Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	water_n	7,086	5	6.4918	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07554	The misterie of iniquitie Plainely layd open by a lay-Christian, no profest diuine, out of truth in humanity, and rules of naturall reason. Whereby the world may see, read and vnderstand, the proud and vaine comparison of a cardinalles red-hat, and a kings golden crowne. Alwayes prouided, in reading, read all, or read nothing at all.	Milles, Tho. (Thomas), 1550?-1627?	1611 (1611)	STC 17934; ESTC S114600	61,425	60

declare it Truth Charity Customer O sanctifying Charity and bond of Perfection but who can discerne it Truth The eye of Grace if thou canst but desire it Customer O infinite Happinesse howe should I affect it Truth By reciproke Loue. Customer O heauenly Loue how might I obtain it Truth By Patient humility Customar Vincit qui patitur O Conquering Pacience and Glorious Humility that by sufferance and Lowlinesse are able to attaine to such a height of Dignity but how Truth By Obedience Customer Whereto Truth To the Rules of Conscience Customer But my Conscience doeth accuse me to be bond-slaue to Sin the bane of all Blisse Truth Yet doe not despaire Customer What meanes to auoide her Truth None shee is borne and bredde with thee Customer What remedy then Truth Watchfulnesse and Prayer Customer Tu mihi Summe opifex rerum cor fingito purum Et recti inspira renouatum pectore amorem But the Diuel is at hand and somwhat He would haue Truth Tell him all thy debts are paid and bid him walke a Knaue Customer O infinit Bounty who is able to deserue it and where are all our merites Truth See the Annotations in the Rhemish Testament vpon the sixt to the Hebrewes God is not vniust In the Rhemish Testament and Religion hatcht at Rome Customer O damnable Iesuites and Doctrin fit for Diuels that in challenging-wise dare print it to the world that God is no God for he must be vniust as they say and teach if he giue vs not Heauen for our owne Demerites but God being alwaies Iust or Iustice it selfe and I so borne to Sinne as smoake flies vpward stand subiect st●ll to die wretch then that I am who shall deliuer me from this body of Sinne and Death Truth His Mercy Preheminence of Iustice Prerogatiue of Mercy for though his Iustice by Preheminence may abide no Sinne yet his Mercy by Prerogatiue hath a sauing Power Customer Which way Truth By thy dying vnto Sinne and liuing righteously Customer But howe may that be Truth By Contrition Confession Desire to amend and Hope of Pardon for the merites of his owne and only Sonne whose Death hauing satisfied the Iustice of his Father his Bloud hath washt away and Purged all thy Sinnes Customer O Dreames then of Purgatory Popish Purgatory a Fancy to feare Fooles and torment fitte for Fooles Truth Yet be not high minded and doe not presume Customer What meanes to restraine and keepe our Fancies downe Truth A serious Meditation that you are but Men with Fasting and Prayer Customer What Comfort to support vs being still so beset with Sin Death and Hell Truth Gods euer sauing Grace Adoption is heere set dovvne but to show Reason in Humanity how and when MAN first comes to feele and vnderstand h●s own Happinesse in and by CHRIST which GOD had reserued for him by his meere and speci●ll Grace in the purpose of this Will from all Begian●ng and sanctifying Spirit who seeing thy Humility and hearing thy Prayer for the Loue of thy Sauiour adopts thee for his Son Customer What Bond doth so binde him being Free of himselfe as to loue whome hee list Truth His written Word and Promise proceeding from the Essence of Deity it selfe and Pend by his Spirit without Equiuocation Customer What Seales to Confirme and warrant it vnto vs Truth The Prints of the Wounds in his Hands Feet and Side that are still to be seene in his Crucified Body Cuflomer What Pledges to assure vs that wee shall meet together Truth The Sanctified Elements of Water Bread and Wine whereby being first conioyned to the Mysticall Body of his true Christian Catholicke and Apostolck Church he after entertaines thee for a liuely working Member of his own Flesh and Bloud Customer But my Sauiour being in Heauen and I still on Earth what Hand but his owne can helpe me vp thither Truth His Apostolicke Prelates and Pastoral Ministers by Vertue of their Orders his High-Cōmission their Voice his Voice their Hands performe it for Him for Quod per aliôs facit per Ipsum fieri dicitur Customer O profane Popery that turnes Creatures into Gods and Masses into Idols but what must I doe Truth