yet above men we oft are to take defence and pity 't is that Faith should not be right 5. Pro hic nunc I further say should the Defender of the Faith call us to a War against Rome and that rising Mounsieur that Sword should not be sheathed unto the gates of Rome now will any Protestant scruple that the late Popish Plot now dormant may at last issue in such a War to answer the long tail of that late Comet yea that Sword is drawn already abroad in Europe that will end in Romes uter Ruine Et mundi definet esse caput Lact. Romanum nomen tolletur e terrâ Let 's her no more a Head proclaim From earth they shall root out her Name For strong is the Lord that judges her Rev. 18.8 6. God is not tyed to the carnal or steel Weapon the wooden dagger of the Cross in his hand is as victorious as Scanderbegs inchanted Sword Steel may be in patience as strong and piercing as in any tool this proves as victorious on our part as vexatious to others Rev. 12.11 that study all Provocations to this Combate that are so vext that sparks will not take that they are resolved to make their own ruine the first medium of ours and Zimri like the City being took will make the Royal Pallace a Pile as he did Tirza 1 King 16.18 to consume themselves and it 7ly As there 's a time of War so of Peace Eccl. 3.3.8 A time wherein God call out for our help and a time wherein he waves or will not accept our accession to a defence but says you need not fight stand still Exod. 14.14 Not by Bow nor Sword Hos 1.7 Not by Might or Power that he will save but by himself Zac. 4.6 A Statesman of note Sir H. V. on Isai 9.5 said it from that Text Every Battle of the Warriour is with confused noise and Garments rowled in Blood but this with burning fuel of fire not material fire tho that hath burnt sufficiently but says he God shall kindle a fire in the breasts of men that shall scorch their Consciences And in comparing our Case to the Vally of Jehosaphat he takes it for the Judgment of Jehovah 2 Chron. 20. Zac. 14.12 Joel 3.2 or his signal Judgment in deciding all the Controversies betwixt his People and their Enemies in which the tench part of the City falls and the Witnesses rise Sir H. V 's Tryall pag. 113.117 and God takes into his own hand the Case of his People no visible hand being left them and so they are to stand still believing to see the Salvation of God Or as Jonah to look for Salvation by being cast over-board Jonah 1.12 Our Sins are the cause of our Miseries till they be repented throughly every attempt increases our trouble but then what seems most mischievous shall be to our Security p. 120 121. And as that great Soul suffered as Socrates with his eyes open so may our Age see when they begin to feel where they are going Of that man's head I say as Sir Thomas Moor said of his beard the Kingdome has no more such but it lets us see our need of Prayer now so I leave that Objection Now for matter of Prayer in this we may from the word thus take direction partly for Supplication partly Deprecation and Imprecation 1. For Supplication as first that God's mighty Presence may be ever with and among his People with this the Glory or Defence doth come or go and going O the Miseries that enter at that Door for God's Throne to stand under the foot of an insulting Intruder to trample on it is and ought to be for a Lamentation One of Darius's Courtiers seeing that rich Table of his Master put as a footstool to Alexander being a little man to lift him on the Throne wept and being ask't the Cause answered He could not but weep that being the Table his Master had sate in Counsel at So Alexander caused to remove it If it affect us to see Man in pride tread on the Throne of the Lord how soon may God restore his Ark to its Glory And 2dly If he stands on tiptoe at the Door pray his Stay how oft is this urged says Jeremiah Jer. 14.9 leave us not and with this Subject Mr. T. Hooker of N. E. took leave of old at Chelmsford If God go away goes the Gospel with him Prayer if it be right is a taking hold of God to stay and has held him 3. If gone cry after him is it not time to cry if they take away our God as he said Judg. 18.24 when they askt What ayles thee One God is our all and more than a hundred else he is seldom far from his People but a Cry may reach his ears stir his heart and it may be cause his bowels to yern and move him to a return 4thly Pray for Christ's Kingdom Gospel Grace and Power say as that Martyr Yet a little longer Lord Yet if the Gospel fall Westward and Prayer doth not as Joshua's did Josh 10.12 cause its stay as we lose our Conquest so a dark Night and stormy follows that few of us will see day after and which is sadder to Posterity that want the Light we have for they may fully lose it and curse us for our Forfeitures Under the Type of Solomon it is said Prayer shall be made for him and dayly he shall be praised Psal 72.15 And to that Prophesie add Christ's Precept to Prayer Thy Kingdom come Mat. 6.10 Now hence is all our Protection this is the defence of the Truth of the Gospel and all the Professors thereof and also of pure Worship and the practisers of it On that Nail hangs our Civil and Religious All 's Truth and Right stand or fall at once if we hang our All on a man it will be a lye to us as Charles 9. was to Coligni ere that fatal Massacre All Popery gets rise by Perfidy and Treachery nulla fides is a Maxim as close follow'd as true the Kingdom of Christ still takes rise with and by the Gospel If Christ were not a King that could protect his own men and matters our Prayers would be vain Thou art my King of old said David Psal 74.12 what for working Salvation in the midst of the Land He is a King that can do it will he but resolve against all our Unworthiness and and his foes Vnwillingness to be our King as erst he did Hos 13.10 though Prayer be mock't now his coming to possess it will confute both our fears and our Enemies Blasphemies that Kingdom will tend to a 2 fold advantage both unto Religion and Right 1. To Religion great Peace and Union accrues by Christ's Kingdom Two Prophets agree in this Isai 11.6.8 The Wolf Lyon Leopard dwell with the meek Lambs Kids and Sucklings of Christ i.e. men as fierce voracious venom'd in nature shall put off and change their ferial immane bad Natures
