MoEML: Eirenopolis

Eirenopolis:
THE
CITIE
OF
PEACE.

Surueyed and commen
ded to all Chriſtians.

By
Tho. Adams

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LONDON,
Printed by Aug. Matthewes for
Iohn Griſmand, and
are to bee
ſold at his Shop in Pauls Alley, at
the Signe of the Gunne.
1622.

Printer’s ornament

Errata.

PAge 7. for propoſition, read pro portion. page 18. for imitates, reade intimates. page 19. for if reade as.

Printer’s ornament

To all that loue
Peace and
Truth.

PEace, take it with all faults, is better then Warre: and the ende of a iuſt warre, is but Studium Pacis, the intention of a right peace. The Subiect then is beyond exception, to all that loue Peace. But commonly they, with whom it med

dles

dles, refuſe to meddle with it. Let ſuch take the courſe of their vnhappy precipice into euerlaſting vnquiet
neſſe, who wilfully reiect the cure of their affected maladie: denying their conſciences a trouble that may ſaue them, for feare of looſing a trouble that doth1 pleaſe them. As if a man were leſſe then mad, that will leap into the fire, to auoid the ſmoke. There is Pax fundamenti, the peace of Doctrine: and Pax Ordinis, the peace of Diſcipline. The Heretike would pull downe the firſt Pillar, the Schiſmaticke

the

the other: The former would break our peace with Chriſt; the latter with our ſelues & the Church: both theſe are almoſt deſperate. But there is a third, Pax Politica, a ciuill Peace: and the common diſtur
bers of this are ſuch con
tentious ſpirits; that either vnprouoked, out of miſ
chieuous intention: or be
ing prouoked, out of malicious reuenge; ſet all in vprore, make a mutiny in manners, an ataxie in the courſe of life. To cure this Babel, if at leaſt ſhee will bee cured, is the ſcope of this Tractate. Peace

was

was Chriſts bleſſed Lega
cie to his Church; and we are the Miniſters whom he hath choſen to ſee it pay
ed. Executours are often ſued for the bequeſts giuen by dead Teſtators: Loe here a Legacie without ſu
ing from a liuing Father. Embrace it, and bee regu
lated by it: ſo ſhall your heartſ finde preſent com
fort, and your ſoules eter
nall life in it.

The heartie deſirer of your Peace.

Th. Adams.

Printer’s ornament

THE
CITIE
OF
PEACE.

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PEace is the Daughter of Righteouſnes, and the mo
[t]her of knowledge, the nurſe of Arts, and the improuement of all bleſ-

ſings.

ſings. It is delectable to al that taſte it, profitable to thẽ that practiſe it; to thẽ that look vpõ it, ami
able; to them that enioy it, a benefit inualuable. The building of Chriſti
anity knows no other ma
terials: if we looke vpon

Ephes. 4.4

the Church it ſelf, There is one body: if vpõ the ve
ry ſoule of it, There is one Spirit: if vpõ the endow
ment of it, There is one Hope: if vpon the head of it, There is one Lord: if vp
on the life of it, There is one Faith: if vpon the doore of it, There is one Baptiſme: if vpon the

Fa-

Father of it, There is one God, and Father of all.

Peace is a faire Virgin, euery ones Loue, the

The Picture of Peace

praiſe of all tongues, the obiect of all eyes, the wiſh of all hearts; Pacẽ [n]te poſcimus omnes. She hath a ſmiling looke, which neuer frowned with the leſt ſcowle of anger: ſnowy armes, ſoft as Downe, and whiter then the Swannes feathers; alwaies open to pious embracements. Her mil
ken hand carries an O
liue branch, the Sym
bole and Embleme of quietneſſe. She hath the

face

face of a glorious Ang
ell, alwaies looking to
wards righteouſneſſe, as the two Cherubins loo
ked one vpon the other, and both vnto the Mer
cy-Seate. Her Court is the inuincible Fort of integrity; ſo guarded by the diuiue prouidence; that Drummes, Trum
pets, and thundring Ca
nons, thoſe lowd Inſtru
ments of war, (I meane Blaſphemy, Contenti
on, Violence) may af
front her, but neuer af
fright her. Shee hath a bounteous hand, virtu
all like the Garment of

Chriſt

Chriſt; if a faithfull ſoule can come to touch it, to kiſſe it; all her vex
ations are fled, her conſcience is at reſt. Her bowels are full of pitty: ſhee is alwayes compo
ſing ſalues for all the wounds of a broken heart, Sedition and tu
mult her very ſoule hates: ſhee tramples in
iuries and diſcords vn
der her triumphant feet. Shee ſits in a Throne of Ioy, & weares a Crown of Eternitie: and to all thoſe that open the doore of their heart to bid her welcome, ſhee

will

will open the doore of Heauen to bidde them welcome, and repoſe their ſoules in euerlaſting Peace.

The requiſiteneſſe & revvard of Peace.

In theſe continuall Dogge-daies of ours, wherein loue waxeth cold, and ſtrife hote, wee had need ſet our Inſtruments to the tune of Peace. This was the bleſſed legacie which Chriſt bequea
thed to his Church: the Apoſtle from his Ma
ſter ſent it as a token to the Corinthians: and I from the Apoſtle com
mend it as a Iewell to all Chriſtians;

Note: 2. Cor. 13. 11

Liue in

Peace

Peace, and the God of Loue and Peace ſhall bee with you. Which concluſion of the Epiſtle containes the bleſſing of the Apo
ſtle’: a Valediction, and a Benediction. They are in part Hortatory, in part Conſolatory: the vertue to which he per
ſwades them, and the reward which hee promi
ſeth them. There is a ſweet ſymphony, and reſpondent propoſition betweene the Counſell and the Comfort; the Actiue Peace, and the Factiue Peace: for ſee
king peace on Earth, we

ſhall

ſhall find peace in Hea
uen: for keeping the peace of God, wee ſhall bee kept by the God of peace. The one is the regular Compaſſe of our life on Earth, the o
ther is the glorious Crowne of our life in Heauen.

That wee may not cheriſh too weake an o
pinion of this duty, wee muſt know, that this A
poſtolicall counſel is an Euangelicall law;

The forme of a right Lavv.

and binds vs all to the peace. Liue in Peace: there are in it all the concurring qualities, that define a

good

good law; as Lycurgus taught: Generalitas, Bonitas, Poſſibilitas. It muſt be Generall, Good, Poſ
ſible.

Generall, ſo that all be tied to the obedience of it. Elſe it were like A
nacharſis law, a cobweb to catch flies: or thoſe tyranous cẽſures, which are made to vex Doues, while they are indul
gent to Buzzards.

It muſt be Good, for none are bound to the obedience of vniuſt things. If it haue an in
different extent to good or bad, there is eaſily

found

found ſome colour of euaſion.

It muſt bee Poſſible; for if things be impoſed vltra poſſe, and ſo men be made lyable to the mulct, when they are not culpable of the guilt; they may obiect that Naturae dictamen. Nemo tenetur ad impoſſi
bile: none are to be ty
ed to the obedience of impoſſible things. Such are Tyrants Lawes; not vincula, ſed retia: not limits to confine, but netts to enſnare: not Pales, but Toiles.

But the Law of Peace is

General,

the equity of Peace

none can plead immunitie. Good, none taxe it of iniquitie. Poſ
ſible, none can ſay, it is beyond their abilitie. But it may be obiected. If you require it Gene
rall, it is not Poſsible: for wee cannot haue peace with all men. If it were Poſsible, yet is it not lawfull and good; for wee may not haue peace with all men. To direct vs in this, the A
poſtle inſerts two cautions. If it be poſsible,

Note: Ro. 12. 18 εἱ δυνατὁν 2, and τὁ ἑξ ὑμνος 3

as much as lyeth in you; liue peaceably with all men. For there are ſome caſes

in which ὄυ δυνατὁν , it is not poſſible.

[…] Cor. 6, 15

What communion hath light with darkeneſſe! and what concord hath Chriſt with Belial! Wee muſt haue no peace with it, if there be no grace in it.

Pſalme 1

Bleſſed is hee that walketh not in the counſell of the vngodly, &c. Forbeare not only to ſit in the Chaire of peſtilence with them, which is Sinne raigning:

Peccatum dominans, Peccatum delectans, peccatum intrans4 .

but euen to ſtand and diſcourſe with them, which is Sinne deligh
ting : yea euen to walke a turne with them, which is Sinne entring:

teach-

teaching vs to ſhunne the very acquaintance of their counſels.

But wicked men can
not be auoided;

The termes of Peace diſtingui
shed.

and ſo long as wee are in this world, wee muſt con
uerſe with men of the world. To anſwer this, we muſt diſtinguiſh be
tweene offenders, and offences: we may haue no peace with the one, true peace with the o
ther. There are two names,

Auguſt.

Homo & Peccator: a Man, and a Sin
ner. Quod Peccator eſt, corripe: quod Homo, mi
ſerere . As he is a Sinner,

re-

reforme him: as he is a man, the Image of God, pitie him. Doth thy Brother ſinne of igno
rance? Dilige errantem, interfice errorem : kill the error, preſerue thy bro
ther. Doth hee offend of frailty? Bee at peace ( cum hominibus, non cummoribus ) with the man, not with the manners. Treſpaſſeth hee of ma
lice? Hate ( vitium , not virum ) the diſeaſe, not the patient. Howſoeuer theſe infirmities are in
euitable, ſtill wee may haue Peace, Cum malis, licet non in malis : with

euill

euill men, though not in euill matters.

Indeede let him that hath a[u]5thority, correct malicious offences: for that is not like a rauiſher to abuſe, but like a Chã
pion to vindicate the ho
nour of peace. Yet ſtill Cum corrigat malitiam, diligat perſonam ; let him correct the tranſgreſsi
on, loue the perſon.

But how ſhall we an
ſwere that of the Pſal
miſt?

Pſal. 59. 5.

Be not mercifull to them that ſinne of mali
tious wickedneſſe. This was not Precantis votum, ſed Prophetantis vaticini- :

um:

um: not the requeſt of a Petitioner, but the pre
diction of a Prophecier. Hee did not wiſh it ſhould be ſo, but ſaw it would be ſo.

But if all this be true, wee may then admit peace with Rome? Wee doe accept a Ciuill, not a Religious peace. In a treatiſe of pacification, both parties muſt yeeld ſomwhat: but nothing is to be yeelded that may preiudice the Truth. In a Muſicall Inſtrument the ſtrings that bee out of tune, are ſet vp, or ſet downe to the reſt: the

ſtrings

ſtrings that be in tune, are not ſtirred. Our Do
ctrine and Profeſſion are tuned to the bleſſed Go
ſpell, that infallible Ca
non of Truth, and there
fore muſt not bee chan
ged. Their Faith and Religion iarreth and er
reth from that; therefore muſt bee proportioned to ours, if they will endenour a perfect Har
mony.

Thus far,

The life of Peace.

& vpon theſe tearmes wee may haue peace, if we ſeeke it: we may liue in peace, and peace may liue in vs, if we deſire it. Therefore

ſtill

ſtill έίρηνευέτε6 Liue in peace. Caluin renders it, Pacem agite, Doe peace. Or, as if God ſhould ſay to men, whom he found quarrelling, or too lowd; Peace. The word is emphaticall, and imi
tates a continual habite: wee may call it, The Exerciſe of peace, or the Practice of peace.

Some haue a good mind to peace,

The neglect.

but they will bee at no labour a
bout it: many are con
tent to embrace it, but they are aſhamed to ſeek it: moſt men loue it, few practiſe it. The vſe com-

mends

mends the vertue: the beautie and praiſe of peace conſiſts not in motion, but in action: nor is the benefit of it in a knowing diſcourſe, but in a feeling ſenſe. A Spe
culatiue peace, is like an Hiſtoricall knowledge: ſuch as he that hath bin alwayes confined to his ſtudy, may haue of for
raine countries: ſo wee make a conqueſt of peace, as the by
word ſayes, our Fathers wonne Boloigne; who neuer came within the report of the Canon. Or if the Grecians kept

Phi-

Philoſophy in their leaues, but kept it not in their liues. A ieiune and emptie ſpeculation, like ſome ſubtill ayre in the head, onely breakes out into crochets: it is ex
perience that brings the ſweetneſſe of peace home to the heart. Vſe breeds perfectneſſe, and diſuſe looſeth the moſt ſeruiceable things. Gold looſeth more of the waight by ruſting in corners, then by conti
nuall running in com
merces, the proper end it was coyned for. The beſt land will yeeld ſmal

en-

encreaſe, if it be not til
led: though ſome haue the moſt profitable trades, the want of induſtry hath made them the pooreſt men. The throne of peace is in the heart, not in the head.

To recouer,

The Me
thod.

therefore the ſwouning life of this vertue, I will compare Peace to a Citie: if you will, to this City: which ſhould be like Ieruſalem, A Citie of Peace. And ſo much we will pray for it; that it may preſerue peace, and peace may preſerue it, to the worlds end.

Let

Let the walles of this Citie be Vnitie and Concord. Let her haue foure Gates; Innocence, and Patience; Benefaction, and Satiſfaction. The firſt gate of peace is In
nocence ; ſhe muſt doe no wrong. The ſecond is Patience; ſhe muſt ſuffer wrong. The third is Be
neficence ; ſhe muſt doe good in ſtead of wrong. The fourth is Recom
pence ; ſhe muſt make li
berall and iuſt ſatiſfacti
on for any committed wrong. There is alſo a Poſterne Gate, and that is Humility. A gate indeed,

but

but a ſmall and low one; whoſoeuer enters the Citie of peace that way, muſt ſtoop before he get in. The enemies of this Citie are many; diuided into two bands; Hoſtilitie and Mutinie The Gouernour of it, is Magiſtracie: the Law, Religion: the Palace, the Temple: the life of the Citizens is Loue. It is ſerued by the Riuer of Proſperitie; the State of it, is Felicitie: the Inheri
tance, eternall Glory.

The Wals of Peace.