Repent and amend and beleeue the Gospell Customer O I thank my God then for his Grace in Iesus Christ but I am euer sleeting and subiect to relapse and his Iustice laide to Sinne consumes lire Fire Truth Though his Iustice haue a quickning Power to set forth his Greatnesse in preferring of Man-hoode when he first made you Men yet his Grace it is relieues you all and his Mercy makes you Liue for his Loue is Euerlasting his Affections all are Free and GOODNES is his Name so that howsoeuer Iustice stands Preheminent as touching your first Being Preh●minen●e and Prerogatiue rightly distinguisht by Iustice and Mercy to Saue or Destroy giue Mercy the Prerogatiue and thou canst not swerue Customer O Sacred Prerogatiue and milde word of Comfort by whome all our Vowels retaine their full Sound Prerogatiue and all our Mutes and Liquides are taught to speak and stand the Preseruer of our a Wealthes of our e Liberties of our i Liues Prerogatiue vsed for Preheminence the cause of Capitall Errors in the Church and Common-wealth of our o Honours and the u Peace of all our Land how oft art thou mistaken and abused for sterne Preheminence Truth But show thy recipiscence by a feruent kinde of Prayer Customer Ah Deus immensum clemens Psal 51. miserere precantis Et quaecunque tuo bonitas in pectore regnat Seruando huic misero se protinus exerat omnis 2 Elue me sceleris pollutum crimine tanti Elue peccatique iube euanescere sordes 3 En sceler a agnosco scelerum Noctesque Diesque Ante Dies versans me lurida terret imago 4 Res etenim proprié tecum mihi te Deus vnum Offendi infaelix quem non fraus vlla fefellit Sublimi e solio meque mea facta tuentem Vt si pro meritis Iudex mihi sederis eheu Damnatus iustas subeam te Iudice paenas Me Genetrix etenim grauida quum ferret in aluo Iam pollutus eram siquidem me tempore Mater Et pariter sordes concaeptas fouit eodem At contra integritas synceri pectoris vna Gratia tibi nec eras alios mihi Doctor in Vsus Ingratum quondam tua quum me arcaua doceres Ah Deus hyssopum hic adhibe quaecunque tenaces Abstergunt maculas vt crimine purus ab omni Emergam paenitusque ablutis sordibus ipsas 8 Exuperem candore Niues fac nuncius aures Impleat vt melior recreent fac gaudia mentem Ne semel absorptis peream maerorc medullis 9 Iratos auerte oculos potiusque benignus Multiplici dele Contractas crimine labes 10 Tu mihi Summe Opifex rerum cor fingito purum Et recti inspira renouatum pectore amorem 11 Ne me

Customers are Men capable aswell of Religion as Reason if they be but well taught Now be not afraid for TRVTH and GOODNES are so lincked together that where both of them are not there can bee neither and GOD being GOODNES his TRVTH stands still by thee and his GOODNES cals thee forward therfore keep on thy course thy meaning is honest thy purpose is loyall and thy vowes are all deuine thou shalt not tread amisse let not thy heart decline and take thus much on-wards that all sides haue yeelded TRVTH must preuaile Customer Is TRVTH then at hand and is' t GOODNES that cries Then let Ipocrites dissemble and Impudence make lies let Iealousie goe sleepe a while and Suspition take some rest let Ignorance hatch Errors wherein Mischiefes make their nest send Pride to the Pope and let Cardinals play the Fooles send Popery to the Diuell and Discretion to the Schooles Couetyse gaines nothing by Men of my Place And Ambition will scorne to striue with Disgrace Then Danger stand aside since Goodnes cals me to it If ought do put me by ti 's Wisdomes hand shall doe it They therefore that haue Eyes to See let them be pleas'd to Read and that haue Eares to Heare let such Men vnderstand what an humble minded Customer by the Letters of his ALPHABET and Lines of his owne PRIMER hath beene able for to spell In my beginning thus GOD be my speed With TRVTH to stand still and with GOODNES proceed ALL MEN by nature desire to be Happy and ayme at the least at their highest Blisse but the Affections of all being best seene and knowne by their Obiects and Ends as the highest Obiect next God and his Church is the HONOR of our SOVERAINE and GOOD of our Country so there can be no Endeuour more serious and important then to amplifie the One and to further the Other that MAIESTY may be Seen and SOVERINTY at all hands made able to Subsist Now by GOODNES onely all things are seene and knowne to Subsist both in Heauen and Earth and GOD being GOODNES whose seate is Heauen and the Earth but his Foot-stoole for Caelum Caelorum sibi-Ipsi assumens Terram reliquit Filijs Hominum Psalm 114. In this respect wee call our Soueraine