Eirenopolis: THE CITIE OF PEACE. Surueyed and commended to all Christians.
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.

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

To all that loue PEACE and TRVTH.
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, refuse to meddle with it. Let such take the course of their vnhappy precipice into euerlasting vnquietnesse, 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 This text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)doThis text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)th please them. As if a man were lesse then mad, that will leap into the fire, This text has been supplied. Reason: Type not (sufficiently) inked. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)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 other: The former would break our peace with Christ; the latter with our selues & the Church: boThis text has been supplied. Reason: Type not (sufficiently) inked. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)th these are almost desperate. But there is a third, Pax Politica, a ciuill Peace: and the common disturbers of this are such contentious spirits; that either vnprouoked, out of mischieuous intention: or being 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 Christs blessed Legacie to his Church; and we are the Ministers whom he hath chosen to see it payed. Executours are often sued for the bequests giuen by dead Testators: Loe here a Legacie without suing from a liuing Father. Embrace it, and bee regulated by it: so shall your hearts finde present comfort, and your soules eternall life in it.
The heartie desirer of your Peace.

PEACE is the Daughter of Righteousnes, and the moThis text has been supplied. Reason: Type not (sufficiently) inked. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)ther of knowledge, the nurse of Arts, and the improuement of all bles-
sings. It is delectable to al that taste it, profitable to thē that practise it; to thē that look vpō it, amiable; to them that enioy it, a benefit inualuable. The building of Christianity knows no other materials: if we looke vpon
Ephes. 4.4
the Church it self, There is one body: if vpō the very soule of it, There is one Spirit: if vpō the endowment of it, There is one Hope: if vpon the head of it, There is one Lord: if vpon the life of it, There is one Faith: if vpon the doore of it, There is one Baptisme: if vpon the
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; PacĕThis text has been supplied. Reason: Dirt on the page, tearing, etc. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)nte 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 milken hand carries an Oliue branch, the Symbole and Embleme of quietnesse. She hath the
face of a glorious Angell, alwaies looking towards righteousnesse, as the two Cherubins looked one vpon the other, and both vnto the Mercy-Seate. Her Court is the inuincible Fort of integrity; so guarded by the diuiue prouidence; that Drummes, Trumpets, and thundring Canons, those lowd Instruments of war, (I meane Blasphemy, Contention, Violence) may affront her, but neuer affright her. Shee hath a bounteous hand, virtuall like the Garment of
Christ; if a faithfull soule can come to touch it, to kisse it; all her vexations are fled, her conscience is at rest. Her bowels are full of pitty: shee is alwayes composing salues for all the wounds of a broken heart. Sedition and tumult her very soule hates: shee tramples iniuries and discords vnder 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 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 bequeathed to his Church: the Apostle from his Master sent it as a token to the Corinthians: and I from the Apostle commend it as a Iewell to all Christians;
2. Cor. 13. 11
Liue in
Peace, and the God of Loue and Peace shall bee with you. Which conclusion of the Epistle containes the blessing of the Apostle: a Valediction, and a Benediction. They are in part Hortatory, in part Consolatory: the vertue to which he perswades them, and the reward which hee promiseth them. There is a sweet symphony, and respondent proposition betweene the Counsell and the Comfort; the Actiue Peace, and the Factiue Peace: for seeking peace on Earth, we
shall find peace in Heauen: 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 other is the glorious Crowne of our life in Heauen.
That wee may not cherish too weake an opinion of this duty, wee must know, that this Apostolicall 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 law; as Lycurgus taught: Generalitas, Bonitas, Possibilitas. It must be Generall, Good, Possible.
Generall, so that all be tied to the obedience of it. Else it were like Anacharsis law, a cobweb to catch flies: or those tyranous cēsures, which are made to vex Doues, while they are indulgent to Buzzards.
It must be Good, for none are bound to the obedience of vniust things. If it haue an indifferent extent to good or bad, there is easily
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 Naturæ dictamen. Nemo tenetur ad impossibile: none are to be tyed 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
The equity of Peace
none can plead immunitie. Good, none taxe it of iniquitie. Possible, none can say, it is beyond their abilitie. But it may be obiected. If you require it Generall, 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 Apostle inserts two cautions. If it be possible,
Ro. 12. 18 This text has been supplied. Reason: The text is not clear for some reason not covered by other available values. Evidence: The text has been supplied based on an external source. (MS)εἱ δυνατὁν1, and This text has been supplied. Reason: The text is not clear for some reason not covered by other available values. Evidence: The text has been supplied based on an external source. (MS)τὁ ἑξ ὑμνος2
as much as lyeth in you; liue peaceably with all men. For there are some cases
in which ὄυ δυνατὁν, it is not possible.