Are Vnitie and Con

cord

cord. Omnis Societas eſt corpus politicum : and it is in a Citie, as in a Bo
die: there are many members, one body: many Citizens, one Ci
tie.

The Body is a figure of Vnitie.

The Body is one of the moſt liuely figures and examples of peace. Wee are all one Body:

1 Cor. 12

not onely one Kingdome; ſo diſparitie in Religions make many differences. Nor only one Citie, Inter
dites erunt lites ; ſo diſparitie of eſtates will breed quarrels. Nor on
ly one Houſe, ſo wee may haue enemies of our owne houſhold. But one

Body

Body, here muſt be al loue & peace. Where all are tied by bonds, ioynts, & ligaments to the head; there alſo by the fame Nerues one to another.

Some mẽbers are ſin
gle; as the tongue is one, to ſpeake one truth:

Mutuall Loue.

the heart one, to entertaine one God. Other are Gemina, Germana ; their for
ces are doubled to ſup
ply mutuall defects. Some are ſtronger, as the armes and leggs; for the ſupportation of the weaker. Thus qualified are all the faithfull citi
zens of Peace; preſer-

uing

uing an vnanimitie in affection, a ſympathy in affliction, a ready helpe to the moſt needful con
dition. Comforting the mindes of thoſe that are perplexed, ſupplying the wants of thoſe that are diſtreſſed, rectifying the weakneſſe of thoſe that are vnſetled, informing the ignorance of thoſe that are ſeduced, and reforming the errors of thoſe that are peruerted: all endeauoring the deliuerãce of the oppreſſed.

The mẽbers prouide one for another:

Prouidence of parts for the vvhole·

the eye ſees not only for it ſelfe,

but

but for the Body: the hand works not only for it ſelf, but for the Body: the eare hearkens, the tongue talkes, the foote walkes, all parts exerciſe their functions for the good of the whole. In the Citie of peace men muſt not only ſeek their owne, but the glory of their Maker, and the good of their Society. That God who hath giuen vs honour by our Anceſtors, would alſo haue vs adde honour to our Succeſſors. To pre
ferre a priuate good be
fore a publike; is to fa

miſh

miſh and ſtarue the whole Body, to fatt a toe, or pleafe a finger. Such Monopolies and Patents, as impoueriſh the whole, to enrich a part are not tolerable in the Citie of Peace.

There is no enuy and grudging among the members:

Diſcontents remoued.

the eye doth not grieue to ſee the arme grow ſtrong, nor the foote to bee ſenſible of the Stomacks health. In this Citie, one ſhould not enuy anothers thri
uing; as if all were ta
ken from our ſelues that is giuen to our neigh

bours.

bours. The Lord ſees that an inequality is beſt for his glory: diſtributing (to whomſoeuer leſt, yet) to euery one more then hee deſerues. Shall the Eare ſay,

[…] Cor. 12. 16.

Becauſe I am not the Eye, I am not of the Body? No, but as Iohn Baptiſt ſaid of Chriſt; He commeth af
ter me, yet is before me: Some come after vs in wealth, that may goe before vs in grace. The poore man is not ſo ma
ny pounds behinde the rich for this world, as he may be talents before him for the world to

come.

come. They often with their pouertie, miſerie, ignominy, are ſaued; whiles others with all their honour and opulencie goe to hell.

If one member ſuffer,

Condolency of the mem
bers.

the reſt ſuffer with it. If there be a thorne in the foote, the eye ſhedds a teare, the heart akes, the head grieues, the hand is ready to pull it out. If a man tread on our toe, wee ſay, Why doe you tread on Me? Quod cuiquam, cuivis : let vs ſorrow for the afflictions of others, as if we were in the body. He is no ſonn

of Peace, that forgets the breaking of his brother Ioſeph.

Amo. 6. 6.

The Walls of the Ci
tie muſt bee whole,

Schiſme dangerous.

no breaches in them, leaſt this aduantage the ene
mies entrance. There muſt bee no ſchiſme in a Citie, as no diuiſion in the Body: one muſt not be for Paul, another for Apollos, another for Cephas; but all for Chriſt; & all for Peace. Many euill men may haue one will in wicked
neſſe. It is ſaid of Pilate Tradidit Ieſum volunta
ti earum7 ;

Luk 23. 25

Hee deliuered

Ieſus

Ieſus to their Will; not wills: many ſinners, one will. Shall then the Sonnes of grace iarre? The Children of Peace be mutinous? Vnica columba mea , ſaith Chriſt: My Doue is but one; the Doue is a Bird of peace. Many of them can agree louingly together in one houſe: euery one hath a litle cottage by her ſelfe, wherein ſhee ſits content without diſqui
eting her neighbours. Thus Dum ſingulae quærunt vnionem, omnes conſeruant vnitatem . Wee haue them that ruſh in

to others Tabernacles, ſwallowing a man and his heritage: would Doues doe thus? Poore Nabaoths portion is ma
ny a rich Ahabs eye
ſore; would Doues doe thus? Numbers are ſtill on the wing, to prey vp
on proſtrate fortunes; theſe bee Rauens, not Doues: If the Law cannot make worke for their malice, their malice ſhall make worke for the law. This is like Cockes of the Game, to pecke out one ano
thers eyes, to make the Lawyers ſport. When

two

two friends are fallen out of loues into blows, and are fighting; a third aduerſary hath a faire aduantage to kill them both. We haue an ene
my that watcheth his time, and while wee wound one another, hee wounds vs all.

If the members bee pulled a ſunder,

Diſtraction mortall.

they all rott: the diſtraction of parts is the diſſolution of the whole. If we for
ſake the peace of our Mother, wee put our ſelues vpon record for baſtards Diſcontẽt with our owne portions and

places,

places, ouerthrowes the Citie of Peace.

2 Eſdr. 4. 1.

When the Woods and the Floods were at variance, the Sand and the Fire were faine8 to quiet their in
ſurrections. While men will not reſt ſatiſfied with their owne deter
minate ſtations; but in
uade the ſeueralls and proprieties of others; what can bee expected but deſtruction? If there be Contention on this ſide, and Ambiti
on on that ſide, there will bee confuſion on all ſides. While Iu
dah was hot againſt

Iſrael

Iſrael, and Iſrael hott a
gainſt Iudah, the King of Syria ſmote them both. God ſhall ſupply the part of Syria; and when brother is againſt brother, hee will bee againſt them all. He that doth not what he can to mainetaine the walles doth what he can to betray the Citie. So I come from the Walles to the Gates.

The firſt Gate

Is Innocence;

The firſt Foundation of Peace.

and this may bee called Biſhopſ
gate; the Miniſters of the Goſpell being both

the

the Preachers and Precedents of Innocencie. If men would abſtaine from doing wrong, the Peace could not be bro
ken. St. Bernard writes of the Doue, that Felle caret , ſhe hath no Gall: Let vs bee ſuch Doues to purge our harts from all bitterneſſe.

Now the firſt ſhelfe that wracks Innocence, is Anger. It were rare if the wrath of man ſhould fulfill the righteòuſneſſe of God:

The angry man cannot be Innocent.

euen a curſt anger breakes the Peace. It is an euidence where
by God will iudge men

guilty

guilty: now there is no malefactor going to the barre for his tryall9, would willingly haue that euidence found a
bout him, that ſhould caſt him. Iratus non vi
det legem, ſed Lex videt iratum . The wrathfull man takes no notice of the Law, but the Lawe takes notice of the wrathfull man. Let vs take heede leſt wee carry our anger with vs vnto God. That which offends our eyes, we re
moue either our ſight from it, or it from our ſight, but that which of

fends

fends our ſoules, we too often lay next our heart. But, it is the voice of tranſportiue fury, I can
not moderate my anger. Cannot? Wherfore ſer
ueth grace, but to morti
fie ſuch natural, yea ra
ther vnnatural paſsions?

How eaſily doth this rage often inueterat10; ma
king ſome ſo angry with men, that they will ſearſe bee pleaſed with God himſelfe! And either he muſt take thẽ with their anger, or let them alone. So ſoone it rankles into malice, & that is full op
poſite to Innocence.

What

What ſhall a man do? In this ſudden fitt ſhall he come to the Lords Table, or forbeare it? Si non acceſſerit, pericu
lum: Si acceſſerit, dam
num . To refuſe the Sa
crament in anger, is e
uill: to receiue it in an
ger, thats worſe. Is the Body & Bloud of Chriſt no more worth, but that for loue of a peeuiſh hu
mour we ſhould neglect it? Shall we ſtarue our conſciences, to feed our miſbegotten paſſions? What is then to be done in this ſtraight? The anſwer is eaſie: Let vs

ex-

excommunicate our wrath, that wee may communicate with the Church: leaue our luſts behinde vs, and wee are welcome;

Gen. 22. 5

as Abraham left his Aſſe when hee went about his Sacri
fice. In the Leuiticall Law no vncleane thing might be touched: if it were touched, the Tem
ple by that perſon muſt not be approched. Now for the Iſraelite to ab
ſent himſelfe from the aſſembly of Saints, and ſeruice of God, was ponderous: to come ſo polluted, was dange

rous

rous. He knew the reme
die; either not to be vn
cleane at all, or ſoone to get himſelfe clenſed. The firſt beſt is to har
bour no malice; the next to deliuer our ſelues from it with all poſſible ſpeed.

In a word, let vs turne our anger whẽ it comes, another way. Let all our hate be the hate of ſin; and all our anger bent againſt our owne cor
ruptions. Let our wrath, like the Shepheards dogge, ſleepe till the Wolfe comes. Be we at peace with God by re

pentance

pentãce, with our neigh
bour by innocence, with our owne heart by a pu
rified and pacified con
ſcience; and the Prince of peace, the Lord Ieſus ſhall embrace vs.

The ſecond Gate

Is Patience;

The ſecond Foundation of Peace.

which is not vnlike to Ludgate: for that is a Schoole of patiẽce; the poore ſoules there learne to ſuffer. The firſt entrance of peace is to doe no iniury, the next is to ſuffer in
iury. It is one ſpeci
all commendation of Charitie, that it Suffers

all

all things; Pro fratribus, a fratribus, propter fra
tres . For our brethren wee muſt ſuſtaine ſome loſſe: hee that ſuffers not an abatement of his owne fulneſſe, to ſupply their emptineſſe, is no brother. Of our bre
thren wee muſt put vp ſome wrong, rather then make a flaw in the ſmooth paſſage of peace. Becauſe of our brethren, and for the E
lects ſake ,

2 Tim 2. 18

we muſt endure all things, that they may obtaine Saluation. Let vs bee infirmed, to haue them confirmed: broo

king

king a temporal loſſe, to procure their eternall good.

According to the A
poſtles counſell, Let vs beare the burthen one of another,

Gal. 62.

and God ſhall beare the burthen of vs all. As in the Arch of a building, one ſtone beares mutually, though not equally, the waight of the reſt. Or as Deere ſwimming ouer a great water, doe eaſe them
ſelues in laying their heads, one vpon the backe of another: the formoſt hauing none to ſupport him, changeth

his

his place, and reſts his head vpon the hind
moſt. Beare thou with his curiouſnes, hee doth beare with thy furiouſ
nes: let mee beare with his arrogance, hee doth beare with my igno
rance. In Architecture, all ſtones are not fit to bee laid in euery part of the building: but ſome below, as the fundament
all, and chiefe corner
ſtone to ſuſtain the load of the reſt: ſome higher in the wall, other in the top for ornament. In the Church, which is built of Liuing Stones,

Chriſt

Chriſt is the Head of the corner, the Foundation that ſupports all. Gra
cious Saints haue the next places, and are ſo ſet that they may helpe to beare vp the weaker.

Materialls that bee onely of a hard nature, will neuer fadge well in an Edifice. The Ita
lians haue a Prouerbe; Hard without ſoft, the wal is nought. Stones cob
bled vp together, with
out morter to combine them, make but a totte
ring wall. But if there be morter to ciment them,

and

and with the tractable ſoftneſſe of the one to glew and fixe the ſolide hardneſſe11 of the other; this may fortifie it a
gainſt the ſhocke of the Ramme, or ſhot of the Canon. The ſocietie that conſiſts of nothing but ſtones, intractable and refractory ſpirits, one as froward and per
uerſe as an other, ſoone diſſolues. But when one is reaking with the fire of rage, and another ſhall bring the water of patience to coole and quench it; here is a du
ration of peace. When

yron

yron meets yron, there is a harſh and ſtubborne iarre: let wooll meete that rougher mettal, and this yeelding turnes reſiſtance into embrace
ments.

Let not then the voice be an eccho of ill words, nor the hand a Racket to bandy back fire-bals. Patience makes euen the wicked confeſſe; Thou art more righteous then I. Infoelix victoria qua ho
minem ſuperamus ,

1. Sam. 24.

vitio ſuccũbi .

18. Bern.

It is a wretched victory that ouercomes our ſoules, and ſlaues vs to our luſtes. Patientia

mea

mea à Domino ,

Pſal. 62. 5.

as the Fa
thers read it: and indeed who can giue this pati
ence, but God? Paul had many liues, yet he ſacri
ficed them all;

Cor. 15.

I die dai
ly . Etſi non mortis expe
rientia,

31. Chryſ.

tamen propoſito . Though he could looſe but one, yet in regard of his patience and pur
poſe, hee was ready to looſe them all.

Nor is Chriſtian pati
ence thus confined with
in the bearing of ini
uries; but it extends al
ſo to the remitting of them. Some can ſuffer for the preſent, as Ha

man

man before Mordecay, Animo vindicandi . For
giueneſſe is the demon
ſtration of patience. Not to conteſt becauſe wee cannot conquer, is cal
led Patience perforce: but can we remit? The ciuill man can forbeare, the Chriſtian muſt for
giue. Let vs bee remiſſe to note a wrong, remiſ
ſiue to forget it, writing all our iniuries in the duſt. Yea, let humilitie ſweetly order our forgiuenes:

Sen.

for Grauiſsima poena eſt contumelioſa ve
nia : a proud and ſcorn
full pardon, is a reproch-

full

full wrong; there is in it more bitterneſſe then mercie; more puniſh
ment then reconcile
ment.