to be both King and Judge To leave them I come to the third Instance of Injuries to Worship i. e. by Practices repugnant to the Purity or Liberty of all divine Worship internal or external and all the Seasons Times and Ordinances of it Those are 1. Political in the State 2. Hypocritical in the Church 3. Jesuitical in Cabals and Covents of each a little briefly 1st Political Religion and pure Worship was wont to be grand Crown-interest of the best Kingdoms and States and as it prospered so did they as Constantine said in that Preface to a grant of his to the African Churches Since said he the due observation of what pertains to true Religion and the Worship of God brings great Happiness to the State and Empire of Rome So on the contrary as it declines so do they When carnal Policy is more consulted than Christian Piety when Jeroboam-like men clip cut and shape a Religion to serve State-humour Grandeur and Interest subjecting it to low ends not all designs to it this Eclipses the Glory of Gods Service In short alas when Superiours are a Terror to good deeds and doers and a praise to the evil the Sword is born in vain or sadly perverted in and from the end it s given unto So when inferiour Judges and Ministers of Justice practise the Law partially to feed Rapine and malicious Harpies it discourages the Pious and sober minds Thus men are haled before the Seats of Judgment as Acts 8.3 only for Praying and others are draged to Prisons and only for Conscience of duty to God the Truth and the good of Souls The violent courses of this sort beggars the Vertuous and so gratifies Informers that live on Spoils but no way dignifies Rulers and may call for a late death Beds Repentance 2dly Hypocritical practices in the Church not a little hurts pure Religion such in the purest times of the Church unawares to the best have still crept in as some of the Maryan Bloody-Clergy with those after Reformers that had the better sort foreseen as Ezra did ch 4.2 3. the woful effects of a Mungril Religion would surely have declined to joyn with them The Reverend Fathers of the first Reformation were partly divided partly be-misted and so spied not the Satanical Crafts of Pagan Jewish or Papal Rite-Mungers that in more Zeal than Knowledge sought to promote Christianity by turning Sacraments into Sacrifices Pastors to Priests Tables to Altars and Prayers to Liturgies Saturnals to Christmass Realties to Rites c. Quod concilium specie prudens re anceps eventu Infoelix hodieque same lugendum nefas luendum Ecclesiae said Tilenus But among many other marks of Cruelty and Church-Violence this I observe therein Piety runs low in any Church when the best are cast out by Excommunicators that never truly were in for confessing Christ as that blind man John 9.34 Such cursed of the Balaams of our day that God doth bless and sold to Satan by Secular Mercinaries that say Blessed he God I am Rich Zach. 11.5 A bad sign of a dying Church-State when the diseased bad Humours expel the best Blood and Spirits Vital or Animal from all residing in the Body Ecclesiastick When the best Sheep are Pin-folded in Prison the Wolves are made Keepers Foxes and Jackals set the Lyons prey Pure Worshippers may long for another Act recissory of their Fury De Scismatico Excommunicando as that a late nulled de Hereticus comburendo and God's Worship then will flourish more As for Jesuitical Clans and Cabals though in all Ages since Popery obtained no Councils have been unessayed by them to exterpate pure Religion yet for all their frustrations the Plots and Practices of our later dayes have out-vied themselves for Craft and Cruelty against all Protestants Nor has the former bad success and high preferment on a Gibbet of his own that Haman attained and his Complices in Hester's days given them yet a noli prosequi neither their late various ill hap and happy defeats their shameless Sham-Plots and Countermines have found has made 'um hopeless for after above three Years practise and four Parliaments pursuits they still like to their Master Belzebub the God of Flies as a Fly beat off Itterate their Impudence to Flesh-flye-blow all Religion and Vertue all Persons and Places Courts and Offices so have they not caught the Lyon's Whelp obtained in the highest Councils and Courts domestick and forreign divided the minds of regent Clergy-men some for Peace with Rome some for indulging Dissenters opened the way to Popery by disuse of Parliaments by placing Popish men in all Offices Civil Military some Ministerial also taught some pernicious Curs with Gander-Pens and Flying-Flams in their Mouthes to Fiddle to that Dance and buz no Murder no Plot brought the Plot into the City moved all the Rights Franchises and Liberties of it diverted the current of Justice turned the Laws point and whetted it with a new Edge against Protestants that was intended to Papists clapt Starl again in a Chair of Scorners run Parliament men off the Bench into Kings-Bench nulled the Rights of Elections to all offices nay Rights are Riots by Law men do stand on the Sword vex Widdows spoil without pity Excommunicate the most Pious Imprison without Mittimus or Mainprize seclude from the use of our hired Houses that Rome it self allowed Paul Act. 28.30 and make Constables and lower Officers that else incline to Peace to watch and walk to keep people out of those hired Houses so both disturbing the Peace and prophaning the Lord's Sabboth-day taking the Keys of the Kingdom not entering nor suffering them that would as Luke 11.52 and spoiling of the Proprietors and Renters in a time when all Cash is banked in a Bag with holes Lo these are part of the Effects of the late still resent Plot what is visible is open to every ones Senses Now what may be in the ishue any not indurate may soon fore-see what it shall be is reserved to the only wife God and both terrible to prospect So I pass the first Doctrine and on the next I only touch to be larger on the third 2d Doctrine was to assault worship in the Act is fearful and fatal Guilt The Philistims in the late captivating of Gods Ark were not a little guilty but though ignorant of God it was unprosperous wickedness and for it had he whipt their Posteriors or hinder parts as 't is Psal 78.66 to their endless shame and forced them to send it home with Kine and Peace-Offerings nor did it fare well with the Bethshemites for their irreverent temerity in gazing that knew better Now for them to dare it on a new assault abroad since it had beat them severely at home in each City to which it went the round till it forced its own rescue I say for them now in Gods Ground to invade 106 Miles was possibly strange And now that Samuel and so great a convention is met not to allow
time for Sacrifice but rudely vijs modis vi armis with armed Souldiers to fall on them unarmed in the very act of Worship when Israel were not forward to use a Weapon now that had been crushed so before however they being met rather to repent and reform and serve God hear Samuel prophecy than to resist or rebel Yet such was their wrath to commit a Rape or Riot on these harmless feeble Worshipers and their God too and accordingly are served the Cannons of Heaven are discharged the Voice of the Lord speaks Psal 29.3 by the Clouds the God of glory thunders this superordinary Punishment gave indication of more then ordinary Guilt they disturb Prayer God perturbs the Army If God must not hear his People quietly they shall hear from Heaven terribly Willet in loc parallels it with Judg. 5.20 And that in Josh 10.10 11. God cast Stones even many Thunder-bolts on them the Lightening also suckt out their Spirits Josephus says The Earth quaked that made their Hearts shake They rebel God raises his posse comitatus above to quell them O admired force of pious Prayer O heroick Faith O mighty Hand Says one quae victoriae suae trophaea etiam in ipsis coeli orbibus figit that sets the Trophis of such Conquests in the Orbes above 't is a saying Nemo scelus geret in pectore non Nemesin in tergo All men carry Vengeance at Back that bear their Sin in their Breast such Revenge infers deep Guilt and it answered Hannah's Prophecy ch 2.10 The Adversarys of the Lord shall be broken to pieces How by Heavens thunder and that as a Pot-sheard Psal 2.9 So says Pt. Mart. shall