Good and his LIEV-TENANTS our Earthly Gods or Soueraignes per aual as Himselfe is per amount Thus as KINGS and KINGDOMES proue heauenly Relatiues so SOVERAINES and SVBIECTS for GOD our Soueraine is a GOD of Order and not of Confusion If GOD then the very Fountaine of GOODNES or GOODNES it selfe from whose onely Essence grow all our happy Beings both SOVRAINES and SVBIECTS out of Loue to Order and Hatred to Confusion in the depth of his wisedome haue set a distinction betweene Souerainty and Subiection for the GOOD of All it must needs be by some absolute Powerfulnes that is proper vnto KINGS Now as Omnipotency in GOD is Essentiall with his GOODNES so the Bounty of KINGS must set foorth their Greatnesse And seeing that that selfe-subsisting Goodnesse that Calocagathia and vniuersall influence of Profit and Pleasure wherewith DEITY still woorking the benefit of All to His own Eternall Glory and Mans immortall Blisse is by a like consent of Nations made fixt and firme in the Finenesse and Purenesse of Gold and Siluer by the name of Bullion that Maiesty among Men may haue wherein to be seene and Soueraignety Subsist a Heauenly Will and Wisedome to extend those Materials by Nomber Waight and Measure that the worth of it selfe may warrant the iust value of all things besides for generall behoofe commutatiuely must needes be that Power which visibly demonstrates what Person is the Soueraigne and who is but a Subiect For as by GOODNES Men first become happy both Soueraignes and Subiects the same fixt in Bullion makes Men to be KINGS and Bounty by Bullion makes KINGS to be GODS Ius Moneta Princi atus Insigne praecipuum est MAITSTATEM ocularitèr ostendit Iacobus Bornitius Lib. 1. cap. 8. so Money made of Bullion to extend GOODNES by representing euery where euen visibly to the Sence and Eye by their owne stamps and marks both the name of the Person with the Title and Inscription of Him or Them that made it and Exchange extending Bounty by the Greatnesse of it selfe showes how Soueraignty may Subsist and Subiects become Happy whilst ech Supports other by mutuall Supplies for reciproke Endes The Soueraigne graciously beholding the prosperity and wealth of all his Loyall Subiects as the onely Mirror of his owne Greatnesse and Honor and the Subiects Religiously admiring the Maiesty of their Soueraigne as the glorious obiect of their Welfare and GOOD Thus Bullion being made the Body and Bloud of KINGS Money the Medium betweene Subiects and their KINGS and Exchange the Heauenly Mistery that ioynes them both together Coynage out of question Omni Soliet Semper by their right vnto Bullion and vse of Exchange is the true Catexochen of all Earthly Soueraignty and Kingly Dignity Coynage I meane but not of the Articles and Rules of our Faith in matters of Religion to direct our Consciences the way that leades to Heauen for that belongs to GOD himselfe our Soueraine per amount being altogether Spirituall and meerly Deuine but Coynage of Money in the matter of Iustice to keepe fraud from shelter in the Actions of Men peculiar vnto Kings our Soueraignes per aual being altogether Temporall and meerely Ciuill That as GOODNES by infusion showes the Powerfulnesse of GOD ouer all his Creatures so Bullion by Consent the Greatnesse of Soueraignes ouer all their Subiects And Religion ty'd to Iustice by the twine of one TRVTH hauing KINGS for their Protectors at moe Temples then Saint Peters and moe Staples then Rome might help Catholicks vp to Heauen though Papists * This is meant onely by the obstinate and wilful but not by Superstiuous Papists whole Consciences seduced by the Witch crafte of Rome may be releeued by theyr hearty Repentance goe to Hell Each KING in this respect as Ioshua was by Moses to Aaron and to Hur for defence of their Subiectes being Supreame Head and Gouernour within their owne Dominions both of Church and Common-weale These Premises standing sure that is to say If GOD himselfe our Soueraigne per amount both Alpha and Omega as infinitely Wise as eternally Iust knew what he had to do in Coyning Heauen and Earth If his Will that is Omnipotent had power to perfourme and his skill without a Pattern did know what Methode ment The Maiesty of GOD seene in KINGS and Soue raignty in KINGDOMES in making Man a model of Perfection like himselfe and by KINGS as by Lieue-tenants to make vse of all the rest that his Maiestie being seene in the Beautie of the Worlde Vt DEVS in Homine MAIESTATIS sua Imaginem posuit sic REGES in Nummo his Soueraignty might Subsist in the Goodnesse of his Woorke by this Powerfull kinde of Coyning the Bishop of