Otherwiſe how can we pray, Forgiue vs our treſpaſſes, As wee forgiue them that treſpaſſe againſt vs? O but ſay ſome, God is merciful: what, ſhall wee therefore bee vnmercifull? I may for
giue, but I cannot for
get; is the faint reſerua
tion of another. Take we heed, let not vs be in ieſt with God, leaſt hee be in earneſt with vs. Do we not otherwiſe beg a

remo-

remouall of mercie and pardon from our owne ſoules? Will not God ſay, Euill ſeruant, Ex ore tuo , out of thy owne mouth wil I iudge thee? Hath Chriſt with his owne blood made thee friends with God, and cannot that blood in
treat thee to bee friends with thy brother,

Mat. 512.24.

when thou commeſt to the holy Altar with thy gift, and remembreſt thy of
fended brother: Leaue there thy gift, firſt be reconciled to him, then offer to God. A gift doth pacifie wrath, and God is

plea-

pleaſed with our Sacri
fice vpon his Altar: yet Cum omnis culpa munere ſoluatur ,

Aug.

ſola iniuria in
condonata reijcitur : when euery fault is ſolued with a gift, Iniury alone is ſent away without pardon.

Therfore Qualem vis erga te eſſe Deum ,

Iſodo […].

talem te exhibeas erga proxi
mum : bee thou to thy brother on earth, as thou wouldeſt haue thy Father in heauen bee to thee. Si lædens, pete ve
niam: ſt laeſus, da veniam . If an iniurer, aſke par
don: if a ſufferer, giue

pardon

pardon. Be we ſo farre from expecting his ſubmiſſion, that wee tender our r13emiſſion; and meet the treſpaſſer with a pardon before hee aſke it.

Sen.

Diſſenſio ab alijs, à te reconciliatio incipiat . Let ſtrife begin from others, bee thou firſt in recon
cilement. Chriſt healed Malchus his eare, that came to arreſt him. Which amongſt vs ſo loues his benefactors, as Paul loued his malefactors? Hee would doe any thing to ſaue them, that would do any thing to kill him. Others of

fences

fences to vs are but ſmall; valued with ours againſt God who is in
finite. If he forgiue the pounds, let not vs ſticke at the farthing tokens.

The next Gate

Is Beneficence; Doing good,

The third foundation of Peace.

is the fortification of peace. This may be called Ald-gate; not on
ly becauſe there is the picture of Charitie: (at the gate: I doe not ſay, as neere going out; but at the gate, to keepe goodneſſe in.) But becauſe that is called the Old-gate, and Charitie

was

was a vertue of olde times, not ſo much now in faſhion. The heathen Moraliſt ſaid, wee muſt vſe men thus; Benevelle omnibus, benefacere ami
cis ; wiſh well to all, and doe good onely to our friends. But the cleere light of nature, which is the Goſpell, chargeth vs while wee haue opportunitie,

Gal. 6. 10.

to doe good to all men; albeit with ſome preferment of the beſt, eſpecially to the houſhold of Faith.

All men may bee ranked vnder one of theſe combinations: Rich and

poore,

poore, home-borne and ſtrangers, friends & ene
mies. Firſt for the rich and poore; the Phariſee wil ſtand on good terms with the rich, inuite them for a re-inuitation as men at Tenniſſe, toſſe the ball to another, that hee may toſſe it to them againe: but who helpes the poore?

Pro. 19. 4.

Wealth mak
eth many friends, but the poore is ſeparated from his neighbours . If hee doe well, he is not regarded: if ill, hee is deſtroyed. The poore man by his wiſdome deliuered the citie from the force of a

puiſ-

puiſſant enemy; yet whẽ all was done,

Eccl. 9. 15.

no man re
membred that poore man . But if hee ſtumble,

Ecclus. 13. 23.

they will helpe to ouerthrowe him. How contemptibly doth a rich epicure look vpon a poore beggar! yet the rich and the poore meete together,

Prou. 22. 2

and the Lord is the maker of them all. In all our graund Feaſts, the gueſtes that Chriſt ſpoke for,

Luk. 14. 14.

are left out.

For Domeſtickes and ſtrangers; many haue ſo much religion as to pro
uide for their owne; yea ſo much irreligion as to

do it with the preiudice of the publicke good, and hazard of their own ſoules: but who pro
uides for ſtrangers?

Heb. 13. 2.

Entertaine ſtrangers, for thereby ſome haue entertained Angels vnawares: but for all this poſſible happineſſe, few will put it to the venture: and were they indeed An
gels without angels in their purſes to pay for it, they ſhould find cold entertainment.

Friends and enemies; for friends, many will be at peace with them, till they bee put to the triall

puiſ-

by ſome expreſſiue acti
on. And then they will rather hazard the loſſe of a friend, then the leſt loſſe by a friend. But ſuppoſe we anſwere our friendes in ſome ſlight courteſie, hoping for a greater: who will doe good to his enemies? If thine enemie hunger,

Ro. 12. 20.

feed him· ſo thou ſhalt heape ſoales of fire on his head. Do it, not with an intent to make his reckoning more, but thy owne rec
koning leſſe. Loue your enemies,

Mat. 5. 44.

bleſſe them that curſe you, doe good to them that hate you, and pray for

them

them that deſpitefully vſe you. Doe vnto them deeds of amitie, deeds of charitie, deeds of pi
etie. Of amitie, Loue them that hate you: of Charitie, Doe good to them that hurt you: of Pietie, Pray for thẽ that perſecute you. There is the Diligite of the Heart, Loue your enemies. The Benedicite of the Tongu, Bleſſe them that curſe you. The Benefacite of the Hand, Doe good to them that hate you. The Beneuelle of all, Pray for thẽ that perſecute you. Loue your enemies,

there

there is Affectus cordis : Doe them good, there is Effectus operis : Pray for them, there is Perfectio charitatis. But the wiſe
man counſels;

Eccl. 12. 5. 7.

Doe well to him that is lowly, but giue not to the vngodly. And Giue vnto the good, not to the ſinner. Though not Qua impius, and quia impius14 ; yet qua homo ; and quia homo , wee muſt re
leeue him. Cheriſh him
ſelfe, not his ſinne. Wee muſt loue him, non quoad culpam, ſed quoad natu
ram . They are Gods children, licet inſani , although they be ſick; and

our

our brethren, licet infir
mi , although they bee weake. Therefore for the conformitie of na
ture, becauſe we are the ſame workmanſhip: for our owne benefite, for hee that doth good to his enemy, euen in that doth better to himſelfe: and for the imitation of Him wee worſhip, let vs vphold Peace by Cha
ritie. His Sunne riſes, and raine falls, both on the iuſt and vniuſt. Noli negare ,

Mat. 5, 45.

quod Deus nulli negat . Thus looking vp with pietie to the Lords perfection, and downe

with

with pitie vpon mans imperfection, let vs doe good to all.

Through the gate of Beneficence, doth the charitable man enter in
to the Citie of Peace. Hee that is couetous, muſt needs be mutinous. He that is greedy of gaine,

Pro. 15. 27.

troubleth his owne houſe Salomon cals him a trou
ble-houſe, and wee doe find him a trouble-citie; as Demetrius did all Epheſus. But Charitie makes peace; Diuitem voluit Deus vt pauperem adiuvaret, Pauperem voluit vt diuitem probaret .

God

God makes ſome rich, to helpe the poore: and ſuffers ſome poore, to try the rich. The loaden would bee glad of eaſe: now charitie lighteneth the rich man of his ſu
perfluous and vnweldy cariage. When the poor find mercy, they will be tractable: when the rich find quiet, they ſhould bee charitable. Would you haue your goods kept in Peace? Firſt, lock them vp by your pray
ers, then open them againe with your thank
full vſe, and truſt them in the hands of Chriſt

by your Charitie.

This Citie heares ill for oppreſſion, and is (I feare too iuſtly) ſuſpected of Iniuſtice: now the moſt noble confutation of iealouſie, is by deeds of charitie. This is the Eaſt-gate to the Citie of Peace, and I may (from Saint Paul) call it the principall, and moſt excllent way.

1. Cor. 12. 31.

Whoſoeuer can ſhew you the way better, yet certainly none can ſhew you a better way.

The fourth Gate

Is Recompence, or Satiſ

faction;

faction; and this we may liken to Creeple-gate. It is the lameſt way to peace, yet a way: it is a halting gate, but a gate. It were far better com
ming into this Citie by any of the former gates, yet better at this then none. All come not in by Innocence, nor all by Patience, nor all by Be
neficence: but if they haue failed in theſe, they muſt be admitted by re
compence, or not at all. The firſt beſt is to do no iniury; the next is Satiſ
faction, to make amends for that wee haue done.

Hor

Hortenſins ſayd of his mother, Ego nunquam cum ea inivi gratiam , I neuer was reconciled to her, becauſe we two neuer fell out. O that the Inhabitants of this citie could ſay ſo of their neighbours; Wee neuer were made friends, be
cauſe wee neuer were foes.

Non operter Officii, ſed potius officiendi.

But as our Sauiour ſaith, It is neceſſary that offences doe come: not that it ſhould be ſo, but that it will be ſo. There is no neceſſity that com
pels a man to ſinne; ex
cept that the heart being euill, will giue of

fence

fence. As it is neceſſary for him that comes to the fire, to be made hot:

Hieron.

but there is no neceſſity that hee come vnto the fire.

The malady of offen
ces, will bee contracted, therefore the onely Cure is by Satiſfaction. That wee may know how to doe this, the Scripture ſets downe di
uers degrees in the ac
compliſhment of this Satiſfaction for iniuries. Firſt, he muſt goe to the party wronged. Second
ly, He muſt confeſſe his fault. Thirdly, He muſt

hum-

humble himſelf. Fourth

ly, He muſt make reſti

tution. Fiftly, Hee muſt reconcile himſelfe. Sixt

ly, and this muſt be done quickly, with all poſsi

ble ſpeed.

He muſt goe to him, not tarry till hee meete him, or till ſome occaſion bring them together;

Mat. 5. 24.

not Obuiamda ; But Goe to thine aduerſary, goe on purpoſe: enquire for him, ſeeke him out, reſt not till thou finde him.

Humanity may worke ſome to this vnderta

king, and ouertaking of peace: but man is natu

rally

rally ſo good a conſtru
ctor of his owne doings, that will hee confeſſe his fault?

Num. 5. 7.

Yes, He ſhall con
feſſe his treſpaſſe .

An ingenious nature may be brought to ac
knowledge his fault: but will Pride, the con
tention-maker, admit Humilitie? will hee ſtoope to him hee hath abuſed? From inſulta
tion will hee deſcend to ſubmiſſion? He muſt; Goe and humble thy ſelfe.

Prou. 6. 3.

Touch of conſcience may procure Humilitie; but yet wll he not ſpend twice as much at Law,

ere

ere he make reſtitution? Yet euen here, a quiet man for his owne peace ſake may be brought to giue ſomewhat, for a part of amends: but will hee ſatiſfie him the whole? The law of na
ture requires total ſatiſfaction, but will hee beſides giue dammages? The law of the Land al
lowes dammages; but now will hee giue any ouerplus to make an at
tonement? or bee at ſo much coaſt as to buy a reconcilement, rather then miſſe it? He muſt: Zacheus reſtores foure-

fold;

fold; and by the Law he is bound to adde a fifth part.

Num. 5. 7.

But if all this be done, will hee yet euer bee friends with him? will he be truely reconciled? Hee muſt:

Mat. 5. 24.

Reconcile thy ſelf to thy brother. Other
wiſe, when he deſires of the Lord to be forgiuen, as hee forgiueth; God will anſwer as Ioſeph did to his brethren;

Gen. 43. 3.

Looke me not in the face, vnleſſe thy brother bee with thee. Shall the father thinke wel of that ſonne, which reiecteth his brother? Doe we call the Author

of Peace, our God, while wee are the children of diſſention? Will he euer agree with him, that de
lights to quarrell with his? But ſuppoſe the in
iurer doth intreate and perſwade himſelf, with
out pre15uailing, will he vſe his friendes about ſuch a buſineſſe? Yes, ſaith Solomon, hee muſt employ his friends.

Time may worke all this, but to doe it when the fleſh trembles, and the blood boyles for re
uenge, ſuddenly; who can ſo preuaile ouer him ſelfe? He muſt doe it

quick-;

quickly;

Mat 5. 25.

Agree with thine aduerſary quickly. Yes perhaps, when leaſure may ſerue: but will any man neglect buſineſſe to goe about it? Yes, all buſines ſet apart, though it were as important as offring ſacrifice at Gods owne Altar; Leaue there thy gift,

Pelican.

&c. Non experi
eris Deum tibi propitium, niſi proximus te ſentiat ſibi placatum . Strife with our brother makes our beſt ſeruices vnaccepta
ble to our Father. The Lord deſpiſeth his own worſhip, to maintain our charitie: and will not be

found

found of vs,

Chyſoſt.

till we haue found our brother, to make our peace with him. Come not to the Temples, heare no Ser
mons, ſay not your prai
ers, forbeare all worſhip and deuotions, while a feſtring and rankling hatred is in your ſoules.

Yet now all this may be done of an Inferiour to a Superior, either for feare or hope of gaine by his loue: but would you haue a Superiour yeeld thus to an Infe
rior, to deprecate ſtrife? Yes, Abraham diſdained not to goe vnto Lot, the

elder

elder to the yonger, the vncle to the nephew, the worthier to the meaner, and that in the kindeſt manner, to compoſe a controuerſie begun by their ſeruants. O that this age, which ſeldome wakes but to doe miſ
chiefe, would yet think, how after all iniuries to others, they doe this greateſt iniury to their owne ſoules; that for want of a iuſt compen
ſation, they exclude themſelues from the bleſſing of Peace!

Theſe bee the maine Gates, there is a little Po

ſterne

ſterne beſides, that is Hu
militie : for of all vices,

Humilitie the conſeruation of Peace.