Turk and Pope be as 't is Apoc. 16.18 21. they rose near together and so will fall for no greater Foes to Worship than they Bp. Hall in loc says God struck them in their Gods their Bodies and Lands the Princes escaped not God in his Wrath knows not Persons to excuse them makes no difference their Lords smart for it and a little after Samuel fought best on his Knees the Lord slew them secretly before now in open Field in revenge of his Ark. Presumption makes men Mad else they would not lift a Hand against God But on this I need not be large what Assaults and how many Injuries Gods Service lies exposed to who are the Agressor is done already in the 1st Doct. what is to be given in Caution that they who are in the act may without fear or distraction do their Duty and instances of Gods wrath may occur on the third point All that is needful at present is Demonstration that it is fearful and fatal Guilt to resist vex disturb and more to destroy Gods Worship or any Persons or Things imployed in it Scriptures and Reasons evince it 1. Scripture shows it I only urge that Instance of Ahaz 2 Chron. 28.20 25. King of Judah not only Introducer of false but Invader of true Worship which he did in seven things he 1st Vers 21 Robbed the Treasures of Gods House pillages God to serve an Idolater 2dly Antiquates Gods great Altar for preferring a forreign Form imposed 3dly Cuts off the Borders of the Bases puts on the Laver on Stone and removes from off the brazen Oxen the Sea the Vessels 4thly Takes away the Covent for the Sabboth Musach a Chair to read the Law in in the House made to render the Service more comfortable rest to Priests or People 5thly To please the Assyrian stops the Entry that he passed by to Gods House 6thly Shuts the Doors of Gods House Vers 24. 2 Kings 16.26 7thly Multiplies Altars all over Hos 8.11 But see how his Sin is aggravated in that First He is the degenerate Son of a good Father sins against his own Light abandons the God Religion and Worship he is educated in Secondly 'T is folly to serve two forreign Gods that could not save their own Servants Thirdly Daring Impudence to innovate on Gods Vessels and approach a false Altar in the place of Gods and in Gods House Fourthly Induration was in it so to do in his distress or as Ar. Montanus reads Tempore quo erat angustijs affectus when straights befell him on all Hands Yet Fifthly Presumption against God is mixed with a base slavish Fear to please the proud Assyrian Sixthly Idolatry offering to Edom's and Syria's Gods in all Cities Streets and High places Seventhly All this contrary to Gods Law and the royal Prophets caution as Isa 7.2 4. that comes with Sheerjashub to bring particular Incouragement to him before hand from God against his and the peoples Fears and once more it was he that made Judah low and naked Vers 19. low in Treasure poor as in manhood low The Beard is shaved off Isa 7.20 and naked i. e. Jehovae privaverat protectione Pareus as is said of Aaron Exod. 32.25 exposed to Gods wrath and Mens scorn to their shame Say once more they were under as deep and desperate a Plot and Confederacy at or about the time and that in part succesful as Isa 7.7 8. shews for the Son of Tabeal which cost a double Invasion of Judah yet now Ahaz violates and violents Worship This is that Ahaz Vers 22. of 2 Chron. 28. And take to all the rest that of acute Bp. Hall on that place Of all Judah 's Kings none so dreadful an example of Sin and Wrath as he yet a Son of good Jothan says he I abhor to think such a Monster should descend from the Loyns of so good a Father as Jotham and David from High-places that begun at last it ends in the blocking up Gods Temple and sacrificing of his Son Well branded for that Ahaz That is his Sin the Punishment is parallel Pekah slew 100 and 20000 of them in one day Maaseijah the King's Son is one another is burnt to Moloch Yet more 200 thousand are captived to Samaria Edom revolted carries more away the Philistims take six South Cities of Judah all aides are a burden 300 thousand out of two Tribes Judah and Benjamin Sure he made Judah low for he sinned sore against the Lord. And now by one instance see what fearful Guilt and fatal Wrath follows one though a King that forsakes his own and his Fathers God and injures Religion I conclude this with that note of Pareus on 2 Chron. 28.20 Populus sepae luit paenas principium Quicquid delirant Reges Plectuntur Achivi i. e. For Sins that Princes high commit the People oft of God are smit Other proof of this truth I might urge at large but in brief what became of Haman what of Daniel's and the three Children's Accusers that for the Law and Service of their God did run their Heads upon the same Rock and so split on that Death and Ruin they intended Gods people to suffer But all I purpose here is to demonstrate it 1st This is Wickedness against God to whom is all Worship due Internal of
sake just as our Lord predicts to and of the Apostles so are we cast out and yet never were in but coercively and yet worse for his Name that is his Worship that is for calling on it or refusing to pollute it as Paul compelled some to blaspheme Acts 26.11 Now if any desire more see Jer. Burr Zion's Joy Isai 66.10 pag. 28.29 on the place glossing on that Let the Lord be glorified q. d. God's Glory Religion Union Peace pretended that is sorest Persecution they deem it a Service that God loves that is cultum prestare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 16.2 So do the Papists and says he That Persecution by Trajan was the forest though he was a Pattern of good temper Thus blind are men as Oedipus killed Laius his Father for his Enemy but it dishonours God and disunites yea it shakes that Church which you say it settles 2. Do ye not symbolize with that Roman Church and is it not a brand of a Church Antichristian to persecute of the true Spouse to be persecuted It is a Cannon of the Thirdentine Faith to pursue the Evangelicks as Hereticks Scismaticks c. Sir Simon D'Eves pag. 1. out doing the Turks in that that says Conscience cannot be compelled and if it be it gains little the old Brittans Anno 466. wore out Pelagians by a mild Spirit and disputing for the Truth 3. Would ye so be dealt with your selves be expelled from Place and Use deprived of and proscribed from Kirk and Market suspended of Office and Profits exiled among Aliens and put as Musculus to weave dig or beg should Papists succeed and serve you as you have others which God forbid may you not say God is just to repay you in your Coyn Did not our Lord give more equal Rules to his Followers Mat. 7.12 and threatned a day unawares to him that smites his Fellow Servant and eats and drinks with the drunken ch 24.49 50 51. but if at a sacred Feast then 't is more criminal for with such though a Brother one may not eat 1 Cor. 5.11 4thly To ingross Trade is bad Bread is far worse but worst of all for any sort of men to confine the weighty significant Names of Church or chief Rulers Overseers universal Pastors to themselves c. and as such to authorate exauctorate suspend excommunicate and assume a Power Christ never gave exclusive of others his Servants Why should Church-state be appropriate to the Clergy alone or Synods take Denomination from the Ministers only and not the Fraternity too