2 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 intThis text has been supplied. Reason: The text is not clear for some reason not covered by other available values. Evidence: The text has been supplied based on an external source. (MS)r3ans.
but euen to stand and discourse with them, which is Sinne delighting: yea euen to walke a turne with them, which is Sinne entring:
teaching vs to shunne the very acquaintance of their counsels.
But wicked men cannot be auoided;
The termes of Peace distinguished.
and so long as wee are in this world, wee must conuerse with men of the world. To answer this, we must distinguish betweene offenders, and offences: we may haue no peace with the one, true peace with the other. There are two names,
Homo & Peccator: a Man, and a Sinner. Quod Peccator est, corripe: quod Homo, miserere. As he is a Sinner,
reforme him: as he is a man, the Image of God, pitie him. Doth thy Brother sinne of ignorance? Dilige errantem, interfice errorem: kill the error, preserue thy brother. Doth hee offend of frailty? Bee at peace (cum hominibus, non cummoribus) with the man, not with the manners. Trespasseth hee of malice? Hate (vitium, not virum) the disease, not the patient. Howsoeuer these infirmities are ineuitable, still wee may haue Peace, Cum malis, licet non in malis: with
euill men, though not in euill matters.
Indeede let him that hath aThis text is the corrected text. The original is n (KL)uthority, correct malicious offences: for that is not like a rauisher to abuse, but like a Chāpion to vindicate the honour of peace. Yet still Cum corrigat malitiam, diligat personam; let him correct the transgression, loue the person.
But how shall we answere that of the Psalmist?
Psal. 59. 5.
Be not mercifull to them that sinne of malitious wickednesse. This was not Precantis votum, sed Prophetantis vaticini-
um: not the request of a Petitioner, but the prediction 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 that be in tune, are not stirred. Our Doctrine and Profession are tuned to the blessed Gospell, that infallible Canon of Truth, and therefore must not bee changed. Their Faith and Religion iarreth and erreth from that; therefore must bee proportioned to ours, if they will endeThis text is the corrected text. The original is n (KL)uour a perfect Harmony.
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 This text has been supplied. Reason: The text is not clear for some reason not covered by other available values. Evidence: The text has been supplied based on an external source. (MS)έίρηνευέτε4 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 imitates 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 about it: many are content to embrace it, but they are ashamed to seek it: most men lōue it, few practise it. The vse com-
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 Speculatiue peace, is like an Historicall knowledge: such as he that hath bin alwayes confined to his study, may haue of forraine countries: so wee make a conquest of peace, as the byword sayes, our Fathers wonne Boloigne; who neuer came within the report of the Canon. Or if the Grecians kept
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 experience 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 continuall running in commerces, the proper end it was coyned for. The best land will yeeld smal
encrease, if it be not tilled: 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 Method.
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 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 Innocence; she must doe no wrong. The second is Patience; she must suffer wrong. The third is Beneficence; she must doe good in stead of wrong. The fourth is Recompence; she must make liberall and iust satisfaction for any committed wrong. There is also a Posterne Gate, and that is Humility. A gate indeed,
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 Inheritance, eternall Glory.
The Wals of Peace.
Are Vnitie and Con-
cord. Omnis Societas est corpus politicum: and it is in a Citie, as in a Bodie: there are many members, one body: many Citizens, one Citie.
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 only one House, so wee may haue enemies of our owne houshold. But one
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 mēbers are single; as the tongue is one, to speake one truth:
Mutuall Loue.
the heart one, to entertaine one God. Other are Gemina, Germana; their forces are doubled to supply mutuall defects. Some are stronger, as the armes and leggs; for the supportation of the weaker. Thus qualified are all the faithfull citizens of Peace; preser-
uing an vnanimitie in affection, a sympathy in affliction, a ready helpe to the most needful condition. 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 deliuerāce of the oppressed.
Prouidence of parts for the vvhole
The mēbers prouide one for another: the eye sees not only for it selfe,
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 preferre a priuate good before a publike; is to fa-
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 thriuing; as if all were taken from our selues that is giuen to our neigh-
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,
1 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 after me, yet is before me: Some come after vs in wealth, that may goe before vs in grace. The poore man is not so many pounds behinde the rich for this world, as he may be talents before him for the world to
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 members.