Pride is a ſtranger to Peace. The proud man is too guiltie, to come in by Innocence: too ſur
ly, to come in by Pati
ence: he hath no minde to come in by Benefacti
on: and he ſcornes to come in by Satiſfaction. All theſe Portculliſes be ſhut againſt him: there is no way left but the Poſtern for him, he muſt ſtoope, or neuer bee ad
mitted to peace. Pride is alwayes enuious & con
tumelious, thinking ſhee addes ſo much to her

owne

owne reputation, as ſhee detracts from others: ſhe is no fit neighbor for Peace.

Heauen is a high Ci
tie, yet hath but a low Gate.

Aug.

Celſa patria, via humilis. Tolle ſuper biam, quod habes meum eſt· tolle inuidiam, quod habe […] tuum eſt. Take away pride, and that which thou haſt is mine: take away enuie, and that which I haue is thine. Pride and enuy are too vnciuill for a peaceable citie: the one cannot en
dure a vicine proſperity, nor the other a ſuperior

emi-

eminency. All men muſt bee poore to pleaſe the one, and all muſt be baſe to content the other. Peace is humble, pride quite ouer-lookes her. The Philoſopher might haue ſeene the ſtarres in the water, he could not ſee the water in the ſtarres, when hee ſtumbled into the ditch. Men may behold glory in hu
militie, they ſhall neuer find peace in ambition. The ſafeſt way to keepe fire, is to take it vp in embers: the beſt means to preſerue peace, is in humbleneſſe. The tall

Ce-

Cedars feele the fury of tempeſts; which blow ouer the humble ſhrubs in the low vallies. There was no rule with Paul at firſt; raiſing tumults, ſpeeding Commiſſions, breathing out ſlaugh
ters againſt poore Chri
ſtians. But when Chriſt had thundred him from his horſe, broken his wild ſpirit to humilitie, thẽ he was fit for peace. God, that often effectu
ates his owne will by contraries, makes trou
ble the preparation for peace: as a father cor
rects his vnruly children

that

that they may be quiet. Let vs examine our owne experience: when the Lord hath ſoundly ſcourged vs, we go from vnder his fingers as tame as lambs: farewell ſtrife, all our care is to finde reſt and peace in Ieſus Chriſt.

Wee haue ſeene the Citie of Peace, with her walles and gates, and wee wiſh well to her; Peace bee within thy wals,

Pſal. 122. 7.

and proſperitie within thy palaces. But hath ſhe no aduerſaties? Yes, there is an enemic that be
leaguers this Citie; Con

tention

tention. Whoſe army is diuided into two Bands or Troups;

The Enemies of Peace.

the one cal
led the Ciuill, the other the Vnciuill: the Ciuill are Law-quarrels, the vnciuil are Sword-quar
rels. The one is the ſmooth-fac’d company, the other the rugged or ragged Regiment. The citie of peace hath gates for theſe alſo, when ſhe hath ſubdued them. Ei
ther ſhee turnes them out at Moore-gate, as fitter for the ſocietie of Moores and Pagans; ſhe baniſheth them. Or laies them vp in New-gate; a

place

place very conuenient, beeing not ſo olde as peace, built ſince the birth of ſtrife. Theſe e
nemies purſue vs, vel ferro, vel foro ,

Aug.

as that Fa
ther ſaith.

Ferro,

The firſt Troupe.

when vpon e
uery punctilio of honor, as they falſely call it, Reaſon & Religion muſt be thrown by, and Fury gouerne. The Gallant, as if hee knew no Law but his owne will, or as if the leaſt aſpertion vp
on his honor were more weighty, then if the ſtate of Chriſtendome, or the glory of God lay vpon

it;

it; cryes Reuenge, offers the ſtab, threatens the piſtoll. How is that pre
cious account forgotten which God requires of man and beaſt!

Gen. 9. 5.

Men ſtudy to bee mad with reaſon, they haue an Art of killing, that teaches murther by the booke: as cunning as Ioab was, that could ſtabbe in the fift rib,

216 Sam. 3. 27. & 20. 10.

a ſpeeding place: ſo he treacherouſly ſlew Abner and Amaſa. O that men ſhould venture their liues vpon one an
others ſword, as if they had no ſoules to be ven
tured vpon the ſword of

Gods

Gods vengeance! That he ſhould bee held baſe, who being challenged, doth not write his mind with a pen of ſteele, in the inke of blood, on the white paper of mans life!

Cannot the teares of our Mother preuail with vs, when ſeeing vs quar
rell, ſhe ſayes as Iocaſta aduiſed her two vnbrotherly ſonnes; Bella geri placuit nullos habitura triumphos . Or as Rebecca ſaid of her twinnes;

Gen. 27. 45.

Why ſhould I be depriued of you both in one day? But if our Mother cannot ſtill

vs,

vs, our Father will part vs: & they whoſe ſoules haue peace, ſhall be ſent to a priſon where is no peace: that ſeeing they loue quarrels, they may haue fighting enough with infernall ſpirits. But perhaps there bee ſome who make no other reckoning, reſol
uing with him in the O
rator, Hodie coenabimus apud Inferos : to night wee will ſup together in hell. As it is reported of two to haue fought vnder the gallows: de
ſperately fore-caſting, that if the one were

there

there killed, the other ſhould there be hanged.

By the toleration of this Duel in France, that kingdome loſt in tenne yeres ſix thouſand Gen
tlemen; as themſelues report. Wretched men! for Occiſer lethaliter peccat ,

Bern.

& occiſus aeternaliter perit : the homicide ſins deadly, and the ſlaine (without vnexpectable mercy) periſheth eter
nally. How dare they lift vp thoſe hands to God for mercy, that haue beene lifted vp againſt their brother in cruelty? Euery baſe ver-

mine

mine can kill,

Aug.

it is true proweſſe and honour to giue life, and preſerue it Simeon and Leui ſeemed to haue iuſt cauſe;

Gen. 34. 31

theWhoring of their owne Siſter:

Gen. 49. 6.

yet their father cals them brethren in euil for it, bleſſeth his honor from their company, & his ſoule from their ſe
crecy. Thou ſayſt of thy contendent, he ſhal haue as good as he brings, yet thy ſelf condemneſt that hee brings for euill. [Note: Baſil. ] Ne vtaris inimico praecepto
re , let not thy enemie teach thee to due that, which thy ſelfe deteſteſt

in him. Becauſe wee re
ceiue iniuries without right, ſhall wee returne them without law?

Sometimes this ari
ſeth from the wine, Bac
chus ad arma vocat : and lightly it makes men ap
teſt to vſe their armes, when they cannot ſtand on their legges. But ſhall this ſerue for a plea, and get a pardon, it was done in drinke? no, this rather deſerues a double puniſhment, as it is a double fault. Common
ly it proceeds from vn
aduiſed anger; as if any thing done in fury, were

not

not done in folly. The cholericke man is like one that dwels in a that
ched houſe; who being rich in the morning, by a ſodaine fire is a beg
gar before night. It was the decree of Theodoſi
us , by the counſell of S. Ambroſe; that execution after a ſeuere ſentence ſhould be deferred thir
tie dayes: that the heat being qualified, the ſe
ueritie might be mode
rated.

But they obiect, This is to ſtand by like fooles, while wee ſuffer others to abuſe vs: no, that is

not

not folly, which the Lord hath commended for wiſdome. The ſhot of the Cannon hurts not Wooll, and ſuch yeel
ding things; but that which is hard, ſtub
borne, and reſiſting: the rage of our roaring ſonnes is tamed by pa
tience. Turne to the brawling curre, and hee will be more fierce: ride on neglecting him, and he will ſoone be quiet. This is the furious Band.

Foro;

The other Troupe.

there is another Battalia of aduerſaries that turne their chal

lenge

lenge into a Writ; the field appointed is Weſt
minſter Hall, or ſome other Court of Iuſtice: the weapons, the Law: the poſtures of the fight are Demurres, Delayes, Quirks, Remoouals: the Victory, a Verdict: the Doome, a Sentence: and the death it ſelfe, an Ex
ecution. One ſayes, To beare this, is againſt my conſcience: when indeed hee meanes it is a
gainſt his concupiſcẽce. If the Plaintife goe no further then the Court of his owne affections, the defendant ſhal neuer

have

haue audience: for he is Amicus Curiae .

Pro. 18. 17.

He that is firſt in his owne cauſe, ſee
meth iuſt: but his neigh
bour commeth, and ſearch
eth him : hee is no com
petent Iudge in his own matter. It will beare an action, ſaith the Law
giuer, this enflameth paſſion in the Law-goer.

O that men could ſee the folly of this litigi
ouſneſſe. 1. That hee is not in the ſtate of grace, but a meere carnal man. This is Saint Pauls ar
gument to the Corin
thians; If there be con
tentions amongſt you,

Are

Are ye not carnall?

1. Cor. 3. 4.

wheras the Fruit of the Spirit is Peace,

Gal. 5. 22.

Long-ſuffering, Gentleneſſe. 2. That hee doth not ſo much find, as make himſelfe ene
mies: we may ſay of him as the Angel ſaid to Ha
gar concerning her ſon Iſhmael;

Gen. 16. 12

His hand is a
gainſt euery man, and eue
ry mans hand againſt him . 3. That he vexeth him
ſelfe without need: they that goe to Law for tri
fles, are like nice people that continually lie in the hands of Chirurgi
ans, and Phiſicians, for pimples & warts: wher- as

as the Phyſician and Lawyer are for neceſſi
tie, not wantonneſſe. Their boxes and papers are the Books & Badges of their profeſſion: they trudge vp and downe, more buſie to caſt away their money, then Law
yers are to catch it: their word is Currat Lex , let the law haue his courſe: but by their willes that courſe ſhould neuer haue an end.

They plead, wee haue ſtood before the beſt, in Courts of higheſt ho
nor: alas, ſo doth the ſpider,

Pro. 30. 28.

euen in kings pala-

ces

ces. So did the Deuill, when the Sons of God preſented themſelus be
fore him,

Iob. 2. 1.

Satan was ther alſo. 4. They conſider not the root of contentions, as the Apoſtle de
ſcribes them: want of Wiſdome to compound controuerſies; Is there not one wiſe man among you,

1 Cor. 6. 5. &c.

able to iudge be
tweene brethren? Want of loue, Brother is againſt brother. Want of Pati
ence ; Why do ye not rather ſuffer wrong? Want of Iuſtice; Ye defraud and do wrong. For want of Iuſtice, foro conſcientiae , they

proſe-

proſecute their malice, foro Iuſtitiae . Wee may add, want of Mercy, they cannot forgiue: but if they forgiue not others, their finall Quietus eſt was neuer yet ſealed; and they ſhal be called to an after-reckoning. As that wicked ſeruãt ſped; not
withſtanding the Lord forgaue him at his re
queſt,

Mat. 18. 22

becauſe he did not forgiue his brother at his intreaty, he was deli
uered ouer to the tormen
tors .

Fiftly, they weigh not how they are deceiued. Lawyers firſt inuented

lawes

100

Lawes to ſecure our lands and titles: now they make thoſe lawes engines to get away our lands and titles. Their frequent Seſſion hath not beene euermore to preſerue a mans poſſeſſi
on. And for thoſe that can tarry the leaſure of the Lawe, they haue quirks & delayes: which are like the corroſiue plaiſters of an vnconſci
nable Leach, that turnes a ſmall greene wound to an incurable Fiſtula, by poyſoning and exulce
ration of it for filthy lu
cre. When a man muſt

die

101

die without mercy, it is ſome eaſe to die quick
ly, and bee out of his paine. But ſuch, when they purpoſe to murther a mans eſtate, haue tricks to keepe him long a dy
ing: that hee may ſtill languiſh and pine away in hope of recouery.

And what doth the winner get, that at the Tearmes end, hee may bragge of his gaines? Doth hee not come home dry-founderd? Doth he not follow the Mill ſo long, till the toll be more then the grieſt? It is a token of vnwhol

ſome

102

ſome ayre, wher the coũ
trey is full of thriuing Phyſitions: Si valeant homines, arſtua, Phaebe, ia
cet . It argues little health in that kingdome, which hath ſo many thriuing Lawyers: who while vnquietneſſe feeds vs, do quietly feed vpon vs.

We are willing to giue ſuch ſelf-moleſters ſome counſell, if they wil take it, and aſke them no fees for it. Yea wee giue it not, but Chriſt giues it: wil they take his aduice, that great Counſeller of the Father? He counſels his clients to the euerla

ſting

103

ſting poſſeſſion of their ſoules by patience. In O
lympiacis certaminibus, Diabolo conſecratis ; [

[…]hyſoft.

In the games of Olympus conſecrated to the De
uill, hee had the glory of the day, that gaue moſt wounds, and came off himſelfe vntouched. In ſtadio Chriſti non eſt ea certãdi lex, ſed contraria : In the race of Chriſtia
nitie, there is a contrary Law of ſtriuing: not he that offers moſt blowes, but hee that ſuffers moſt blowes, is crowned. A man is ſtricken, will hee goe to law for this? no,

ra-

104

rather let him turne the other cheeke; this is Chriſts counſell. His cloke is taken from him, it is neere him a gar
ment; of neceſſary com
lineſſe, a cloke: of ſin
gular vſe, hee hath but one cloke: hee hath the proprietie of it, it is his cloke: muſt hee goe to Law for this? no, rather let him take his coat al
ſo. Foelix ille, ſi nudus corpore, ſit nudus mali
cia : there is a wedding garment to cloth ſuch.

I am no Anabaptiſt, nor Libertine, to deny the Magiſtracie, or law

fulnes

105

fulnes of authoritie, and our iuſt appeale thereto. Rather then euery man ſhould be his owne Iudge, I would appeaſe vprores with the Town-clerke of Epheſus; The Law is open,

Act. 19. 38.

and there are Deputies, let them im
plead one another . Saint Paul himſelfe took this courſe, appealing to the Iudgment ſeat of Cæſar.

Act 25. 10.