as that first and best did Acts 15.22 23. When People multiply in a Nation and Forreigners are freely admitted yea Lutherans Jews or Papists to the exercise of their Religion in their own way is it not hard it should be denyed Natives that God and the Law have naturalized Or why should Republicks abroad indulge all Dissenters more and fear them less than our Kingdom at home doth Monarchy being deem'd preferrable to all other sorts of Governments 5. As 't is impossible so 't is impracticable to make Convets by fear and force you may fright men in by civil Laws and uncivil Curses to a temporary complyance as one that gives a Thief the Purse to evite a greater Loss But will God reward your blind Zeal or theirs Will Christ thank them that for a sweet rational Luke 14.23 compelling in Guests use a belluine force You bring two bad Guests to the Feast the unworthy and the unwilling has the Church of England any comfort or her Sons Credit in putting in her hosome both Hypocrites Hereticks and Prophane you may so propagate Popery and fill Hell not the Church and make that a means of their Spiritual Death that Christ ordained for the food of eternal Life Some false Christians renouncing their Sacra told the Turk they had given their Name to Mahomet who aking their reason they said to escape Taxes and Oppressions on which the Grand Seignior rejected their forc't Conversion and continued the Taxes If Turks abhor such Votaries why should Christians hug them unless as Cheats and Pick-pockets do to filtch their Penny 6. What comes in by a cursed means is like to arrive at a cursed end Partus sequitur ventrem The Sons of Beor may hunt the Gain of Oppression Namb. 22.5 Deut. 23.5 Joshua 24.9 the Wages of Unrighteousness and overtake it by cursing the Israel of God but how ends it Nor could Baalam curse nor Israel be cursed without God's leave He that has said Bless and Curse not Rom. 12.14 knows how to avert the Curse causeless and to repell it to the Nest whence it took flight Prov. 26.2 And though some of Gods Flock may be driven from the Fields of their Pasture and pusht out nay Pinfolded shorn and shut in Prisons yet has not God promised the evil Beasts shall cease and that he will bless them that bless us and curse them that curse us Ezek. 34.25 Gen. 12.3 7. Suppose a Prince to make probation of his Subjects decree as once an Emperour did to try the constancy of Christians that all should for-go Command that would not quit Christianity and bow to Paganisme and many did so to keep their Places he quickly cashiered them alledging they were unworthy to serve a Prince that were unfaithfull to their God Kings hearts are deep and Interests vary and if a Nights unrest so contiguous an accident Esther 6.1 caused such a turn in the Persian Court and Law judged unalterable Who can tell what Providences lye in the Womb of a day Henry VII by Act helpt Dudly and Empson to do Violence on Peoples Rights and he as sadly repented it on his death And in Henry VIII time they were hanged for executing a Law against Property for the Ruine of the Poor for summum Jus may prove summa Injuria 8. The Plea of Dissenters has obtained in all places as the like has done of old abroad In what Court Church or Countrey has it not At Rome in Pagan-Nero's time Paul is though in Bonds permitted to dwell and preach in his own hired house and to receive all that came to him none forbidding him Acts 28.30 31. And were Pagan-Roman Officers civiller to a Prisoner that preacht down their Gods as false than Protestants are to them that own and invocate the same true God as they do In France it obtained even with Henry III. one of Kather. d' Medices Breed and teaching an utter foe to a hater and betray or of Protestants but a most impotent Prince and not to be convinct till James Clement a Monk had opened his Bowels by a fatal stab and then to his Commanders he gives charge to obey the King of Navar though a Protestant and know saith he that Religion instill'd into Souls by God cannot ' be enforc't by man It has also obtained in the Low Countries so that now 't is the Spaniards Interest to allow them and the Emperours too to preserve the Ballance of Europe
in their Apology that the States of the Lower Germany publisht 1566 for themselves in separating from Popery But that no just Objection may lye in barr of the designed Apology for our late Persecuted Dissenters I will modestly discourse and disperse the six Objections following 1. The Worship and Worshippers pleaded for are an Offence and Violation to the Laws of the Land and may we look God will be our Defender in that that Law calls us offenders To that I say four things 1. The Case is true not new So it was of old when Saints were under and Enemies over them that Laws still were the Lashes if evil and those of their God a scandal or bridge in the Trap to take them withal In Aegypt the Laws of Worship so vastly differed in Object Matter and Mode that what Israel offered was an abomination to them Exod. 8.26 In Babilon the Songs of Zion were mockt Psal 137.7 And the Golden Head made an Image that all must adore or hurn Dan. 3.7 And did all but three Youths In Persia was a Law against any Prayer save to Darius for thirty days And Haman indites to serve his Plot all the Jews at once That their Laws varyed from all and they did not obey the Kings Laws Esther 3.8 And have not all Nations used that Lash till blood come 2. Though I plead not ignorance of Law yet my study is the Law of the Gospel I know not a Statute that I have read out in the last twenty years and let it be counted a charitable Ignorance I am loth to yield that any Parliament of wise and good men could ever conceive an Act against Religion or Prayer and Preaching as such or so qualified simply no it must be as Seditious unless men will make Vertue and Religion criminal and if the Preface of a Law show the reason of it and the body quadrate no hurt can be unless men execute out of Envy If I mistake let my Charity plead excuse 3. Law is to be extinguisht some may be fundamental as our Charters against which none is valid that truly contradict the same some superstructive that are variable as Times Persons Places and Circumstances vary and fall obsolete useless and burthensome as that in Henry VII Reign was which Dudly and Empson executed by oppressive extortion let Laws but stand equipollent to Reason equivalent to Justice and subjected to Scripture none can hurt Religion 4. Some Laws invade Gods Legislation that are or have been made to restrain the Good and punish the Virtuous to disobey them is the Praise of our Obedience to God Heb. 11.23.27 As the Instances of Moses and his Parents of Daniel and the three Children of Esther Esth 4.16 of which Courage and her Exciter Mordecai one says Trap. Mira profecto ac omnibus linguis saeculis locisqne comendabilis fides wonderful and laudable Faith and that in all Linguos Ages and Places too As Achillis was Styge armatus so she and all true Worshippers should be Deo Fide Christi armati The Tryal of the Loyalty to the King and love to the Liturgy was in his Exile and the proof of a Christians Obedience to Gods Laws is best and shines most when opposed by Law standing in Diameter Object The Worship pleaded for is an Offence to Authority and can