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 Citie must bee whole,
Schisme dangerous.
no breaches in them, least this aduantage the enemies 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 wickednesse. It is said of Pilate Tradidit Iesum volunThis text has been supplied. Reason: Heavy type or writing on reverse obscuring text. Evidence: The text has been supplied based on an external source. (MS)tati earum;
Luk 23. 25
Hee deliuered
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 disquieting her neighbours. Thus Dum singulæ 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 many a rich Ahabs eyesore; would Doues doe thus? Numbers are still on the wing, to prey vpon 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 anothers eyes, to make the Lawyers sport. When
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 enemy that watcheth his time, and while wee wound one another, hee wounds vs all.
If the members bee pulled asunder,
Distraction mortall.
they all rott: the distraction of parts is the dissolution of the whole. If we forsake the peace of our Mother, wee put our selues vpon record for bastards Discontēt with our owne portions and
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 fainThis text has been supplied. Reason: The text is not clear for some reason not covered by other available values. Evidence: The text has been supplied based on guesswork. (MS)e5 to quiet their insurrections. While men will not rest satisfied with their owne determinate stations; but inuade the seueralls and proprieties of others; what can bee expected but destruction? If there be Contention on this side, and Ambition on that side, there will bee confusion on all sides. While Iudah was hot against
Israel, and Israel hott against Iudah, the King of Syria6 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 Bishopsgate; the Ministers of the Gospell being both
the Preachers and Precedents of Innocencie. If men would abstaine from doing wrong, the Peace could not be broken. 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 whereby God will iudge men
guilty: now there is no malefactor going to the barre for his tryall, would willingly haue that euidence found about him, that should cast him. Iratus non videt 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 remoue either our sight from it, or it from our sight, but that which of-
fends our soules, we too often lay next our heart. But, it is the voice of transportiue fury, I cannot moderate my anger. Cannot? Wherfore serueth grace, but to mortifie such natural, yea rather vnnatural passions?
How easily doth this rage often inueterat; making some so angry with men, that they will searse bee pleased with God himselfe! And either he must take thē with their anger, or let them alone. So soone it rankles into malice, & that is full opposite to Innocence.

What shall a man do? In this sudden fitt shall he come to the Lords Table, or forbeare it? Si non accesserit, periculum: Si accesserit, damnum. To refuse the Sacrament in anger, is euill: to receiue it in anger, thats worse. Is the Body & Bloud of Christ no more worth, but that for loue of a peeuish humour 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
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 Sacrifice. In the Leuiticall Law no vncleane thing might be touched: if it were touched, the Temple by that person must not be approched. Now for the Israelite to absent himselfe from the assembly of Saints, and seruice of God, was ponderous: to come so polluted, was dange
rous. He knew the remedie; either not to be vncleane at all, or soone to get himselfe clensed. The first best is to harbour no malice; the next to deliuer our selues from it with all possible speed.
In a word, let vs turne our anger whē it comes, another way. Let all our hate be the hate of sin; and all our anger bent against our owne corruptions. Let our wrath, like the Shepheards dogge, sleepe till the Wolfe comes. Be we at peace with God by re
pentāce, with our neighbour by innocence, with our owne heart by a purified and pacified conscience; 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 patiēce; the poore soules there learne to suffer. The first entrance of peace is to doe no iniury, the next is to suffer iniury. It is one speciall commendation of Charitie, that it suffers
all things; Pro fratribus, a fratribus, propter fratres. 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 brethren wee must put vp some wrong, rather then make a flaw in the smooth passage of peace. Because of our brethren, and for the Elects 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 a temporal losse, to procure their eternall good.
According to the Apostles 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 themselues in laying their heads, one vpon the backe of another: the formost hauing none to support him, changeth
his place, and rests his head vpon the hindmost. Beare thou with his curiousnes, hee doth beare with thy furiousnes: let mee beare with his arrogance, hee doth beare with my ignorance. In Architecture, all stones are not fit to bee laid in euery part of the building: but some below, as the fundamentall, and chiefe cornerstone 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 is the Head of the corner, the Foundation that supports all. Gracious 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 Italians haue a Prouerbe; Hard without soft, the wal is nought. Stones cobbled vp together, without morter to combine them, make but a tottering wall. But if there be morter to ciment them,
and with the tractable softnesse of the one to glew and fixe the solide haThis text has been supplied. Reason: Omitted from the original text due to a printing or typesetting error. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)r7dnesse of the other; this may fortifie it against 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 peruerse 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 duration of peace. When
yron meets yron, there is a harsh and stubborne iarre: let wooll meete that rougher mettal, and this yeelding turnes resistance into embracements.