Our Sauiours practiſe is a cleere Comment and declaration of his Law: hee that bade vs rather turne out other checke to the ſmiter, then re
uenge our ſelues; did

him-

106

himſelf ſweetly reproue him that ſmote him.

Iohn 18. 23

If I haue ſpoken euill, beare witneſſe of the euill: but if well, why ſmiteſt thou mee? So Paul to Ana
nias, Sitteſt thou to iudge me after the Law,

Act. 23. 3.

& com
mandeſt mee to be ſmitten contrary to the Law? The Lord himſelfe hath ap
poynted Tribunals: and no law, no loue. I know there is a Chriſtianly ſeeking of Iuſtice, when iniurious perſons grow worſe by forbearance, and ground their inſo
lence vpon others patience. As Chriſtians may

warre

107

warre in loue, ſo they may iarre in loue: when the partie caſt in the ſuit, may be bettered, if not in his money, yet in his manners; and Satan onely conquered. Vt qui vincitur, ſimul vincat, & vnus tantummodo vinca
tur diabolus. Sed reprimã me , I will hold me where I was. I haue laboured to bring men into peace, I muſt ſhew them no way out againe. The Fa
thers ſometimes in con
futing an Hereſie much ſpread; if they did runne a little within the brinks of a contrary error, not

then

108

then queſtioned, nor ſo dangerous; were neuer cenſured for that to haue erred Dogmaticè . So if to conuince that Hereſie in maners, (It is lawfull to go to law for euery thing;) I ſhould a little leane to and fauor that other opinion, (It is lawfull to goe to law for nothing;) either excuſe mee, or at leaſt ſuſpend your iudgements, till I come on purpoſe to handle that poynt. If men would promiſe not to goe to Law till then, I would promiſe, when they did goe to Law, to

beare

109

beare all their charges.

Howſoeuer, let them not doe it animo litigan
di , nor for euery wrong enter an action, leſt God enter his action againſt them.

Hos. 4. 1.

The Lord hath a controuerſie with the In
habitants of the land : a terrible action, which the Iury of heauen and earth wil find. Let them therefore leaue all, and ſtudy Gods Law, with that royall Prophet; Thy Teſtimonies are my delight and my Counſellers:

Pſal. 119. 24. 48.

and I will meditate in thy Statutes. Bleſſed is hee that meditates on Gods

Law

110

Law day and night:

Pſal. 1. 2.

but curſed is he that waſtes his time to meditate and ſtudy Law-trickes. Let the litigious ſoule learne a new courſe of law: let Conſcience be his Chan
cery , Charity his Chance
lor , Patience his Counſel
ler , Truth his Atturney, and Peace his Sollicitor. Litem in proximum, di
uertat in ſeipſum . Let him go to Law with his owne heart; arraigne his paſſionat will at the Bar of Gods Iudgement; let the twelue Apoſtles bee a Iury againſt him, who all condemned Conten

tion

111

tion. Thus let him iudge himſelfe, that he be not iudged of Ieſus Chriſt. For he that auengeth his owne quarrell, ſteps into the Princes Chaire of Eſtate, yea into Gods owne Seat; dethroning both; and ſo diſturbes neauen and earth. Mad men, that thus preſume, as if God did not ſee malice in the heart!

Pro 1175. 11

Hell and deſtruction are before the Lord, much more then the hearts of the children of men. Or as if ſeeing men contend, he had no
thing to do with it: but muſt ſit ſtill like an idle

looker

112

looker on, and take part with neither.

Dearly beloued,

Rom. 12. 19.

auenge not your ſelues, but rather giue place vnto wrath: for it is written, Vengeance is mine, I will repay, ſaith the Lord. This ſounds a Retreat to all quarrels: Paul ſeeing the Daggers drawen, and the peace in danger to bee broken; ſteps in with the ſword of the Spirit, to part the fray. It is a Writ of Re
uerſment from the high Court of heauen: if we break open the writ, we ſhall find the Kings plea
ſure in it; an Arreſt of

reuen-

113

reuengers. Hee begins with Dearely beloued; a ſweet ingredience, to qualifie a bitter medi
cine. As if he ſhould ſay, It is my loue that I write ſo much againſt malice: not for your hurt, but for your eternal good: if you wil not beleeue me, beleeue God himſelf:

Deu. 32. 35

To me belongeth vengeance.

The Deuill when hee gets audience, tels a man how much hee is hated of others: the holy Spi
rit tels him how much hee is loued of others. The argument of our charity to them, is Gods

cha-

114

charitie to vs. Put on (as the elect of God,

Col. 3. 12

holy and beloued) bowels of mer
cies, kindnes, humblenes of mind, long ſuffering : ſee
ing you are beloued of God, loue his.

This is Gods chalenge, Vengeance is mine: Gods execution, I will repay: Gods Subſcription, to which his great Name is affixed, Thus ſaith the Lord. Scriptum eſt , it is a tranſcript and faithfull copy out of the Origi
nall, to ſhew it the Lords true act and deed: twice written, that it might ne
uer be forgotten. Once

hath

115

hath God ſpoken, twice haue I heard it,

Pſal. 62. 11

that Vengeance (ſo well as Power) belongeth vnto God. Hee pleads the continuance of Succeſſion without interruption; ve
ngeance, Iudgement, and Glory are His alone. Therefore to auenge our ſelues, is both to loſe Gods pro
tection, and to incurre his condemnation. It is faithleſſe and fruitleſſe: faithleſſe, not to beleeue that God wil deale with vs according to his Word.

Pſal. 91. 8.

With thine eyes thou ſhalt ſee the reward of the wicked. It is then

infi-

116

infidelitie not to commit our caſe to God, and his Deputie the Prince; but to make them both our deputies and inſtru
ments of reuenge. What is this but to exalt our ſelues aboue all that is called God; and to play the Deuil in ieſt, and the Pope in good earneſt? Fruitleſſe, for if being wronged, we draw out our woodden dagger of reuenge, God wil put vp his ſword, and leaue vs to our ſelues. The iniu
red child turnes not againe, but runs to his fa
ther. When the Italians

heare

117

heare how God hath re
ſerued Vengeance to himſelfe, they ſay blaſ
phemouſly, He knew it was too ſweet a bit for man, therefore kept it for his owne tooth. But if man were is owne caruer, he would carue too deepe. God onely is wiſe and iuſt, wiſe to know, & iuſt to giue the due proportion. Now the Great and Omni
potent Lord chiefe Iu
ſtice, bind vs all to the peace on earth, and bring vs all to the peace of heauen.

Now

118

Now becauſe euery Citie muſt haue an eſta
bliſhed Gouernment; Order being the good of euery creature, & it is better not to be, then to be out of order: therefore this Citie of Peace muſt haue a Lord, and a Law: a Ruler to gouerne it, and a Rule whereby it muſt be gouerned. The King is Chriſt, who is therfore called Princeps Pacis , The Prince of Peace. And hee hath a Deputie or Vicegerent vnder him, whom hee hath ſet to promoue the good, and to remoue the

euill,

119

euill, of Peace. The Law is Truth, that is the Goſ
pell, Regula Pacis , the Rule of Truth.

The Gouernour of this Citie

The Gouernour of

this Citie

Is ſupreme Authoritie: [Note:

The King of Peace.

] as God is a great King, ſo the king is (as it were) a little God. I haue ſaid, Yee are Gods. God is an inuiſible King, the King is a viſible god.

Rom. 13. 5.

Ye muſt bee ſubiect, not onely for wrath, but alſo for Conſci
ence ſake . All muſt obey: the bad for feare, the good for loue. To com
pell the one, there is a

Writ

120

Writ out of the Kings Bench: to perſwade the other, there is a motion in the Chancery.

Of all Nations we are bleſſed with peace, vn
der a King of peace: therefore all bound to bee children of peace. There are three wayes of chuſing Kings. 1. An immediate nomination from God. 2. A Suc
ceſſion of blood. 3. An election of the people. The firſt ceaſeth, the laſt hath been found dange
rous, the beſt remaines. They that are ſuddenly choſen out of the flock,

doe

121

doe ſeldome manifeſt ſuch royall behauiour, nor become their Maie
ieſtie; for it is not their Trade. Iehu remitted much of his noble zeale, when hee was ſetled in his kingdome. It is one thing to ſay, With a great ſumme of money,

Acts 22. 28

obtained I this kingdome: and for another to ſay, I was a King borne. Wee may iuſtly ſay of our King, Digniſſimus Regno, ſi non natus ad Regnum . When the Poets called ſome men the Sonnes and off
ſpring of the gods; they meant that they were

men

122

men of a more noble and vncommon nature: and that thoſe graces were, Ex Diuino afflatu . It was as familiar with Homer, to make a King fight with a god at his elbowe, as a common Souldier with his ſword in his hand. To whom the Lord giues moſt honour, he giues moſt aſſi
ſtance. The heart of the King is in his hand, as ri
uers of waters ; the heart of a priuate man as a lit
tle brook: in the former is more need of his om
nipotence. Howſoeuer, the grace of adoption, in

the

123

the Apoſtles time,

1 Cor. 1. 26

was not giuen to many mightie or noble; yet the graces of adminiſtration are.

Anarchie is the mo
ther of diuiſion, the ſtep
mother of peace. While the State of Italy wants a King, all runnes into ciuill broiles. It is the happineſſe of this Citie, that there is no diſtra
ction. Not a King at Iudah, and another at Dan: not one in Hebron, another in Gibeon: not the redd Roſe here, and the white there. We are not ſhuffled into a popu
lar gouernment, nor cut

into

124

into Cantons, by a headles, headſtrong A
riſtocracie: but Henricus Roſas, Regna Iacobus : in Henry was the vnion of Roſes, in Iames of the kingdomes. Euery King is not a Peace-maker; ours, like a ſecond Au
guſtus , hath ſhut the ru
ſtie doore of Ianus Tem
ple; ſo making Peace, as if hee were made of peace. That bleſſed Queene of ſweete and ſacred memory before him, was Filia Pacis : who, as by her Sexuall graces ſhed deſerued to bee the Queene of wo

men,

125

men, ſo by her maſcu
line vertues to bee the Queen of men. Certen
ly, it would haue trou
bled any King but Him, to haue ſucceeded ſuch a Queene; yet no man complaines the want of peace. This hee promi
ſed, and Verbum Regis, Rex Regi , this hee hath perfourmed to euery good ſoules content. When he was firſt pro
claimed, what heard we but peace? What heard the Nobles? a King that would honour them. What the Senators? a King that would coun

ſell

126

ſell them. What the Schooles? a King that would grace thẽ. What the Diuines? a King that would encourage them. What the rich? a King that would defend thẽ. What the poore? a King that would relieue them.

When a Tyrant comes abroad, all ſeeke to hide themſelues:

Pro. 28. 28

When the wicked riſe, men hide themſelues. But when a clement Prince progreſ
ſeth, all flock to him, the ſtreets and wayes are fil
led with people, the aire with acclamations. We

call

127

call our peace, the Kings peace: and ſay to brawlers, Keepe the Kings peace. Peace, Plentie, Trafficke, Learning, Ad
miniſtration of Iuſtice, flouriſhing of arts, preaching of the Goſpell, Rex Iupiter omnibus idem . Like Dauid, hee leads the Dance to hea
uen: and like Auguſtus, makes a ſweet ſpring whereſoeuer hee goes. Iſrael had reſt fortie yeres, we haue had a Iubile of fiftie yeares, and begun againe.

Iudg. 5. 31

The Peace-ma
ker doth both bleſſe, and is bleſſed: therefore let

128

vs bleſſe him, and bleſſe God for him, and hold our ſelues bleſſed in him.

Away then with thoſe diſcontented ſpirits, that grudge theſe outward rights, whether tributes of money, or attributes of Supremacie. Soluatur ſubſidium, ne contingat excidium . For this cauſe pay wee tribute alſo, &c.

Rom. 13. 6

It is the mediate due to God, as prayers & prai
ſes are his immediate rents. Some haue obſer
ued, that Chriſt did no miracle about Honor or money, except that one

129

of giuing tribute to Cæ
ſar .

Mat. 17. 27

Much more intolerable are thoſe our Co
ſens of Samaria, that fly off in a rage; What porti
on haue wee in Dauid? For this cauſe certainly, if Dauid were now a liue, he would neuer ad
mit a Ieſuit to his Chap
laine. But periſh his ene
mies, and vpon his own Head let his Crowne flouriſh. May not the Scepter depart from Ia
cob , nor a Seed from his loynes, till Shiloh come againe. May his Poſte
ritie haue a Crowne on earth, when himſelfe

130

hath a crown in heauen. Amen.

The Law of this Citie

Is the Goſpel of Chriſt:

The Lavv of Peace.

a law indeed, but a law of peace. It made peace betwixt God and man, and it muſt make peace betweene man and man. If it cannot reconcile vs one to another, it ſhall reconcile none of vs to the Lord. It is a lawe, not to bee obſerued for State, but for Conſci
ence. Indeed thoſe Ca
tuli Catilinarÿ , Statiſing Ieſuites, turne all their Religion into Statiſme,

yea

131

yea into Atheiſme. And there be many Church-Recuſants, a monſtrous, menſtruous brood, the Moone-calues of that lunatick religion. Come they doe, but more for feare of the Law, then for loue of the Goſpell. And al the children that euen hang on the breſts of peace, cannot be ex
cuſed: for ſome through neſcience or negligence, ſcarce caſt an eye on the ſtatutes of peace.

I will heare what the Lord will ſpeake:

Pſal. 85. 8

for hee will ſpeake peace vnto his people. One takes ſnuffe

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at his poore neighbour; perhaps it is Mordecai’s cap that hath put Ha
man out of his princely wits: and now hee re
ſolues to trounce him: proud beggar! Hee will teach him to knowe his betters. O but tarry, and heare the Statute of Peace.

Pro. 22. 22.