he defend that which offends his Ordinance Answ It may be so more is the Pity that Gods Ordinances for Worship should offend his Ordinance for Government that the Man of God should not please them that rule for God the Gospel of Salvation should interfere with the Laws of a Nation that should subserve it This is and must be for a Lamentation 2. The Worship pleaded for if it please God why should it offend any that personate God Is it our Duty to sanctifie God and to pray in order to it to know and to his Will Mat. 6.10 and when we have consulted it shall we prophane that Name by doing what we are convinct is contrary to his Will This Offence is took not given and to be so is part of our Misery not our Sin 3. Though Polity and Maxims of State are not part of my Study there being Dissention and Heresyes in that as well as in Divinity not soon reconciled yet by two or three Scriptures my Judgment best arrives at a consistency which steir my Course in Worship and Manners 1. Is that of Davids dying words after much Experience in Rule and Wars He that rules among Men must be just ruling in the Fear of God 2 Sam. 23.3 And the Word is a sure Rule of Justice and Worship 2. That Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority that in Paul's sense is denominated the Ordinance of God Rom. 13.2 3 4. is by him thus qualified and so ought to be A Minister of God for good See Mr. Gee in Locum a terrour to Evil-doers and so bears not the Sword in vain to it Obedience is due he is a Praise to Well-doers and him to resist is damnation Hence may the Line be drawn 3. That Obedience due to man that is called for from all to supreme or subordinate Rulers is not absolute and universal 2 Pet. 2.13 14 16. that is God's due only but limited and respective i. e. in the Lord. So any humane * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creation is for the Lords sake and due as from the Servants of God I apply all in the words of Eleutherius to our King Lucius Ye have the two parts of Scripture out of it by Gods Grace with the Councel of your Realm * Fuller 's Eccl. Hist Mr. Fox J. Speed's Chron. Take ye a Law and Rule Britain by it and say I accurst be he that obeys it not he says not out of our Decretals or your Cannons far less did the Romanists then arrogate a Law above Gods or his Word or to impose or depose as now If the Laws of Men oblige us unto them far more should Gods Laws oblige men to him Hence God bid Kings to have a Copy of the Law that their days might be prolonged Deut. 17 18 20. For the neglect of Gods Law shortens Life If the Persian King DARIVS that owned not the Jews Religion himself would prohibit Tatnai from meddling to hinder the House of God orders the Vessels to be given them for it makes a Decree to promote it at his own Cost calls for Sacrifices and Prayers for the Life of the King and his Sons threatens all that did but altar that word and curses all Kings and People that put a hand to altar or destroy and after that releast the People with Ezra the Priest according to the Law of God to that House to worship at it after the Will of God Ezra 6.6 7 8 10 11 12. Ch. 7.13 Thus did Artaxerxes to avoid Gods Wrath and ordered also both Rulers and Teachers to instruct them v. 23.25 Why may not Princes do the like now for the
which I answer distinctly Asa's Case and Josia's are much alike and so Deut. 13.6 Those two Texts show how carefull both Asa and Josiah were to promote and by Covenant to bind all the People to God and true Worship that in Deuteronomy shows what Zeal also God looks his People should show against false Worship and though the Kings of David's Line did type out what Royal and Absolute Authority Carist the King of God's House and Legislator for Worship should have yet I dare not say all coercive Power is now to us forbid for the Text referrs to Gospel Times against the False-Prophets Zach. 13.3 and the Rulers Sword is also mentioned by Paul That it is not born in vain Rom. 13.4 Now that the Kings succeeding David had a compulsive Power to true Religion I grant that all others have the like I yield not that their power was both off and for God is true that all under the Gospel have the like from God to use against himself is denyed for he gives none against his Law Prov. 21.30 That some have exercised a Power against God's holy Worship as Jeroboam did is plain but that it has God's allowance in so doing is denyed for it was reproved Hos 5.11 That death was by Gods Law awarded to Blasphemers and Idolaters c. is undoubted that it is equally due to any now branded for Hereticks Schismaticks c. is denyed that some Heresy is a fruit of the flesh is plain to cut them off un-convict is hard that Rulers may tie to God's Law by Oath or Covenant is legible that God's Worship and a holy Covenant may de jure be deposed rescinded and vacate is questioned that Tares are to be in Gods time and way irradicate is certain by Christs own words but that rigour and rash Zeal is to be used to the hurt of the Wheat is utterly forbid Now see what Pareus says in it Pareus in Mat. 13. p. 736. Cavendus ergo nimius rigor ne noceatur bonis sensura malorum Too much rigour is to be avoided least the good suffer by censuring the evil that he calls nimia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too much severity or extremity that more hurts than helps the Church Christ forbids not Censures on the Wicked in Church or State but calls for a Moderation that all called Hereticks be not by Antichrist instantly committed to fire who also answers Maldonat in this and cites Jerome that says we are not to cut off the erring Brother for that he qui hodie noxius est cras resipscat and so pleads for Liberty of Conscience That the Persian Kings favoured God's true Religion some of them unto paenal and capital Judgments and subjoyning their own to Gods Law Ezra 7.26 placing God's first was a great mercy but that Cambyses did well in letting the House of God from building as for some years he did is denyed for that hinderance it is like shortned his life and though Nsbuchadnezar past that decree That whoso spake amiss of the three Childrens God should dye Dan. 3 29. yet the forcing of them by so hot a tryal was an errour in Government and their non-complyance helpt him to see it and for not bearing the Sword in the vain it is plain by the context He that doth well is not to fear the Sword but the Evil-doer Rom. 13.4 And if it be preverted either way to he contrary end now it is born in vain and abused There is an extream on both hands in the sense of that Let them both grow till the Harvest Mat. 13.30 Some driving at a general Persecution of all that dissent as the Papists and some that ways bending others arguing hence a total toleration if Wisdom find out a Medium to check the ambitious Phaetons that aspire to drive the Chariot of the Sun so to set all on fire I say to the Ruler as he Ovid Medio tutissimus ibis Our Moderation shall be our Glory And for that Compell them to come in Luk. 14.23 our Lord means not that the Will is forc't by Grace but changed by holy Allurements not that Faith is promoted by Man's Sword but God's Word nor is that a Call to the Sacramental Feast but to Christ and so to the Blessings that in him are offered Follow your own Rule O ye