Rome being Originally and indeed but a Subiect as both Saint Peter was and others were before him let Bellarmine or the Bishop there himselfe for Bishoppes must haue Consciences though Popes may haue none resolue the Christian Emperour Kings and Monarks of the World by what warrant authenticke Diuine or Humane the Popes of later times vsurping their Preheminence came first to Coyne Money and by a Iewish kind of Vsury to disturbe their Exchange For if Omne quod efficit Tale oportet esse magis Tale how hath a Subiect but a Resident of Rome and the Emperors own Vassall so raisd his owne Person as not to rancke with Subiects of the highest Degree but aboue Gods annointed and all that may be Sebasma Soueraigne Or what Power hath beene able to make a simple Seruant and a bond-slaue vnto Sinne of greater ability then were his Predecessors or IESVS-CHRIST himselfe his pretended Lord and Maister that being to pay Money for himselfe and some other disclaim'd this Soueraignty All Ages more or lesse at one hand or other haue inuey'd against his insolent Intrusions by Couetise and Pride as well vppon the Hyerarchy as the Temporalty of Kings The Art of Impiety sufficiently laid open But the Mistery of Iniquity neuer yet directly vndertaken being indeed blasphemously iniurious vnto either wherein our Sacred Soueraigne hath of late exceld Him-selfe and all that went before him But in this kinde of Pride and Couetous Presumption I neuer yet could see any 〈◊〉 come neere him This being indeede the very Art of his Impietie and Mysterie of all Iniquitie For as by Massing Priests and Iesuites he hath damnably profaned our Eucharisticke Sacrament of the Body and Bloud of CHRIST the Life of true Religion making Creatures Bread and Wine to be Gods and Godlines a marchandise to be bought and sold for Money so by Bankers and Iewes making Vsury the meanes to draw home his reuenues for all kind of Sinnes he makes Money seeme a God that 's but a Creature vnto Kings and Subiects like himselfe presumptuously rebellious keeping Soueraignes from the practise of their Christian-like Exchange the Life and Soule of Iustice in contempt of Lawes and gouernment both of GOD and KINGS Now then as without all Dispute or Question it is generally concluded in all the Christian World that to Coyne new Articles of the Faith in the matter of Religion or to alter the Eucharist from the first institution by what Creature soeuer is a Sinne against the Maiestie of God and his Church by the name of Heresie so to Coyne Money in the matter of Iustice or being Coyned to clip the valuation that Soueraignty hath giuen it in Subiects whosoeuer how or wheresoeuer is to eclips the Maiestie of Sacred Kings and Counsailes to profane the Seates of Religious Iustice to contemne Authority and to preuent and peruert all Order and Equity in the liues and conuersations of Christian-Ciuill-Men by the Title of High-Treason Of this I say let the Bishop of Rome himselfe bethinke him seriously before he speake and then speake as he thinkes and let Bellermine aduise him well how to frame his Answere without Equiuocation Guilty or not Guilty For if Coyning and Creating proue meerely Synomas and meane but one thing then is there a third kinde of Coynage by a power likewise absolute in disposing of Honor by the Great nes of it selfe which being proper to none but Soueraigne Kings is abused and disgraced by the Bishoppe there and Conclaue in creating of Nobility and Titles of Dignity beyond the rules of Order and degrees of Goodnesse Nunnes Monkes Anchorites Eremytes Deacons Masse Priests Fryers Iesuites Cardinals Popes turning Men into Beastes by solitary Liues and solitary Drones to places of credit drowning Honor of Priest-hood in Monks Anchorites and Eremytes our-facing Cleargy Prelacy by Wry-neckt Chaplaines Iesuists and Friars profaning Sacred Maiestie by Card-nal Deacons and Parrish-Priests of Rome and disgracing Soueraignty by a Hyerarchy of their owne Thus making Cardinalles to be Checke-Mates with KINGS and the Popes more then Monarks or Emperours Fellowes to blowe vp Kingdomes and tread Empires downe The Issue therefore of the Enditement must wholy rest in this whether POPES of themselues be Soueraignes or Subiects or both or neither For if Subiects then let Bellarmine be silent or haue his tongue cut out while the Byshoppe on his knees by suite and submission to GOD his LEIVE-TENANTS make meanes to get his pardon of the Emperor at least But if he challenge Soueraignty per amount or per aual then in what Court of Chiualry