Rob not the poore becauſe hee is poore: for the Lord will pleade his cauſe, and ſpoyle the ſoule of them that ſpoile him. Luſt makes this a ſpurre to op
reſſion, Quia pauper , becauſe hee is poore: the Law makes this a

bridle

133

bridle from it, Quia pauper , becauſe he is poore. Another is erop-ſicke of Ceremonies; hee hath a toy in his head, that the Churches garment ſhould not bee embroy
dered, nor haue more lace and fringe then his owne coat: there is in him ſo little of man, that he talkes of nothing but the Beaſt. Rather then his children ſhall bee croſſed in Baptiſme, hee will out of the Arke into ſome fantaſticall Wher
ry. Let him tarry, and heare what the Lord ſpeakes, in his Law of

peace.

134

peace.

Gal. 6. 15.

In Chriſt Ieſus neither Circumciſion a
uayleth anything, nor vn
circumciſion, but a New creature . That is, neither Ceremony, nor no Ce
remony, but the Sub
ſtantiall; a new Crea
ture.

Another flatters him
ſelfe; I need not ſtand on ſtrict performance of Tythes, the Goſpell re
quires nothing but Be
neuolence: experienced men iuſtifie it, I haue the warrant of good Law
yers for it. O but ſuch a Lawyer is the Barri
ſter of Barathrum, a

ſworne

135

ſworne enemy to the law of peace. The voice of Chriſt is not in it, heare that. Let him that is taught in the word,

Gal. 6. 6

communicate vnto him that teacheth, in all good things.

This City of Peace hath one immutable Rule, and it is ſufficient to direct all actions. And as many as walke accor
ding to this Rule,

Gal. 6, 16

peace be on them, and mercy, and vpon the Iſraell of God. A man is proud of his victorious miſchiefes, fleſh’d with his fortunat wickedneſſe; thinkes he

hath

136

hath carried himſelfe brauely, in out-bribing his aduerſary, fooling Iudge and Iury by falſe teſtimony, and triumphs in his vnbleſt gain; but is this according to the rule of Peace. Vincat veritas , let Truth ouercom. The loſer may ſit down with content, but the winner ſhall ye down in tormẽt. A rich man carries him
ſelfe proudly,; aboue others in ſcorne, aboue himſelfe in folly: hee thinkes all his Titles be
neath him, and euen thoſe that worſhip him, ſtill to vnderualue him:

others

137

others hee lookes vpon, as if they were made to ſerue him, yea, and bee proud to bee comman
ded by him. Croſſe him, and hee rages, ſwelles, foames, like the Sea in a ſtorme: but is this after the Rule of Peace?

Mat. 11. 29

Learne of mee who am meeke and lowly in heart. Alas, what is the diffe
rence in duſt? The Beg
gar dies,

Luk. 16. 22

ſo doth the rich man. Before, the rich could not endure the beggar neere him, here one verſe containes thẽ both. In life the rich hath the preheminence

138

of eaſe, and wealth, and honour: in death the poore man goes firſt to peace.

In driuing a trade, it is Mammons prime poli
cy, to take aduantage of others neceſſitie, or ſim
plicity. Sold you it for ſo much?

Acts 5. 8.

Saith Peter: For ſo much, anſwers Ananias. Did it coſt ſo much? ſayes the buy
er: yes, ſaith the ſeller. Let him tremble at the Iudgement, which was a ſudden death. This is the Rule of an vniuſt Ci
tie, not of the Citie of Peace. Pereat mundi

lucrum

139

lucrum, ne fiat18 animae damnum . Periſh that gaine which comes with the ſoules loſſe.

Many thinke Charity to the poore, to bee a worke of meere Supe
rerogation; that they are not bound liberally to giue part of that to laſie beggars, which they haue laboriouſly gotten by their endea
uours. But heare the Rule of Peace; Breake thy bread vnto the hungry; Sell that thou haſt,

Mat. 19. 21

and giue to the poore. But as when Chriſt diſ
ſwaded from Couetice,

140

by the difficultie of en
trance that wealth finds to heauen, they amazed
ly replied, Who then can be ſaued? Who can walk after this Rule? When we preach this doctrine, the world cries, Durus Sermo , this is a hard ſay
ing, a harſh Sermon. Yet is this the law of peace, and thus minded are the citizens of peace. When the poore at your gates aſke you Panem quotidi
num , their daily bread; they after a ſort make you gods; therfore ſhew your ſelues at leaſt to be men. Charitie is the

food

141

food of Peace on earth, and the Seed of peace in heauen.

The Palace of Peace

Is the Temple:

The Court or Palace of Peace.

the peace of man can neuer bee preſerued without the worſhip of God. It is not enough for the citie to haue lawes, but theſe muſt be diuulged, made knowen to the Inhabi
tants; the obſeruation of them continually vr
ged: for by nature men are apt enough to flye out. Howſoeuer the Ro
mans built their Templũ Pacis without the gates, yet heere it is the chiefe

honor

142

honor and ornament of the Citie. Heere Peace keepſher Court, and ſits like a royall Queene in her Chaire of Eſtate. Which is not like Solo
mons Throne, guarded with Lyons; but with milke-white Doues, and couered ouer with Oliue branches.

But alas! how doth her Palace now fall to ruine for want of repa
ration? Few there bee that repaire it, but to im
paire it thouſands are ready. The queſtion was once;

1 Sam. 9. 7

What ſhall we bring to the man of God? Now

143

it is a motion ſuffered in all Courts, What ſhall we take away from the man of God? The no
ble Shunamite built him a chamber, with a bed and a candleſticke: We haue thoſe that pull downe his roomes, di
ſturbe his reſt, and put out his light. Nehemiah reduced the Tythes to the primitiue inſtitution and order: But if any Nehemiah ſhould now vndertake it, and reſtore our portion to our own hands; there are tenne thouſand Harpies ready to catch it ere it come

144

to our mouthes. Wee may ſing, or rather ſigh one to another, as little children chaunt in the ſtreets: When ſhall we eat white Bread? When the Puttock is dead: when there is not a Sa
crilegious Lawyer left. If the walls of Ieruſalem ſhould beginne to riſe, there is a Tobiah or Sam
ballat to flout vs,

Neh. 4. 3.

that a Fox is able to breake them downe. Corrupt Aduo
cates are thoſe Foxes, and by their wills the Vine of Peace ſhould beare no Grapes that e
cape their fingers. Some

haue

145

haue written wittily in the praiſe of folly, ſome haue commended Bald
neſſe; other in a quaint Paradoxe extolled de
formity: but in former times it was neuer heard that any wrote Encomiums of Sacrilege.

That the Kings of the earth ſhould conſpire a
gainſt Chriſt, [Note:

Pſal. 2. 2.

] it was no wonder:

1 Cor. 2. 8

for they knew him not.

Pſal. 13. 6.

That the Edo
mites and Iſhmaelites ſhould oppoſe him,

Acts 4. 27

no wonder: for they ſtood on termes of hoſtilitie. That the Iewes ſhould confederat againſt him,

146

no wonder: for they ha
ted him. But that men baptized in his Faith, bearing his Name as their honourable Title, and wearing his Profeſ
ſion, as their chiefe or
nament; ſhould conſent to rob him, and iuſtifie it by their law! this is ſuch a thing as the very Barbarians would bluſh at. Suppoſe the Mini
ſters of this Citie, the Pencioners of Peace, by ſome humble complaint requeſt their owne, or (at moſt but) ſo me ſmall part of their owne; is the Spoyler at a non-plus?

Can-

147

Cannot hee finde an Aduocate to plead for him, and make his cauſe (though not be, yet) ap
peare good? What, not one for his fees, that can cry downe the Temple, the Goſpell, Chriſt himſelfe? Is there no Bill to bee framed? no falſe plea to bee found? Is Sathan turn’d foole? Hath none of his ſchol
lers any braines left? Yes, we might think the deuil were dead, if there could not bee found an Aduocate to plead for Sacriledge. The Lord in his Iuſtice for ſinne,

hath

148

hath broken downe her hedges;

Pſal. 80. 12

and now euery hand hath a ſnatch at her Grapes.

In many places, Ahab- like, they haue engroſ
ſed the whole vineyard: but if the poore, expo
ſed, & vnſupported Vine be left, it ſhall beare the owner but a few grapes. This may hold in Iure Fori , it neuer ſhall hold in Iure Poli . God promiſed that the faith of the Church ſhould remoue mountaines: ſuch were Domitian, Diocleſian, and thoſe Imperiall per
ſecutors. The Church

prayes

149

prayes, Dorſum corum incurua , Bow downe their backes; and ſo the Lord did. Valerian was ſo bowed downe, that hee became a footſtoole for the King of Perſia, to mount vp to his horſe O that the Church of Peace had ſtill this mira
culous Faith, to re
moue theſe mountaines; malicious and truth-ha
ting pleaders, the pio
ners of the Temple, and the maintainers of thoſe that pillage it.

They tell vs, the Law is open, and there be deputies;

Acts 19. 38

but who be the de

puties

150

puties in this Citie? Is there any other then a Iudge of their owne? And is it not then a pro
uerbiall anſwere of any man queſtioned in this Sacriledge; Aſke my fa
ther if I bee a theefe? When Dauid decided the matter to Mephibo
ſheth ; Thou and Ziba di
uide the land :

2 Sam. 19. 30.

he anſwe
red, Yea let him take all: For the miſery of Law, I neuer by experience found it, becauſe I neuer tried it: but when they haue leaue to diuide the Inheritance of Chriſt with their Miniſters (and

151

it were ſomthing tolera
ble if they did but diuide it) I ſay, yea let thẽ take all, ſeeing all they will haue, rather then we go to recouer it by ſuch a Iudgement. But certen
ly God cannot long a
bide to ſee that people proſper, who cannot abide to ſee his Church proſper. They that ſpoil the Palace of Peace on earth, ſhall neuer be en
tertained into her glori
ous Court of heauen.

The Riuer that ſerues this Citie of Peace

The Riuer that ſerues

this Citie of Peace

Is Proſperitie.

The Riuer of this Citie.

] It is one

prin-

152

principall happineſſe of a Citie, to bee ſcituated by a Riuers ſide: that as it hath fortified it ſelfe by land, ſo it may haue commaund of the Sea. Proſperitie is the Riuer to this Citie, that like a louing Meander, winds it ſelfe about, throwing his ſiluer Armes vpon her ſides; ebbing ſlowly, but flowing merrily, as if he longed to embrace his loue. Peace is the mother of Proſperitie, but Proſperitie is too often the murtherer of Peace. For peace breeds wealth, wealth breedes

pride,

153

pride, pride breeds con
tention, and contention kils peace. Thus ſhee is often deſtroyed by her owne iſſue, as Senache
rib was by his owne bo
wels.

Take this Citie wee liue in for an Inſtance. Peace hath brought Gods plentie: the Inha
bitants neither plowe, nor ſowe, nor reape; yet are fed like the fowles of heauen. They fare well with leſſe trouble, then if come grewe at their doores, and cattell graſed in their ſtreets. But as Nylus may riſe

too

154

too high, and water E
gypt too much; ſo the inundation of opulency may doe thẽ hurt. Thus may the influence of heauen, and the plentie of earth, be a Snare vnto vs; and our abundance, an occaſion of our fal
ling . Proſperitie is hear
tie meat, but not digeſti
ble by a weake ſtomack, ſtrong wine, but naught for a weake braine. The proſperitie of fooles de
ſtroyeth them .

Pro. 1, 32

It is not ſimply proſperitie, but the proſperitie of fooles that deſtroyeth them. The ſwelling Riuer by

the

155

the ſurfet of a Tyde, doth not ſooner bring in our encreaſe; but our encreaſe doth breed in our minds another ſwel
ling, in our bodies another ſurfeting: we ſwell in pride, and ſurfet in wantonneſſe. The Iſ
raelites neuer fared ſo well, as when they liued at Gods immediate fin
ding; and at night ex
pected their morrowes breakfaſt frõ the clouds. When they did daily aſke, and daily receiue their daily bread.

There be (as I heard a worthy Diuine ob

ſerue

156

ſerue) three maine Ri
uers in the land, where
of this is held the beſt: and this Citie is placed in the beſt Seate of the Riuer, vpon the gentle riſing of a hill, in the beſt ayre, and richeſt ſoyle. When a Cour
tier gaue it out, That Queene Mary being diſ
pleaſed with the Citie, threatned to diuert both Tearme and Parliament to Oxford: an Alder
man aſked whether ſhee meant to turne the cha
nell of the Thames thi
ther, or no: if not, ſaith hee, by Gods grace we

ſhall

157

ſhall doe well enough. The lines are fallen to vs in pleaſant places,

Pſal. 16. 6

wee haue a goodly Heritage. Both the Elements are our friends; the Earth ſends vs in her fruites, the Sea her merchan
diſe. Wee are neere enough the benefits, and farre enough from the dangers of the Ocean. Nothing is wanting to the conſummation of our happineſſe: to keepe vs in our owne Coun
trey, in our owne Citie, in our owne Houſes, but that which keepes men in their wits, Tem

perance,

158

perance, and Thankful
neſſe.

But doe wee not re
quite this Riuer of Pro
ſperitie, with vngrateful impietie? and vſe the Ocean of Gods boun
tie, as wee doe the Thames? It brings vs in all manner of proui
ſion; Clothes to couer vs, Fuell to warme vs, Food to nouriſh vs, Wine to cheare vs, Gold to enrich vs: and we in recompenſe, foile it with our rubbiſh, filth, common ſewers, & ſuch excretions. It yeeldes vs all manner of good

things

159

things, and we requite it with all plentie of bad things. It comes flowing in with our commodi
ties, & we ſend it loaden backe with our iniuries.

Such toward God is the impious ingratitude of this famous Citie, which elſe had no Para
lell vnder the Sunne. Shee may not vnfitly bee compared to certaine Pictures, that re
preſent to diuers behol
ders, at diuers ſtations, diuers formes. Look
ing one way, you ſee a beautifull Virgine: an
other way, ſome defor

med

160

med monſter. Caſt an eye vpon her Profeſſi
on, ſhee is a well grac’d creature: turne it vpon her conuerſation, ſhee is a miſhapen ſtigmaticke. View her Peace, ſhee is fayrer then the daugh
ters of men : viewe her Pride, the children of the Hittites and Amo
rites are beautious to her. Think of her good works, then Bleſſed art thou of the Lord: num
ber her ſinnes, then How is that faithfull Citie be
come an harlot !19

Eſa. 1. 21.