Priests that says The Cannon-Law Pastores estis non Persecutores nova est inaudita Predicatio quae verberibus fidem exigit plus agit Serenitas quam severitas plus cohortatio quam comminatio charitas quam potestas alias tendit ad noxam In English at large thus Ye are Pastors not Smiters 't is a new sort of Preaching to inforce Faith by strokes Pride may effect one thing good Discipline another Serenity doth more than Serverity Advice more than Threats Love than Law Hence it is easie to see who seek their own things more than Christs and Domination not Councel them Honour pleases Pride puffs up and what is designed to concord tends to hurt And so I conclude the Answer to the fourth Objection 5. It is urged against us the cause of our Nonconformity is more in Will and Humour than Wit more in Fancy than Faith more Rebellious than Reasonable since we make of Moats Mountains and scruple Rites legitimate by the Sanction of Rulers in Church and State Answ The Champion of the Camp the Goliah stands here a few of David's smooth stones pickt out of the Brook of Scripture and put in the Shepherd of Israel's bag may suffice to send him going let two or three suffice to touch and then judge if it be humour or Conscience that sways 1. We are too standfast in that Liberty that Christ hath at so dear a Price called us to Gal. 5.1 his Purchase is to be valued far above Naboths Vineyard which was above his Life but this is above that and Christs Blood yet more 1 Pet. 1.18 What then is a Tradition that makes the very Conversation vain and the Worship vainer loose hold but in a latchet a loop c. you give away the Price of Christ's Blood and hazard your own Liberty no Man nor Apostle has Dominion over it or us 2 Cor. 1. ult 2. Would not any be exact that eyes the Purity of the Law-giver the strictness of the Law and the severity of the Penalties both exprest and executed all that the jealous God bids us do must be done no adding no detracting to be with him to look is to lust the thought is sin to hate is to kill and Racha Hell appearance of evil is to be hated 1 Thes 5.23 Danial purposes not only to avoid the Idol and Worship but even the Bread and Wine of the King Dan. 1.8 A Mordecai bows not to an exalted Haman Esth 3.5 No little spot is to be admitted on that Vest that all do eye Jud. 13. We are to be far from an ill Matter not touch or taste or be night the Door of
dividing Principles or to the cloven pens of pernitious boutefeus 5thly and lastly his Departure takes both the Beauty and Bull-works away the one lamented Lam. 1.6 the other ch 2.6 7 8. He had destroyed the Places of Assembly the great Court is called Gnazarah 2 Chron. 4.9 from a word that notes Help for hence Help came to them that fled here for Sanctuary Psal 20.2 Here came their Answers to the People Now to have no Place to assemble in was a loss of Word Sacrifice Altar Priests and Sabbaths as ch 17. c. 2.6 9. And an occasion of the Adversaries Taunts the Jews say five things were so lost as not restored by the Captivity three of them are the Holy Fire Vrim and Shechina i.e. the Glory or Majesty of God and in this third all the rest are included Now of all the Premises a double Use may be partly to answer them that reproach us for if our Defence is departed that is to our Sorrow and Loss but it may prove your Wo also if you provoke him as the Philistines did and partly to call all that love God to condole his recess both the Sins procuring and signs of it and to cry for his speedy return That is the second use A third is Exhortation Here I deal with two sorts 1. The Offenders against it 2. The Befrienders of it and Attenders to it As for the first sort I find Gods Holy Worship has had unfriendly usage from two sorts 1. From the more Supreme 2. From subordinate and inferiour Rulers To the first of these the meanness of my Circumstances reads me a Lecture of Modesty and the grandeur of the Mighty such a picture of Majesty that I am easily silenc't else I should make address as once Israel to Pharaoh Exod. 5.15 for some ease Or else preach Jonas's Street-Sermon to Nineveh Jonah 3.6 Or make a Petition as that Noble Captain Terentius did to Valens the Arrian Emperour for a freedom to Orthodox Christians which when rejected and rent he takes up his rent shreads and petitioned no more yet since it is expected Thus would I make Supplication not in my own Name but for God's Sake nor to one Protestant Potentate alone but to all Popish Princes that govern by that Florentine's Maxim Machiavel That Princes ought rather to be feared than loved and to seem pious rather than really be so And to these with all the Noble Lords that counsel or attend them Thus would I say O ye Demy-Deities Princes and Potentates of this mortal vain and mutable World you that personate God should you not be like him that Rule by his Sovereign Deputation Ought you not judge and fight for him Shall a Worm under your feet as Jacob is call'd Isai 41.14 mussitate or whisper in your Ears Do not slight the Plea or at least hear it clemently O take not the Place of God in the Soul of Man let his Lordship in the Conscience alone let Worship be free not forc't let God preside there and Scripture guide Let Law and Reason with Power sit at the Helm is Force found the best Weapon-Salve to cure Infidelity or create Faith God calls for Sincerity and would you rather hale Hippocrites in or make men to sacrifice an Abomination to God themselves or others as all obedience is that is not spontaneous and ox animo Is it Policy or Prudence to provoke the desperate to favour Vindex as Nero did that Roman Knight that sought by a Plot his Death is it good Physick to cure a Phrenzy by Decollation or the Vertigo by an Opiate to cure a Cataract by putting out the Eyes or a gouty Leg by mutilating the other Are not Rulers called Healers Isai 3.7 to shew what skill they must use in Lenitives as well as Corrosives Would Rulers have People be submiss loyal faithful to them to give them quaecunqne hominis Caesaris sunt vota what they can desire and any not poor Underlings call for your Compassions Nec Philosophia nec Authoritas tollit affectum Nor Wisdom nor Authority takes away Affection Our Petition is not for Crowns or Scepters for Powers of Places for Rents or Revenues let us only go to Mispeh Bethel or Shiloe in Peace let others take their Profits and Honours only let us believe and Worship so as by the Word and Conscience we may hope to please God Heb. 11.5 as Abol did and it suffices us for our present Passport out of an evil World to a better I have no commission to personate others from any of the Dissenting Party no Interest to invite to it yet for the sake and good of the Whole I presume to crave what has been asked of Antient Kings once by Esther a noble Queen Esth 4.16 and by Command was granted and by the same Motives that not our Lives but what is dearer our Religion may be given at our Request ch 7.3 4. for why should there be wrath aginst the Realm Ezra 7.23 Or how can we endure to see the ruine of our Native Land and Religion wounded through the Sides of all Parties professing it and it may be a lengthening of your Tranquility Dan. 4.27 Nor is this a private Interest turn the Tables but a little and it may become shortly the request of all that resolve