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. Infœlix victoria qua hominem 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 à Domino,
Psal. 62. 5.
as the Fathers read it: and indeed who can giue this patience, but God? Paul had many liues, yet he sacrificed them all;
Cor. 15.
I die daily. Etsi non mortis experientia,
31. Chrys.
tamēn proposito. Though he could loose but one, yet in regard of his patience and purpose, hee was ready to loose them all.
Nor is Christian patience thus confined within the bearing of iniuries; but it extends also to the remitting of them. Some can suffer for the present, as Ha-
man before Mordecay, Animo vindicandi. Forgiuenesse is the demonstration of patience. Not to contest because wee cannot conquer, is called Patience perforce: but can we remit? The ciuill man can forbeare, the Christian must forgiue. Let vs bee remisse to note a wrong, remissiue to forget it, writing all our iniuries in the dust. Yea, let humilitie sweetly order our forgiuenes:
for Grauissima pœna est contumeliosa venia: a proud and scornfull pardon, is a reproch-
full wrong; there is in it more bitternesse then mercie; more punishment then reconcilement.
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 forgiue, but I cannot forget; is the faint reseruation 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
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 intreat thee to bee friends with thy brother,
Mat. This text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)58. 24.
when thou commest to the holy Altar with thy gift, and remembrest thy offended brother: Leaue there thy gift, first be reconciled to him, then offer to God. A gift doth pacifie wrath, and God is
pleased with our Sacrifice vpon his Altar: yet Cum omnis culpa munere soluatur,
sola iniuria incondonata reijcitur: when euery fault is solued with a gift, Iniury alone is sent away without pardon.
Therfore Qualem vis erga te esse Deum,
IsodoGap in transcription. Reason: Smudging dating from the original print process.[…]
talem te exhibeas erga proximum: bee thou to thy brother on earth, as thou wouldest haue thy Father in heauen bee to thee. Si lædens, pete veniam: si læsus, da veniam. If an iniurer, aske pardon: if a sufferer, giue
pardon. Be we so farre from expecting his submission, that wee tender our This text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)r9emission; and meet the trespasser with a pardon before hee aske it.
Dissensio ab alijs, à te reconciliatio incipiat. Let strife begin from others, bee thou first in reconcilement. 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 to vs are but small; valued with ours against God who is infinite. 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 only 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 a vertue of olde times, not so much now in fashion. The heathen Moralist said, wee must vse men thus; Benevelle omnibus, benefacere amicis; 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, home-borne and strangers, friends & enemies. 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 maketh 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
puissant enemy; yet whē all was done,
Eccl. 9. 15.
no man remembred that poore man. But if hee
Ecclus. 13. 23.
stumble, 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 prouide 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 prouides 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 Angels without angels in their purses to pay for it, they should find cold entertainment.
Friends and enemies; for friends, many wil be at peace with them, till they bee put to the triall
by some expressiue action. 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 reckoning lesse. Loue your enemies,
Mat. 5. 44.
blesse them that curse you, doe good to them that hate you, and pray for
them that despitefully vse you. Doe vnto them deeds of amitie, deeds of charitie, deeds of pietie. Of amitie, Loue them that hate you: of Charitie, Doe good to them that hurt you: of Pietie, Pray for thē 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 thē that persecute you. Loue your enemies,
there is Affectus cordis: Doe them good, there is Effectus operis: Pray for them, there is Perfectio charitatis. But the wiseman counsels;
Eccl. 12. 5. 7.
Doe well to him that is lowly, but giue not to the vngodThis text has been supplied. Reason: Type not (sufficiently) inked. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)ly. And Giue vnto the good, not to the sinner. Though not Qua impius, and quia impiuThis text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)s10; yet qua homo; and quia homo, wee must releeue him. Cherish himselfe, not his sinne. Wee must loue him, non quoad culpam, sed quoad naturam. They are Gods children, licet insani, although they be sick; and
our brethren, licet infirmi, although they bee weake. Therefore for the conformitie of nature, 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 Charitie. 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 pitie vpon mans imperfection, let vs doe good to all.
Through the gate of Beneficence, doth the charitable man enter into 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 trouble-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 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 superfluous 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 prayers, then open them againe with your thankfull 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; 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 gaThis text has been supplied. Reason: Dirt on the page, tearing, etc. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)te. It were far better comming 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 Beneficence: but if they haue failed in these, they must be admitted by recompence, or not at all. The first best is to do no iniury; the next is Satisfaction, to make amends for that wee haue done.