To tell of her Charitie, and how many hundreds ſhe

feeds

161

feedes in a yeare, you will ſay with Paul, In this I praiſe her. To tell of her oppreſſions, and how many thouſands ſhee vndoes in a yeare, you will ſay with him againe, In this I praiſe her not. Behold her like a Nourſe drawing her Breſts, and giuing milke to Orphans, you wiſh her Cup to runne ouer with fulneſſe. Behold her like a Horſe leech, ſucking the blood of the Church, to feede her owne ſacrilegious aua
rice; you will ſay her Cup is too full. When

162

wee thinke of her pro
ſperitie, wee wonder at her impietie: when we thinke of her impietie, wee wonder at her pro
ſperitie. O that her Ci
tizens would learne to mannage their liberall fortunes, and to enter
taine the Riuer of Peace that makes glad the Citie of God, with Humilitie and Sobrietie. That when Death ſhall diſ
franchiſe them heere, they may be made free aboue, in that tryumphant Citie, whoſe glory hath neither meaſure, nor end.

The

163

The Life of the Citizens

The Life of the

Citizens

Is Loue:

The life of Peace.

for without the loue of men there can be no peace of God, and there is no loue of God in them that deſire not peace with men. He that loues not the members, was neuer a friend to the Head. To ſay we loue Chriſt, and hate a Chriſtian; is as if a man, while hee was ſaluting or proteſting loue to his freind, ſhould tread on his toes. I know indeed, that euery creature is to bee loued, but in ordine ad Deum :

Religi-

164

Religion doth not for
bid, but rectifie our af
fections. Our Parents, ſpouſes, children, allies, countrymen, neighbors, friends; haue all their due places in our loue: and it were a brutifh do
ctrine to diſpoſſeſſe vs of theſe humane rela
tions. Onely they muſt know their orders and ſtations, and by no meanes vſurpe vpon God: they muſt not be miſtreſſes, but hand
maides to the loue of Chriſt.

But let vs loue them, becauſe they loue God:

165

as reflections of our ſight, which glaunce from the Lord vpon his Image: if God haue their hearts, let them haue our hearts. It is poore to loue a man for that is about him: hee muſt bee loued for that is within him. If wee ſhould account of men as we doe of bagges; prize them beſt that weigh heauieſt, and meaſure out our loue by the Subſidie-booke; ho
nouring a man becauſe he is well cloathed: I ſee then no reaſon, but wee ſhould doe greater

reue-

166

reuerence to the Baſon and Euer on the ſtall, then to the Goldſmith in the Shop; and moſt humbly ſalute Sattin & Veluet in whole pieces, becauſe their virgin-glo
ry was neuer yet raui
ſhed and abuſed into fa
ſhion.

No, but eſpecially let vs loue others, becauſe they feare God, and ſerue Ieſus Chriſt. For as the braine is to the ſinewes, the liuer to the veines, and the heart to the arteries; ſo is Gods loue to humane ſocie
ties: as the very ſoule

167

by which they liue, and the forme that giues them being. Otherwiſe our companies are con
ſpiracies; when we fall in one with another, to fall out with God. Let vs beginne our loues a
boue, deriuing this holy fire from the Altar of Heauen; let our faith inkindle it at the heart of Chriſt, and then like the Cherubins, wee ſhall looke graciouſly one vp
on another, while all faithfully looke vp to the Mercy-ſeate of God.

The

168

The generall State of this Citie.

The generall State

of this Citie.

This is the Corollary of all;

The Eſtate.

euery particular being caſt vp, heere is the ſumme; her vniuer
ſall felicitie. For the il
luſtration whereof, it will not bee vnuſefull, to borrow an inſtance: and wee need not tra
uell farre to ſeeke out ſuch an image or reſem
blance.

Looke wee vpon our owne Nation, the hap
py Module of this Citie of peace. It was ſayd, that in Rome a man might ſee all Countries:

and

169

and the Romans vſed to ſolace themſelues; It is good looking on a Map of the World, vbi nihil in orbe videmus alienum , when wee find nothing in the world which is not our owne. What doth the whole earth produce, which is not yeelded to our enioy
ing? What was once ſayd of Ormus, is true of this Citie, Turne the world into a Ring, and this is the Diamond of it. Like to Gideons Fleece, it hath been wet with the dewe of hea
uen, when drought was

170

on the whole earth be
ſides: Or like Nylus, which keeps within the Bankes, when other Ri
uers ouerflow their con
tinents. Some Nations haue peace, but with
out the Truth: other haue the Trueth, but without Peace: wee haue both Truth and Peace. Our neighbours haue beene exerciſed with troubles, whirled about with hoſtile tu
mults; their eares af
frighted with the thun
der of thoſe murdering pieces: their eyes aga
ſhed with their Temples

and

171

and Tabernacles fla
ming about their heads: Infants bleeding vpon the ſtones, and their a
mazed mothers raui
ſhed ere they can bee permitted to die. The ſhrikes of the dying, and ſlauery of the liuing, vn
der the mercileſſe hands of a killing or inſulting aduerſary; theſe haue beene their diſtracting obiects: none of them come neere vs. There is no rifling of houſes, no flying to refuges, no rotting in Dungeons, no ruinating of Monuments, no ſwelling the

cha-

172

chanels with blood, no fiering of Cities, no Rapes of Virgines, no daſhing of Babes againſt the ſtones, nor caſting them, as they droppe from their mothers wombes, into their mothers flames. But in ſtead of theſe, the truth of the Goſpell is prea
ched, pietie profeſſed, the practiſe of it encouraged; Grace promiſing, and Peace performing, bleſſed rewards.

That is verified in vs, which is recorded of the dayes of Solomon; That hee had peace on all

ſides

173

ſides round about him:

1. Kings 4. 25.

and Iudah & Iſrael dwelt ſafely, euery man vnder his Vine, and vnder his Figgetree, from Dan to Beerſheba. Or as Syluius ſayd of Rhodes; Semper in ſole ſita eſt . The Sun
ſhine of mercy embra
ceth vs, and hath made vs a day of peace, not ſhorter then ſixty yeres: the fauours of God o
uerſhadowing vs, as the Cherubins did the Mer
cie-Seat. I know that Rome frets at this, and let the Harlot rage her heart out: ſhee thun
ders out Curſes, but

(prai-

174

(praiſed bee God) wee neuer more proſpered, then when the Pope moſt curſed vs. Yea, O Lord, thogh they curſe, doe thou bleſſe: their thunder doth more fear then hurt, thy fauour doth more good then they can blaſt. Conuert or confound them that haue euill will at Sion: & ſtill let vs inherit thy Peace, that thou mayſt inherit our praiſe.

This is the Reward of Peace, and of all thoſe that in ſincerity of heart loue her:

2. Cor. 13. 11.

the God of peace ſhall be with them. There

175

be ſix kinds of peace, but the peace of God con
taines all the reſt. The peace of God paſſeth all vn
derſtanding : therefore whoſoeuer looſeth this peace, hath a loſſe paſt all vnderſtanding. But Chriſt foretold vs, that in the world wee ſhall haue no peace.

Ioh. 16. 33.

Indeed no peace Quoad oppoſitionem ſecu
li , yet much peace quoad diſpoſitionẽ Domini . The moſt ſauage diſturbers, Si non reformentur ne pereant, tamen reprimentur ne perimant : if they bee not reformed to ſaue thẽ themſelues, they ſhall be

re-

176

reſtrained from harming vs. If they will not do vs the good they ſhould, yet they ſhall not doe vs the euill they would. Vel inimieus tuus non mane
bit, vel non manebit inimi
cus . Either our enemies ſhall not liue, or they ſhall not liue our ene
mies.

Pſal. 58. 1020.

Either the righteous ſhal reioyce whẽ they ſee the vengeance, and waſh their feet in the blood of the wic
ked. Or the Lord wil giue them fauour in the ſight of their enemies,

Exod. 11. 3

and thoſe that hated them, ſhall cleaue vnto them.

From hence ariſeth

peace

177

peace with our ſelues: a conformitie of affection to reaſon, of reaſon to grace: that the con
flicts which a diſtreſſed conſcience finds with legall terrors, ſhall bee turned to mild embracements. Faith leading the vnder
ſtãding, the vnderſtãding guiding the wil, the will ruling the operatiue po
wers, & Chriſt Ieſus go
uerning all. For indeed hee is the Fountaine of peace,

Rom. 5. 1.

and wee through him beeing iuſtified by faith, haue peace with God. Through the corrupti
on of our nature, and Iu-

ſtice

178

ſtice of Gods nature, we are enemies: and there is no reconciliation, but through the blood o the euerlaſting Coue
nant. He reconciles vs to God, as Ioab did Abſolon to Dauid by the woman of Tekoah: when the whole family roſe vp, & ſaid, Deliuer him that ſmote his brother,

2 Sam. 14 7

that wee may take his life for the life of the ſlaine: and ſo the father & mother ſhal haue no name nor remain
der vpon earth . God hath two ſorts of ſons Angels & men: the Angels that fel, are loſt for euer: men

fell

179

fel, if they were loſt too, where ſhould God haue ſonnes? I know that he needs not man: he hath ſtil the elect Angels, and is able to raiſe ſonnes of ſtones: he can want no
thing while he poſſeſſeth himſelf. Wel, yet in mer
cy Chriſt reconciles vs: Dauid aſkes,

Verſe 19.

Is not the hand of Ioab in all this? ſo we may admire, Is not the hãd of Ieſus in all this? Yes, hee hath made our peace. The Miniſter al
wayes ends his publicke deuotions with the peace of God, & the bleſſing of this Peace reſt vpon vs.

Thus

180

Thus wee haue a reall abridgment of this my
ſtical Citie of Peace; happy euery way. Vigilanc
ie is her Officer of Peace; that hath an eye in the darkeſt angles, and diſ
couers the firſt concep
tions of ſtrife. Diſci
pline is her Clerke of the peace, that keepes the Records, and indicts of
fenders. Authoritie is her Iuſtice of peace: that if any will not be ruled, binds them ouer to the peace. Equitie is her Burſe, where men exchange kindnes for kind
nes: on whoſe ſtayres

In-

181

Iniurie and impoſture durſt neuer ſet their foule feet. Truth is her Standard, which with the Trumpet of Fame ſhall reſound her happi
nes to all nations. Plenty is her Treaſurer, Li
beralitie her Almoner, Conſcience her Chance
lor , Wiſdome her Coun
ſeller , Prayer her Clerk of the Cloſet, Faith her Crowne, Iuſtice her Scep
ter , Maſculine Vertues her Peeres, Graces her Attendants, and Nobi
litie her Maid of Honor.

All her Garments are greene and orient; all

her

182

her paths bee Milke, her words Oracles, and her works Miracles: making the blind to ſee, and the lame to goe, by a merci
full ſupply to their de
fects. Her breath is ſwee
ter then the new blowen Roſe; millions of ſoules lie ſucking their life frõ it: and the ſmell of her garments is like the ſmel of Lebanon. Her ſmiles are more reuiuing then the Vertumnall Sunne
ſhine: and her fauours, like ſeaſonable dewes, ſpring vp flowers and fruits whereſoeuer ſhee walks. Holineſſe is the

Ca-

183

Canopie of State ouer her head, and Tranquilitie the Arras where ſhe ſets her foot. All her Ser
uants wait in order; and can with contentfull knowledge, diſtinguiſh and accept their owne places. Her Court is an Image of Paradiſe; all her channels ſlow with milke, and her Conduits runne wine. Enuy and murmuring, as priuy to their owne guilt, flye from her Preſence. Her Guard conſiſts not of men, but Angels: and they pitch their Tents about her Palace. Laſt-

ly,

184

ly, hauing preſerued and bleſſed all her children on earth, ſhee goes with them to heauen; is wel
comed into the armes of her Father, inueſted Queene with a Diadem of glory, & poſſeſſed of thoſe ioyes, vnto which Time ſhall neuer put

An End.

Notes

Faded ink; missing letters obvious from context. (MS)↑
Verified with Strong’s Concordance. (MS)↑
Verified with Strong’s Concordance. (MS)↑
Evidence provided through Adam’s Sermons 2:312. (MS)↑
Misprint; substitute letter obvious from context. (MS)↑
Verified with Strong’s Concordance. (MS)↑
Heavy impression on verso onbscuring the recto print--checked verse with online Latin Bible. (MS)↑
From the Apocryphal book of Esdras, but cannot find the direct source. (MS)↑
Should be the equivalent of trial, instead of two words. Obvious from the context. (MS)↑
One word: obvious from the context. (MS)↑
Missing letter obvious from context. (MS)↑
Faded ink; Biblical citation obvious from the context. (MS)↑
Faded ink; missing letters obvious from context. (MS)↑
Faded ink; missing letters obvious from context. (MS)↑
Faded ink; missing letters obvious from context. (MS)↑
Faded ink; Biblical citation obvious from the context. (MS)↑
Faded ink; Biblical citation obvious from the context. (MS)↑
Faded ink; missing letters obvious from context. (MS)↑
Faded ink; missing punctuation obvious from context. (MS)↑
Faded ink; Biblical citation obvious from the context. (MS)↑

References

Citation
Adams, Thomas. The works of Thomas Adams: being the sum of his sermons, meditations, and other divine and moral discourses. Ed. James Nichol. Vol. 3. Edinburgh: James Nichol, 1861–1862. Babel Haithi Trust. Open.
This item is cited in the following documents:
- Eirenopolis

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MLA citation

Adams, Thomas. Eirenopolis. The Map of Early Modern London, edited by Janelle Jenstad, U of Victoria, 15 Sep. 2020, mapoflondon.uvic.ca/EIRE1.htm.

Chicago citation

Adams, Thomas. Eirenopolis. The Map of Early Modern London. Ed. Janelle Jenstad. Victoria: University of Victoria. Accessed September 15, 2020. https://mapoflondon.uvic.ca/EIRE1.htm.