to live or dye Protestants none of that number and really so may justly grutch us that which they in time would be glad of do we in pity receive the Persecuted from abroad and yet use all Severities on the same Profession at home Is not the Distance far greater betwixt the Papists and Protestants in Principle than betwixt Protestants and Dissenters at home were our Spirits as condescending as in late years when indulgence obtained why is it thought the fittest time now to pursue when distress of Nations in Europe is like to be so great by barbarous Turks by weakening one another in lesser heats how easlly do we become a Prey to any that wait but a fit opportunity But being under the Tyes of not only Misery but Modesty I will rather addreses to those of inferiour Rank and of those I find two sorts 1. Those of the vulgar acted by Malice 2. Or those in Commission acting by Might For the vulgar I confess the Saying true Neutrum modo mas modo vulgus Common People are white Paper just as they are drawn as in Christ's time the Priests feared them so prevailed not in Council against Christ for that time Joh. 7.30 31 34. But a while after turned their Hosanna's to crucifie him as fancy and those that Presided let them I say little to these only they having had oft opportunity to frequent the Assemblies of Dissenters when open may bear witness of what they heard in their Discourses or saw in their Carriage contrary to sound Doctrine and Evangelick Truth and Piety and no doubt but in great Conventicles the Observers Eye hath been curious to an height and as wakeful to bark as he is
you have abused Religion so its Comforts shall abandon you The Hornet of Cain's Horror shall sting you the Heavens shall reveal your Iniquity and the Earth rise up against you Job 20.27 And happy is that Man that God and better Times favour with Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or After-Wit this is your best Game tho rare One tells Conformists Plea 4th Part but of a single Instance of this and blessed he that so comes off saying to and of his guilty Soul I have sinn'd in betraying the Innocent accusing Vertue for a Vice and Religion as Rebellion come you to pray for me that I wrong'd and I promise not to do the like And if the Sorrow be right such is the Peace that follows it O blessed Issue If not it is an Earnest of full Payment and but a drop of that Sea of Hell a Taste of that unmix'd Cup of pure Vengeance and the River of Brimstone that you are lanch'd into And as you ride ore the Bridg of your Life your Horse as one did of old may tkae a leap and you cry desperately Horse and Man and all to the Devil Now to put you all together I beseech you for Lenity Put on Spectacles the Night is dark you soon may run on the dark Mountains and repent too late Had I the Wealth of Dionyius or Croesus the Glory of the Hill Amara all the Cash and Mines of both the Indies I would in Humility deposit it for our quiet Sabbaths and the Freedom of Religion and a good Conscience and for my Brethren and Companions sake would say and so should you that desire to be Zion's Sons Let Peace be to her Psal 122.8 As therefore you love God pity Religion tender the Weal of Princes or People favour a woful sinning sinking Kingdom and the Glory of your new built Church and City go not on the Pikes of Peril ride not o're your own Fields and Franchises to your undoing drive not your Head as if you were blind to precipitant Courses He may understand his own Affairs better than most think yet as wise as Solomon or Solon may as he cry out too late O Solon Solon You drive at antiquating Parliaments and municipal Bounds and so French Laws all of one that 's no Religion that you 'll never get Or if by Disuse and long Suspense of Parliaments you make them frightful and uneasy the Remedy if it comes that way will be the painfuller to bear in the effect So you prove but Servants and Guides to your Master as they that led Henry of Luxenburgh Emperor of Germany who hearing that Charles of Bohemia and Philip of Valois the French King were joining Battel against the English and being unfit for War because blind would take part with the French and so commands his Men of War to mount him and guide him into the Fight to give one blind Blow to the English they far blinder than he fearing to cross his Will and yet to lose him in the Preass tie him fast to the Reins of their Bridles so as they meant all to perish together and so 't was they coupled him so that they all were found dead and fast bound Horse and Man the Battel lost at Cressy the French King lost 15 Princes of the Blood 80 Colours 1200 Knights and 30000 Men. Dr. Beard out of Froishart Vol. 1. cap. 30. If you will perish alone be not so blind Guides to fall under the Ruines of others Yet if all this avail not to Moderation but you abhorr't as the Mark of a Trimmer and chuse rather to sink than trim the Boat then look what follows The Prayers you persecute you now help to fulfill and the Prophets you detrude you now verify The Cries of the Souls under the Altar like Symmachus's Head stare in your face and ascend for Vengeance And tho you fear it not as wise as you did Marcus Aurelius tho a Painim being sensible of the Power of Christian prayers in obtaining Rain said to the Senate on their behalf as follows Rom aggressi sunt sine telis armisque c. They did the thing without Darts or Weapons but as content with God in their Conscience they had a Fort in their Breast he would have no Persecution of them as for the good Service their Prayers had done so in fear lest some such Weapons were used against himself being procured by Prayer Jer. Dyke Ne fortè tale quodpiam telum contra nos postulando impetrent Magdeb. 2 Cent. cap. 3. Yea and John Knox's Prayers were fear'd too above Twenty Thousand Men in Arms. If a poor Widow's blunt Suit Luke 18.7 beat an unjust Judg to a Grant of Vengeance may not many just Ones hope to obtain with Protestants or at least with him that by Promise is the Hearer of Prayers But next I address my Supplication to this City and those that rule it and crave of them what God commands unto the Princes of Israel in a Vision relating to our Gospel-Times and to a Temple and Service yet expected as some hold Remove Violence and Spoil take away Exactions or Expulsions and execute Judgment and Justice Ezek. 45.9 And after it 's said The Prince shall not take the Peoples Possession to inherit that my People be not scatter'd chap. 46.18 Two Notes are here obvious 1. The Portion of Rulers was on the outside of the holy Portion to shew that Rulers ought to defend and hedg in all the Parts of Worship and not invade it 2. That the Lot or Portion that People have in Religious Matters is an Inheritance of God's Donation not Man's as Naboth's Vineyard not to be alienated at the pleasure of Man This made David's Complaint and Curse so just 1 Sam. 16.29 If the Sons of Men cursed be they of the Lord for they have driven me out from the Lord's Inheritance i.e. the Holy Land and God's Tabernacle So 't was a double Wrong Now this we ask of your city and plead our Right to as justly as you plead for your Charter That only secures your Civil Franchises to you this secures our God Faith and Salvation to us That was yours by Custom immemorial free long Prescription this is ours by divine and unforfeitable Gift that none ought to tkae If you let in Boars and Foxes Psal 80.13 16. into this our rather God's Vineyard take heed God do not let loose Leopards to watch over your Cities and Evening-Wolves to tear you Jer. 5.6 Hos 13.7 Zeph. 3.5 Shall Whore-houses be guarded and grave pious Men hunted Is an haunted House so dreaded and not a City haunted by Spirits of Devils as those croaking Romish Frogs are call'd Apoc. 16.13 I confess I see many of those at the Helm inclined to Lenity they mind how infamously some have gone off the Stage for their Severity they find it hard to persecute for Conscience sake they remember some Men now struck at to have been twenty or forty Years Ministers and ancient Citizens