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, because 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 compels a man to sinne; except that the heart being euill, will giue of
fence. As it is necessary for him that comes to the fire, to be made hot:
but there is no necessity that hee come vnto the fire.
The malady of offences, will bee contracted, therefore the onely Cure is by Satisfaction. That wee may know how to doe this, the Scripture sets downe diuers degrees in the accomplishment of this Satisfaction for iniuries. First, he must goe to the party wronged. Secondly, He must confesse his fault. Thirdly, He must
humble himself. Fourthly, He must make restitution. Fiftly, Hee must reconcile himselfe. Sixtly, and this must be done quickly, with all possible 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 vndertaking, and ouertaking of peace: but man is natu-
rally so good a constructor of his owne doings, that will hee confesse his fault?
Num. 5. 7.
Yes, He shall confesse his trespasse.
An ingenious nature may be brought to acknowledge his fault: but will Pride, the contention-maker, admit Humilitie? will hee stoope to him hee hath abused? From insultation 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 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 nature requires total satisfaction, but will hee besides giue dammages? The law of the Land allowes dammages; but now will hee giue any ouerplus to make an attonement? or bee at so much coast as to buy a reconcilement, rather then misse it? He must: Zacheus restores foure-
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. Otherwise, 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 delights to quarrell with his? But suppose the iniurer doth intreate and perswade himself, without prThis text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)e11uailing, 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 reuenge, suddenly; who can so preuaile ouer him selfe? He must doe it
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, &c.
Non experieris Deum tibi propitium, nisi proximus te sentiat sibi placatum. Strife with our brother makes our best seruices vnacceptable to our Father. The Lord despiseth his own worship, to maintain our charitie: and will not be
found of vs,
till we haue found our brother, to make our peace with him. Come not to the Temples, heare no Sermons, say not your praiers, 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 Inferior, to deprecate strife? Yes, Abraham disdained not to goe vnto Lot, the
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 mischiefe, would yet think, how after all iniuries to others, they doe this greatest iniury to their owne soules; that for want of a iust compensation, they exclude themselues from the blessing of Peace!
These bee the maine Gates, there is a little Po-
sterne besides, that is Humilitie: 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 surly, to come in by Patience: he hath no minde to come in by Benefaction: 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 admitted to peace. Pride is alwayes enuious & contumelious, thinking shee addes so much to her
owne reputation, as shee detracts from others: she is no fit neighbor for Peace.
Heauen is a high Citie, yet hath but a low Gate.
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 endure a vicine prosperity, nor the other a superior
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 humilitie, they shall neuer find peace in ambition. The safest way to keepe fire, is to rake it vp in embers: the best means to preserue peace, is in humblenesse. The tall
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 slaughters against poore Christians. But when Christ had thundred him from his horse, broken his wild spirit to humilitie, thē he was fit for peace. God, that often effectuates his owne will by contraries, makes trouble the preparation for peace: as a father corrects his vnruly children
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 prosperiThis text has been supplied. Reason: Type not (sufficiently) inked. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)tie within thy palaces. But hath she no aduersaries? Yes, there is an enemic that beleaguers this Citie; Con
tention. Whose army is diuided into two Bands or Troups;
The Enemies of Peace.
the one called the Ciuill, the other the Vnciuill: the Ciuill are Law-quarrels, the vnciuil are Sword-quarrels. 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. Either 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 very conuenient, beeing not so olde as peace, built since the birth of strife. These enemies pursue vs, vel ferro, vel foro,
as that Father saith.
The first Troupe.
when vpon euery 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 vpon his honor were more weighty, then if the state of Christendome, or the glory of God lay vpon
it; cryes Reuenge, offers the stab, threatens the pistoll. How is that precious 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,
This text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)212 Sam. 3. 27. & 20. 10.
a speeding place: so he treacherously slew Abner and Amasa. O that men should venture their liues vpon one anothers sword, as if they had no soules to be ventured vpon the sword of
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 quarrell, 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, our Father will part vs: & they whose soules haue peace, shall be sent to a prison where is no peace: that seeing they loue qùarrels, they may haue fighting enough with infernall spirits. But perhaps there bee some who make no other reckoning, resoluing with him in the Orator, Hodie cœnabimus apud Inferos: to night wee will sup together in hell. As it is reported of two to haue fought vnder the gallows: desperately fore-casting, that if the one were
there killed, the other should there be hanged.
