both of his title and life Dolmans Persons traitour Catholiques deuouring all vnder colour of Religion But if these Doomeseday Priests had euer said Messe vpon this Altar of the old Testament Deut. 27.17 Cursed be hee that remoueth his neighbours march then had they no more transferred the right of a Crowne for Religion then Religion for a Crowne No Gen. 31.53 Iacob and Laban when they parted at Mizpa were of diuers Religions and swore by diuers gods that they shuld not come ouer that march for others euill Or if the Popes in this point were as good nowe as was Numa Pompilius that Romane King who placed that stone Abaddir as the God of Marches in their Capitole punishing the transgressors by death then I say the Popes priests had preached with Pompilius the god of Marches more then the God of Messes the first beeing plainer in the Scripture then the other and not to stirre vppe such Esaues to quarrell Iacob in his Birth-right But let that Ethnicke teach those Catholiques Onely hath this corner of my Bonefire delited to sport it selfe with these two delightfull Princes Rebecca and her Iacob Followeth the successe of Iacobs Mariage Protasis or Proposition The cheefest blessing heere recounted is the beautifull children that God gaue to Iacob Apodosis or Application So hath our Iacob