in London of Note one for Piety the other for Trade They see it a Work not easy to crush those that have grown by Opposition as Camomel And that the lower Officers of Peace some of them decline Rigor and rather run the hazard of Fines Imprisonments or what Fury imposes on them than to impose Exactions of Law on those that love the Gospel or starve the Poor to feed their Raven that hate both for ruine the rich Fanaticks and you pine the Poor that you cannot feed your sevles alone and help us all into the Nooze of Popery And all may see the Matter is impracticable The People study honest Shifts and cleave the Hair not ruffling with the Constables to provoke on one hand nor deserting their Duty to God and Souls on the other but change their Times the Day for the Night as Caligula's Decree once forced Rome to do inverting the Works of Day and Night across and one Hour Place or Preacher for another that so Disturbance and Informers are much prevented and God's Worship is preserv'd In Places publick also Avenues are fix'd for go-by's to carry off Ministers out from the rude Rabble and evite the Rage of Tygers not to be blam'd to do as the Disciples that sav'd Paul ready to expose himself in the Theatre for better future Use Acts 19.30 2 Cor. 11.21 they also being set to defend the Gospel hi Phil. 1.17 to receive all the Shot against it and are Twenty Pound deep for each Offence that costs Hearers but five Shillings a-piece Also the Opinion of many jumps with the Votes of the late Commons as to this and obtains vast Merit and Veneration that House in some Passages and in that Vote being deeply prophetick and very plain in the event namely That to prosecute the Penal Laws now is noxious to the King publick Peace the Protestant Religion and promotes the Plot for Popery This all that will not see may feel What ill Work had followed since what woful and lawless Spoils and Expilations what Executions like Bonner what ragged Coats empty Purses abhorr'd Names hard Prisons their Dilapidations on others has well awarded them in this Life And what is like to follow in the other Life if Repentance be abhorr'd let Judas tell them in what he said ere he went to his place Mat. 27.3 Acts 1.16 25. And were not Prayer abhorr'd well may the Informers wish that Religion up again that credits Purgatory and a buying out of it but that the Paper Wall 'twixt it and Hell is long since burnt by the Heat of that Fire and God's Fury out of which there is no Redemption O then take advice from that wise Gamaliel Acts 5.38 for your Peace and the City's Good and let Counsels of Lenity obtain But on the other hand where Moderation is branded and Men are both warranted and willing to act lo what Work they do What tearing of carv'd Work scattering of pious Assemblies what Breaking of Doors and Dwellings what Distress on Goods what vast Fines on Estates by which some are quite crush'd What snapping Men up by one Law and punishing them by another to perpetuate their Prisons What harsh Taunts and hard Speeches are given to make the Afflicted more loaden If a Smith Bayliff Buck come but to the Arrest or a Sir John what Door Wall or Shelter stands against the Hammer and Staff of the one or the Horns of the other It was the Lord Bacon's Maxim The worst Tyranny is Law on the Rack Advancement lib. 6. p. 212. Alas Things not to be justified by Law are acted ro abetted and a Mouth found to defend and the Priests bear Rule by their means and what will you do in the end thereof Jer. 5.31 But since we find Rigor is limited not executed on all to Extremity and in all places Some Showers have fallen by Planets here and not there some not all catch'd and confin'd Places that had but one or two Meetings earst have three or four now the more numerous Lectures scatter'd out of one Ward into another And so you have a Go-by no Victory and we a Retreat no Rout and for one Assembly of many hundreds routed you make them four or five in Houses by Scores and so multiply them you disperse and that argues the Work impracticable But after all if Rigor proceed to the extremity and Power fall in the hands successively that favour Papists and fall on Dissenters I deny not but far more Execution is possible as Men are spirited and vested with power to proseute Penal Laws But then O London read the Issue Learn by the sad Example of other Cities in time to fear the like Wickedness and Wo. Out of many let three Instances be recited Dr. Beard p. 408. Carthage Lady of Africa was Paragon of Rome that stood it out with her till its intestine Jars betray'd it to her now delenda est Carthago Ruine comes on She not able to defend was at last forc'd to yield to Mercy and first 25000 Women next 30000 Men came all out and were sold Slaves the City fired in seventeen days to Urns and tho re-edified after yet ere long it was again ruin'd and so lies as Troy extinct Jam seges est ubi Troja fuit Lo now grows Corn and Grass Where famous Troy once was Dr. Beard cites Sabell Theatre pag. 369. In the Emperor Otho's Time Pet. Caudan Duke of Venice usurping on that Segniory and making himself by Threats terrible rather than by Love acceptable in 's Age increast his Insolence fortifies his Palace strong against them and so at last appearing in 's Colours the People tendering their lost Liberties rise to beat down his hign Mind and drove him out of his Fortress by firing his House he shifting for Flight they seize him with his Son kill them both and gave their Corps to Dogs One more I cite out of Reeves on Jonah p. 166. he from Atheneus of one Telegoras who being a Man fam'd well for Vertue and good Repute and so envied by his Equals in Wealth not in Worth they on a provocation assaulted his House abused his Daughters and his person and laid so great a Feud in the City by the two Parties that gave Lygdamis the Opportunity to make both Parties his Slaves May this Naxian Fate never be yours O Londoners Discord is the Wit-foundering of a City The Salamander appearing a Storm is nigh When Men that love to live in the Fire and contend to have the preheminence are made the Seed-sowers of all Dissention no doubt Sparks will flie that insensibly will scorch the Hopes of Union and a City divided cannot stand long Were it not then better to sue to God for Peace then cannot Men hurt you rather than as Demades told the Athenians to sue for 't in your Mourning-Gowns for if once your Grandeur suffer Eclipse you will be as the Sporades little Asterisms rarely seen O then ye Londoners had you need to shut out Prayer