By the toleration of this Duel in France, that kingdome lost in tenne yeres six thousand Gentlemen; as themselues report. Wretched men! for Occiser lethaliter peccat,
& occisus æternaliter perit: the homicide sins deadly, and the slaine (without vnexpectable mercy) perisheth eternally. 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 can kill,
it is true prowesse and honour to giue life, and preserue it Simeon and Leui seemed to haue iust cause;
Gen. 34. 31
the Whoring 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 secrecy. Thou sayst of thy contendent, he shal haue as good as he brings, yet thy self condemnest that hee brings for euill.
Ne vtaris inimico præceptore, let not thy enemie teach thee to doe that, which thy selfe detestest
in him. Because wee receiue iniuries without right, shall wee returne them without law?
Sometimes this ariseth from the wine, Bacchus ad arma vocat: and lightly it makes men aptest 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. Commonly it proceeds from vnaduised anger; as if any thing done in fury, were
not done in folly. The cholericke man is like one that dwels in a thatched house; who being rich in the morning, by a sodaine fire is a beggar before night. It was the decree of Theodosius, by the counsell of S. Ambrose; that execution after a seuere sentence should be deferred thirtie dayes: that the heat being qualified, the seueritie might be moderated.
But they obiect, This is to stand by like fooles, while wee suffer others to abuse vs: no, that is
not folly, which the Lord hath commended for wisdome. The shot of the Cannon hurts not Wooll, and such yeelding things; but that which is hard, stubborne, and resisting: the rage of our roaring sonnes is tamed by patience. 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.
The other Troupe.
there is another Battalia of aduersaries that turne their chal
lenge into a Writ; the field appointed is Westminster 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 Execution. One sayes, To beare this, is against my conscience: when indeed hee meanes it is against his concupiscēce. If the Plaintife goe no further then the Court of his owne affections, the defendant shal neuer
haue audience: for he is Amicus Curiæ.
Pro. 18. 17.
He that is first in his owne cause, seemeth iust: but his neighbour commeth, and searcheth him: hee is no competent Iudge in his own matter. It will beare an action, saith the Lawgiuer, this enflameth passion in the Law-goer.
O that men could see the folly of this litigiousnesse. 1. That hee is not in the state of grace, but a meere carnal man. This is Saint Pauls argument to the Corinthians; If there be contentions amongst you,
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 enemies: we may say of him as the Angel said to Hagar concerning her son Ishmael;
Gen. 16. 12
His hand is against euery man, and euery mans hand against him. 3. That he vexeth himselfe without need: they that goe to Law for trifles, are like nice people that continually lie in the hands of Chirurgians, and Phisicians, for pimples & warts: wher-
as the Physician and Lawyer are for necessitie, 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 Lawyers 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 honor: alas, so doth the spider,
Pro. 30. 28.
euen in kings pala-
ces. So did the Deuill, when the Sons of God presented themselus before him,
Iob. 2. 1.
Satan was ther also. 4. They consider not the root of contentions, as the Apostle describes them: want of Wisdome to compound controuersies; Is there not one wise man among you,
1 Cor. 6. 5. &c.
able to iudge betweene brethren? Want of loue, Brother is against brother. Want of Patience; Why do ye not rather suffer wrong? Want of Iustice; Ye defraud and do wrong. For want of Iustice, foro conscientiæ, they
prosecute their malice, foro Iustitiæ. 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 seruāt sped; notwithstanding the Lord forgaue him at his request,
Mat. 18. 22
because he did not forgiue his brother at his intreaty, he was deliuered ouer to the tormentors.
Fiftly, they weigh not how they are deceiued. Lawyers first inuented
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 possession. And for those that can tarry the leasure of the Lawe, they haue quirks & delayes: which are like the corrosiue plaisters of an vnconscinable Leach, that turnes a small greene wound to an incurable Fistula, by poysoning and exulceration of it for filthy lucre. When a man must
die without mercy, it is some ease to die quickly, and bee out of his paine. But such, when they purpose to murther a mans estate, haue tricks to keepe him long a dying: 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
som ayre, wher the coũtrey is full of thriuing Physitions: Si valeant homines, arstua, Phœbe, iacet. 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 possession of their soules by patience. In Olympiacis certaminibus, Diabolo consecratis;
In the games of Olympus consecrated to the Deuill, hee had the glory of the day, that gaue most wounds, and came off himselfe vntouched. In stadio Christi non est ea certādi lex, sed contraria: In the race of Christianitie, 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,
rather let him turne the other cheeke; this is Christs counsell. His cloke is taken from him, it is neere him a garment; of necessary comlinesse, a cloke: of singular 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 also. Fœlix ille, si nudus corpore, sit nudus malicia: there is a wedding garment to cloth such.