in Heauen Hell or Purgatory he will stand to be tri'd for all degrees of Honor and names of Nobility that the Christian world affoordes are thus to be coyned ¶ All Titles of Nobility and Rights of Preheminence being seuerally deriued from three generall Fountaines viz. Diuinity Humanity and Distributiue Iustice are either Celestiall Morrall or Politique and Ciuill 1 The first from Religious Imputation being hid from the World Glory makes Christians onely Glorious by Faith with God in Heauen 2 The second from Vertuous Infusion makes honesty most Honourable Honor. and Vertue still admired by Good-woorkes among Men. 3 The third from absolute Affection in Soueraigue Loue and Fauour Nobility makes Subiects Enobled respectiuely abroad but properly at home for seruices performed in the Church or Common-weale The First being Eternall the Second Immortall by a kindered all Diuine Fame makes mortall Men remembred and by Fame to liue for euer But the Third whereof wee are heare to speake being meerly positiue with Kings within their Kingdomes though by nature it be diuers as tyde vnto the Customes of Empires Kings and Crownes admits notwithstanding this generall definition Quod sit qualitas vel Dignitas quà quis Legitime à Plebeia conditione eximitur et per Gradus erigitur That it is a qualified Dignity whereby a Man exempted and raysed by degrees becomes lawfully preferd aboue the Common-people And deuiding it selfe into Datiue and Natiue for Violent and Intrusiue haue here no Art nor Part as that of * Nymrod the Sonne of Chus the Sonne of Cham the second Sonne of Noah so called Quasi auarus Dominator or greedy Cormorant was the first that domineerd in Eabilon violently framing to himselfe an Empire ouer al his Neighbors for his cruelty in punnishing is in scriptures called Robustus venator mighty or noble Hunter before the Lord as committing violence euen in the presence of God and therefore odious both to God and Man Nimrods was becomes withall so successiue and Hereditary Vtper Titulos numerentur Aui semperqué renata Nobilitate virent et prolem fata sequantur continuum propria s●ruantia lege tenorem Whereby it stands distinguished from the other two In the First euen on Earth we admire the Heauenly Maiesty of Goodnes fixt in Deity by Religion and Picty Nobilitas Theologica in our holy Contemplations In the Second

complaine at the least and see thy SOVERAIGNES Face Woe is mee thy Seruaunts haue no Credite being dead in Disgrace therefore speake for thy selfe loe see where HEE sits bee bold and goe try HIM IVSTICE and MERCY stand both at his side his BOVNTY sits by him TRAFFICKE all wrung and spur-gal● backe and sides with the foure Sonnes of AYMON that sitte and ride like Cardinals vvithout Bit Bridle or Guide saue Ignorance before with a vvhip in her hand of her own contriuing and Impudence be hinde and a world of Societies that following by Companies vndertake to beate Her forward falles prostrate on the Ground for kneele shee cannot her knees are so broken and bemoan●s her selfe in this manner Si placet hoc Quid Metam meruique quid ó tua Fulmina cessant SVMME DEVM Liceat periturae viribus ignis Igne perire tuo clademque Authore leuare c. O KING of CROWNES if this be so thy Will and my desert Why doest thou stay with deadly dint thy thunder downe to dart And if that needs I perish must by force of fiery flame Let thy Celestiall fire ONING I pray the doe the same A comfort should it be to haue THEE Authour of my Death I scarce haue power to speak to THEE the flam so stops my breath Behold my singed heares and all behold my bleared cies See how about my scorched face the scalding embe●s flies Is this the Guerdon wherewithall thou quitst my fruitfulnesse Is this the Honor I receiue for all my plentiousnesse And Duty done with true entent for suffering so the Plough To draw deep● Furrowes on my back and takes to rend me through In that I still from yeare to yeare continually am wrought In giuing Fodder to thy Beasts and Cartel all for nought For yee ding Corne and other Foode wherewith to f●ede Mankinde And that to Honor THEE withall swe●t Frankincense I finde But put the case that my deserts destruction seem to craue What hath my brother SEA deseru'd and RIVERS al● to haue Why se●me their ●ydes and PORTES to fall and Ebbes retire so low And shun thy Skies whereto they ought to fly and nearer flow But if thou neither doe respect my brother SEA nor MEE At least regard THY-SELFE THRONE looke round about see How both thy Poles begin to smoake which if the fire appall To vtter ruine be thou sure thy