APA citation

Adams, T. 2020. Eirenopolis. In J. Jenstad (Ed), The Map of Early Modern London. Victoria: University of Victoria. Retrieved from https://mapoflondon.uvic.ca/EIRE1.htm.

RIS file (for RefMan, EndNote etc.)

Provider: University of Victoria
Database: The Map of Early Modern London
Content: text/plain; charset="utf-8"

TY  - ELEC
A1  - Adams, Thomas
ED  - Jenstad, Janelle
T1  - Eirenopolis
T2  - The Map of Early Modern London
PY  - 2020
DA  - 2020/09/15
CY  - Victoria
PB  - University of Victoria
LA  - English
UR  - https://mapoflondon.uvic.ca/EIRE1.htm
UR  - https://mapoflondon.uvic.ca/xml/standalone/EIRE1.xml
ER  -

RefWorks

RT Web Page
SR Electronic(1)
A1 Adams, Thomas
A6 Jenstad, Janelle
T1 Eirenopolis
T2 The Map of Early Modern London
WP 2020
FD 2020/09/15
RD 2020/09/15
PP Victoria
PB University of Victoria
LA English
OL English
LK https://mapoflondon.uvic.ca/EIRE1.htm

TEI citation

<bibl type="mla"><author><name ref="#ADAM3"><surname>Adams</surname>, <forename>Thomas</forename></name></author>. <title level="a">Eirenopolis</title>. <title level="m">The Map of Early Modern London</title>, edited by <editor><name ref="#JENS1"><forename>Janelle</forename> <surname>Jenstad</surname></name></editor>, <publisher>U of Victoria</publisher>, <date when="2020-09-15">15 Sep. 2020</date>, <ref target="https://mapoflondon.uvic.ca/EIRE1.htm">mapoflondon.uvic.ca/EIRE1.htm</ref>.</bibl>

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JJ

Janelle Jenstad is Associate Professor of English at the University of Victoria, Director of The Map of Early Modern London, and PI of Linked Early Modern Drama Online. She has taught at Queen’s University, the Summer Academy at the Stratford Festival, the University of Windsor, and the University of Victoria. With Jennifer Roberts-Smith and Mark Kaethler, she co-edited Shakespeare’s Language in Digital Media (Routledge). She has prepared a documentary edition of John Stow’s A Survey of London (1598 text) for MoEML and is currently editing The Merchant of Venice (with Stephen Wittek) and Heywood’s 2 If You Know Not Me You Know Nobody for DRE. Her articles have appeared in Digital Humanities Quarterly, Renaissance and Reformation,Journal of Medieval and Early Modern Studies, Early Modern Literary Studies, Elizabethan Theatre, Shakespeare Bulletin: A Journal of Performance Criticism, and The Silver Society Journal. Her book chapters have appeared (or will appear) in Institutional Culture in Early Modern Society (Brill, 2004), Shakespeare, Language and the Stage, The Fifth Wall: Approaches to Shakespeare from Criticism, Performance and Theatre Studies (Arden/Thomson Learning, 2005), Approaches to Teaching Othello (Modern Language Association, 2005), Performing Maternity in Early Modern England (Ashgate, 2007), New Directions in the Geohumanities: Art, Text, and History at the Edge of Place (Routledge, 2011), Early Modern Studies and the Digital Turn (Iter, 2016), Teaching Early Modern English Literature from the Archives (MLA, 2015), Placing Names: Enriching and Integrating Gazetteers (Indiana, 2016), Making Things and Drawing Boundaries (Minnesota, 2017), and Rethinking Shakespeare’s Source Study: Audiences, Authors, and Digital Technologies (Routledge, 2018).
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- Jenstad, Janelle. Building a Gazetteer for Early Modern London, 1550-1650. Placing Names. Ed. Merrick Lex Berman, Ruth Mostern, and Humphrey Southall. Bloomington and Indianapolis: Indiana UP, 2016. 129-145.
- Jenstad, Janelle. The Burse and the Merchant’s Purse: Coin, Credit, and the Nation in Heywood’s 2 If You Know Not Me You Know Nobody. The Elizabethan Theatre XV. Ed. C.E. McGee and A.L. Magnusson. Toronto: P.D. Meany, 2002. 181–202. Print.
- Jenstad, Janelle. The City Cannot Hold You: Social Conversion in the Goldsmith’s Shop. Early Modern Literary Studies 8.2 (2002): 5.1–26..
- Jenstad, Janelle. The Gouldesmythes Storehowse: Early Evidence for Specialisation. The Silver Society Journal 10 (1998): 40–43.
- Jenstad, Janelle. Lying-in Like a Countess: The Lisle Letters, the Cecil Family, and A Chaste Maid in Cheapside. Journal of Medieval and Early Modern Studies 34 (2004): 373–403. doi:10.1215/10829636–34–2–373.
- Jenstad, Janelle. Public Glory, Private Gilt: The Goldsmiths’ Company and the Spectacle of Punishment. Institutional Culture in Early Modern Society. Ed. Anne Goldgar and Robert Frost. Leiden: Brill, 2004. 191–217. Print.
- Jenstad, Janelle. Smock Secrets: Birth and Women’s Mysteries on the Early Modern Stage. Performing Maternity in Early Modern England. Ed. Katherine Moncrief and Kathryn McPherson. Aldershot: Ashgate, 2007. 87–99. Print.
- Jenstad, Janelle. Using Early Modern Maps in Literary Studies: Views and Caveats from London. GeoHumanities: Art, History, Text at the Edge of Place. Ed. Michael Dear, James Ketchum, Sarah Luria, and Doug Richardson. London: Routledge, 2011. Print.
- Jenstad, Janelle. Versioning John Stow’s A Survey of London, or, What’s New in 1618 and 1633?. Janelle Jenstad Blog. https://janellejenstad.com/2013/03/20/versioning-john-stows-a-survey-of-london-or-whats-new-in-1618-and-1633/.
- Shakespeare, William. The Merchant of Venice. Ed. Janelle Jenstad. Internet Shakespeare Editions. Open.
- Stow, John. A SVRVAY OF LONDON. Contayning the Originall, Antiquity, Increase, Moderne estate, and description of that Citie, written in the yeare 1598. by Iohn Stow Citizen of London. Also an Apologie (or defence) against the opinion of some men, concerning that Citie, the greatnesse thereof. With an Appendix, containing in Latine, Libellum de situ & nobilitate Londini: written by William Fitzstephen, in the raigne of Henry the second. Ed. Janelle Jenstad and the MoEML Team. MoEML. Transcribed. Web.
Martin D. Holmes

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Programmer at the University of Victoria Humanities Computing and Media Centre (HCMC). Martin ported the MOL project from its original PHP incarnation to a pure eXist database implementation in the fall of 2011. Since then, he has been lead programmer on the project and has also been responsible for maintaining the project schemas. He was a co-applicant on MoEML’s 2012 SSHRC Insight Grant.
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Thomas Adams

(b. 1583, d. 1652)

Clergyman.
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- Adams, Thomas. The deuills banket described in foure sermons. London: Thomas Snodham, 1614. STC 110.5. EEBO.
- Adams, Thomas. Diseases of the soule a discourse diuine, morall, and physicall. London: George Purslower for John Badge, 1616. STC 109. EEBO.
- Adams, Thomas. Mystical bedlam, or the vvorld of mad-men. London: n.p., 1615. STC 124. EEBO. Subscr.
- Adams, Thomas. The works of Thomas Adams: being the sum of his sermons, meditations, and other divine and moral discourses. Ed. James Nichol. Vol. 3. Edinburgh: James Nichol, 1861–1862. Babel Haithi Trust. Open.
John Calvin

(b. 1509, d. 1564)

Theologian and father of Calvinism.
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- Eirenopolis
John Grismand

Bookseller, printer, and typefounder.
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- Critical Introduction to Thomas Adams’s Eirenopolis
- Eirenopolis
Henry IV

Henry This numeral is a Roman numeral. The Arabic equivalent is 4IV King of England

(b. 1367, d. 1413)

King of England 1399-1413.
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Mary I

Mary This numeral is a Roman numeral. The Arabic equivalent is 1I Queen of England Queen of Ireland

(b. 18 February 1516, d. 17 November 1558)

Queen of England and Ireland 1553-1558. Buried at Henry VII’s Chapel.
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Augustine Matthews

Printer.
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Locations

St. Paul’s Alley

Henry Harben describes the general location of St. Paul’s Alley in noting that it is In Castle Baynard Ward and Farringdon Ward Within (Harben 459). Also known simply as Paul’s Alley, the lane’s positioning on Ogilby and Morgan’s 1677 map is directly north of the west end St. Paul’s Cathedal. The alley runs north-to-south and intersects with Paternoster Row. The alley, like St. Paul’s Cathedral itself, was integral to the early modern book trade.
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The Wall

Originally built as a Roman fortification for the provincial city of Londinium in the second century C.E., the London Wall remained a material and spatial boundary for the city throughout the early modern period. Described by Stow as high and great (Stow 1: 8), the London Wall dominated the cityscape and spatial imaginations of Londoners for centuries. Increasingly, the eighteen-foot high wall created a pressurized constraint on the growing city; the various gates functioned as relief valves where development spilled out to occupy spaces outside the wall.
The Wall is mentioned in the following documents:
Bishopsgate
Bishopsgate is mentioned in the following documents:
Ludgate

Located in Farringdon Within Ward, Ludgate was a gate built by the Romans (Carlin and Belcher 80). Stow asserts that Ludgate was constructed by King Lud who named the gate after himself for his owne honor (Stow 1: 1).
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Aldgate

Aldgate was the easternmost gate into the walled city. The name Aldgate is thought to come from one of four sources: Æst geat meaning Eastern gate (Ekwall 36), Alegate from the Old English ealu meaning ale, Aelgate from the Saxon meaning public gate or open to all, or Aeldgate meaning old gate (Bebbington 20–21).
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St. Paul’s Cathedral

St. Paul’s Cathedral was—and remains—an important church in London. In 962, while London was occupied by the Danes, St. Paul’s monastery was burnt and raised anew. The church survived the Norman conquest of 1066, but in 1087 it was burnt again. An ambitious Bishop named Maurice took the opportunity to build a new St. Paul’s, even petitioning the king to offer a piece of land belonging to one of his castles (Times 115). The building Maurice initiated would become the cathedral of St. Paul’s which survived until the Great Fire of London.
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Cripplegate

Cripplegate was one of the original gates in the city wall (Weinreb, Hibbert, Keay, and Keay 221; Harben). It was the northern gate of a large fortress that occupied the northwestern corner of the Roman city.
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Moorgate
Moorgate is mentioned in the following documents:
Newgate
Newgate is mentioned in the following documents:
Westminster Hall

Westminster Hall is the only surviving part of the original Palace of Westminster (Weinreb and Hibbert 1011) and is located on the west side of the Thames. It is located on the bottom left-hand corner of the Agas map, and is labelled as Weſtmynſter hall. Originally built as an extension to Edward the Confessor’s palace in 1097, the hall served as the setting for banquets through the reigns of many kings.
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King’s Bench
King’s Bench is mentioned in the following documents:

Organizations

EEBO-TCP

Early English Books Online–Text Creation Partnership

The EEBO-TCP is a partnership with ProQuest and with more than 150 libraries to generate highly accurate, fully-searchable, SGML/XML-encoded texts corresponding to books from the Early English Books Online Database. Website.
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Notes

References

Citation

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Personography

LS

Roles played in the project

Contributions by this author

Lucas Simpson is a member of the following organizations and/or groups:

Lucas Simpson is mentioned in the following documents:

TEH

Roles played in the project

Contributions by this author

Tracey El Hajj is a member of the following organizations and/or groups:

Tracey El Hajj is mentioned in the following documents:

JT

Roles played in the project

Contributions by this author

Joey Takeda is a member of the following organizations and/or groups:

Joey Takeda is mentioned in the following documents:

TLG

Roles played in the project

Contributions by this author

Tye Landels-Gruenewald is a member of the following organizations and/or groups:

Tye Landels-Gruenewald is mentioned in the following documents:

MS

Roles played in the project

Contributions by this author

Michael Stevens is a member of the following organizations and/or groups:

Michael Stevens is mentioned in the following documents:

CB

Roles played in the project

Contributions by this author

Cameron Butt is a member of the following organizations and/or groups:

Cameron Butt is mentioned in the following documents:

KMF

Roles played in the project

Contributions by this author

Kim McLean-Fiander is a member of the following organizations and/or groups:

Kim McLean-Fiander is mentioned in the following documents:

JJ

Roles played in the project

Contributions by this author

Janelle Jenstad is a member of the following organizations and/or groups:

Janelle Jenstad is mentioned in the following documents:

Janelle Jenstad authored or edited the following items in MoEML’s bibliography:

MDH

Roles played in the project

Contributions by this author

Martin D. Holmes is a member of the following organizations and/or groups:

Martin D. Holmes is mentioned in the following documents:

Thomas Adams is mentioned in the following documents:

Thomas Adams authored or edited the following items in MoEML’s bibliography:

John Calvin is mentioned in the following documents:

John Grismand is mentioned in the following documents:

Henry This numeral is a Roman numeral. The Arabic equivalent is 4IV King of England

Henry IV is mentioned in the following documents:

Mary This numeral is a Roman numeral. The Arabic equivalent is 1I Queen of England Queen of Ireland

Mary I is mentioned in the following documents:

Augustine Matthews is mentioned in the following documents:

Locations

St. Paul’s Alley is mentioned in the following documents:

The Wall is mentioned in the following documents:

Bishopsgate is mentioned in the following documents:

Ludgate is mentioned in the following documents:

Aldgate is mentioned in the following documents:

St. Paul’s Cathedral is mentioned in the following documents:

Cripplegate is mentioned in the following documents:

Moorgate is mentioned in the following documents:

Newgate is mentioned in the following documents:

Westminster Hall is mentioned in the following documents:

King’s Bench is mentioned in the following documents:

Organizations