I am no Anabaptist, nor Libertine, to deny the Magistracie, or law
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 implead 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 reuenge our selues; did
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 Ananias, Sittest thou to iudge me after the Law,
Act. 23. 3.
& commandest mee to be smitten contrary to the Law? The Lord himselfe hath appoynted 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 insolence vpon others patience. As Christians may
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 vincatur diabolus. Sed reprimā 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 Fathers sometimes in confuting an Heresie much spread; if they did runne a little within the brinks of a contrary error, not
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 all their charges.
Howsoeuer, let them not doe it animo litigandi, nor for euery wrong enter an action, lest God enter his action against them.
Hos. 4. 1.
The Lord hath a controuersie with the Inhabitants 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 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 Chancery, Charity his Chancelor, Patience his Counseller, Truth his Atturney, and Peace his Sollicitor. Litem in proximum, diuertat in scipsum. 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. 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 heauen and earth. Mad men, that thus presume, as if God did not see malice in the heart!
Pro This text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)1135. 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 nothing to do with it: but must sit still like an idle
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 Reuersment from the high Court of heauen: if we break open the writ, we shall find the Kings pleasure in it; an Arrest of
reuengers. Hee begins with Dearely beloued; a sweet ingredience, to qualifie a bitter medicine. 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 Spirit tels him how much hee is loued of others. The argument of our charity to them, is Gods
charitie to vs. Put on (as the elect of God,
Col. 3. 12
holy and beloued) bowels of mercies, kindnes, humblenes of mind, long suffering: seeing 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 Originall, to shew it the Lords true act and deed: twice written, that it might neuer be forgotten. Once
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; vengeance, Iudgement, and Glory are His alone. Therefore to auenge our selues, is both to lose Gods protection, 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
infidelitie not to commit our case to God, and his Deputie the Prince; but to make them both our deputies and instruments 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 iniured child turnes not againe, but runs to his father. When the Italians
heare how God hath reserued Vengeance to himselfe, they say blasphemously, 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 Omnipotent Lord chiefe Iustice, bind vs all to the peace on earth, and bring vs all to the peace of heauen.

Now because euery Citie must haue an established 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, of Peace. The Law is Truth, that is the Gospell, Regula Pacis, the Rule of Truth.
The Gouernour of this Citie
Is supreme Authoritie:
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 Conscience sake. All must obey: the bad for feare, the good for loue. To compell the one, there is a
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, vnder 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 Succession of blood. 3. An election of the people. The first ceaseth, the last hath been found dangerous, the best remaines. They that are suddenly chosen out of the flock,
doe seldome manifest such royall behauiour, nor become their Maieiestie; for it is not their Trade. Iéhu 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 offspring of the gods; they meant that they were
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 assistance. The heart of the King is in his hand, as riuers of waters; the heart of a priuate man as a little brook: in the former is more need of his omnipotence. Howsoeuer, the grace of adoption, in
the Apostles time,
1 Cor. 1. 26
was not giuen to many mightie or noble; yet the graces of administration are.
Anarchie is the mother of diuision, the stepmother 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 distraction. Not a King at Iudah, and another at Dan: not one in Hebron, another in Gibeon: not the redd Rose14 here, and the white15 there. We are not shuffled into a popular gouernment, nor cut
into Cantons, by a headles, headstrong Aristocracie: but Henricus Rosas, Regna Iacobus: in Henry was the vnion of Roses,16 in Iames of the kingdomes.17 Euery King is not a Peace-maker; ours, like a second Augustus, hath shut the rustie doore of Ianus Temple; 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 shee deserued to bee the Queene of wo
men, so by her masculine vertues to bee the Queen of men. Certenly, it would haue troubled any King but Him, to haue succeeded such a Queene; yet no man complaines the want of peace. This hee promised, and Verbum Regis, Rex Regi, this hee hath perfourmed to euery good soules content. When he was first proclaimed, what heard we but peace? What heard the Nobles? a King that would honour them. What the Senators? a King that would coun
sell them. What the Schooles? a King that would grace thē. What the Diuines? a King that would encourage them. What the rich? a King that would defend thē. 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 progresseth, all flock to him, the streets and wayes are filled with people, the aire with acclamations. We
call our peace, the Kings peace: and say to brawlers, Keepe the Kings peace. Peace, Plentie, Trafficke, Learning, Administration of Iustice, flourishing of arts, preaching of the Gospell, Rex Iupiter omnibus idem. Like Dauid, hee leads the Dance to heauen: 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-maker doth both blesse, and is blessed: therefore let
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 & praises are his immediate rents. Some haue obserued, that Christ did no miracle about Honor or money, except that one
of giuing tribute to Cæsar.