Pallace downe will fall Behold how ATLAS gins to faint The COVNSELL-TABLE whose shoulders though full strong Will not be able to vp-hold the sparckling A●s-tree long If SEA and LAND PORTS do faile if HEAVEN it selfe do burn To old confused CHAOS then of force we must returne Put to thy helping hand therefore and saue the little left If ought remaine before that all be quite and cleane bereft The OVT-PORTS following TRAFFICKE as shadowes doe their Body bemoane themselues in this wise If Trafficke be the assured practise of that mysticall Philosophy wherein so many wits haue spent thēselues Lapis Phylosophicus blown the coales in vaine whose heauenly Elixar Goodnesse the Quintessens of Nature and Art by Diuine Sublimation applyde to Materialles begets Mysteries in Trades and purging all drosse of Deceipt from Trades turnes Trades into Mettals and all Mettals into pure Silner and fine Gold Moreouer If Trafick be that general Restoratiue Vniuersalis Medicina which easing all Griefes in Soares suppling all Sores in Diseases and curing all Diseases in particular Members holds the whole Bodies of Kingdomes in Health The sacred rules wherof as no profane Couetous could euer comprehend nor confident Empericke attaine to practise so none of priuate Descretion or partiall Affection may presume to alter or any wayes controll as beeing a Doctrine and study peculiar to the GRAVE and WISE onely in highest Authority and for PRINCES themselues Namely If Trafficke of her selfe be both outward inward of things bred at home or set from abroad and those Kingdomes reputed most wealthy and most happy that are ablest and aptest to spare and transport Commodities of their owne wherein thys Iland may compare with the best since no place is extant so absolutely blest as in all poyntes to stand and subsist of it selfe that by the benefit of Traficke bounded by Treatise Leagues The Vse and End of Trafficke and Decrees all wants might bee suppled according to Reason Wisedome and Pollicy which with vs here in England hath euermore aymd at the encrease of our Shipping This Necessity then of mutuall Commerce by the mallice of the Times being many wayes enuied and by Enemies abroade very often interrupted if withall it become disturbd among equals at home when the General is wrong Particulars grieued cannot but grone But so it is most Graue and most Wise in highest Authority that such of late yeares hath beene and yet is the state of dealings and Trades within our selues For the Citty of London as the Lyuer in the Body receiuing the Chylus from all parts of the stomack by detaining the bloud from the rest of the veines is both distempered in it selfe and iniurious withall to all her fellow Members In which Estate though the Kingdome seeme engag'd and deepely interest as it may be the case of euery priuate Subiect yet the Port-Townes in speciall consisting of Artificers and Tradesmen Maisters of Shippes and Marriners do most grieue and therefore complaine That albeit as Subiects vnder-lying the first brunts of all Forrayne attempts and troubles liuing vnder one and the selfe same lawes ready at all commaunds both by Sea and Land as other Townes and Subiects of the Kingdome elsewhere are and as liable to all Customes and Subsidies Fifteenes and Loanes the Cinq-Portes by wisedome found meet to bee excepted as London it selfe is euery kind of way for the proportion of their seuerall Abilities yet contrary to the Libertie of English-Freeborne Subiects they are abridged enuied and as it were held vnworthy the very superfluities of that Citties aboūdance to their manifest decay for want of Free Traficke in their Inhabitants Marriners and Shipping and that all things being drawn into priuate Societies are there so engrosed that England seemes but London and London likewise seemes abridged in it selfe In which distresse the Port-Townes appealing in all humility to the PRINCE their onely comfort is that alb●it his MA as a Father of all his Children in his Loue and Affection as well may beseeme HIM stand gracious to some more then all the rest yet that his Storge and inclination vnto Iustice affoordes bread to the meanest and intendeth at least that all should enioy their Birth-right to the generall Treatise of Entercourse abroad and Common-Lawes at home to grow vp thereby to liue to his seruice and the Commonwealth Let not London therefore though furseting of fauours enuy her Fellow Subiects to breath common ayre liuing vnder ONE and HE so good a SOVERAIGN And in London most specially the Society of MARCHANTS ADVENTVRERS For such