Mat. 17. 27
Much more intolerable are those our Cosens of Samaria, that fly off in a rage; What portion haue wee in Dauid? For this cause certainly, if Dauid were now a liue, he would neuer admit a Iesuit to his Chaplaine. But perish his enemies, and vpon his own Head let his Crowne flourish. May not the Scepter depart from Iacob, nor a Seed from his loynes, till Shiloh come againe. May his Posteritie haue a Crowne on earth, when himselfe
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 Conscience. Indeed those Catuli Catilinarij, Statising Iesuites, turne all their Religion into Statisme,
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 excused: 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
at his poore neighbour; perhaps it is Mordecai’s cap that hath put Haman out of his princely wits: and now hee resolues 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 opression, Quia pauper, because hee is poore: the Law makes this a
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 embroydered, 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 Wherry. Let him tarry, and heare what the Lord speakes, in his Law of
Gal. 6. 15.
In Christ Iesus neither Circumcision auayleth anything, nor vncircumcision, but a New creature. That is, neither Ceremony, nor no Ceremony, but the Substantiall; a new Creature.
Another flatters himselfe; I need not stand on strict performance of Tythes, the Gospell requires nothing but Beneuolence: experienced men iustifie it, I haue the warrant of good Lawyers for it. O but such a Lawyer is the Barrister of Barathrum, a
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 according 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 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 tormēt. A rich man carries himselfe proudly,; aboue others in scorne, aboue himselfe in folly: hee thinkes all his Titles beneath him, and euen those that worship him, still to vnderualue him:
others hee lookes vpon, as if they were made to serue him, yea, and bee proud to bee commanded 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 difference in dust? The Beggar dies,
Luk. 16. 22
so doth the rich man. Before, the rich could not endure the beggar neere him, here one verse containes thē both. In life the rich hath the preheminence
of ease, and wealth, and honour: in death the poore man goes first to peace.
In driuing a trade, it is Mammons prime policy, to take aduantage of others necessitie, or simplicity. Sold you it for so much?
Acts 5. 8.
Saith Peter: For so much, answers Ananias. Did it cost so much? sayes the buyer: yes, saith the seller. Let him tremble at the Iudgement, which was a sudden death. This is the Rule of an vniust Citie, not of the Citie of Peace. Pereat mundi
lucrum, ne fiat animæ damnum. Perish that gaine which comes with the soules losse.
Many thinke Charity to the poore, to bee a worke of meere Supererogation; that they are not bound liberally to giue part of that to lasie beggars, which they haue laboriously gotten by their endeauours. 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 disswaded from Couetice,
by the difficultie of entrance that wealth finds to heauen, they amazedly 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 saying, 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 quotidinum, their daily bread; they after a sort make you gods; therfore shew your selues at least to be men. Charitie is the
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 Inhabitants; the obseruation of them continually vrged: for by nature men are apt enough to flye out. Howsoeuer the Romans built their Templũ Pacis without the gates, yet heere it is the chiefe
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 Solomons 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 reparation? Few there bee that repaire it, but to impaire it thousands are ready. The question was once;
1 Sam. 9. 7
What shall we bring to the man of God? Now
it is a motion suffered in all Courts, What shall we take away from the man of God? The noble Shunamite built him a chamber, with a bed and a candlesticke: We haue those that pull downe his roomes, disturbe 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
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 Sacrilegious Lawyer left. If the walls of Ierusalem should beginne to rise, there is a Tobiah or Samballat to flout vs,
Neh. 4. 3.
that a Fox is able to breake them downe. Corrupt Aduocates are those Foxes, and by their wills the Vine of Peace should beare no Grapes that eThis text has been supplied. Reason: Type not (sufficiently) inked. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)scape their fingers. Some
haue written wittily in the praise of folly, some haue commended Baldnesse; other in a quaint Paradoxe extolled deformity: but in former times it was neuer heard that any wrote Encomiums of Sacrilege.
That the Kings of the earth should conspire against Christ,
Psal. 2. 2.
it was no wonder:
1 Cor. 2. 8
for they knew him not.
Psal. 13. 6
That the Edomites and Ishmaelites should oppose him,
Acts 4. 27
no wonder: for they stood on termes of hostilitie. That the Iewes should confederat against him,
no wonder: for they hated him. But that men baptized in his Faith, bearing his Name as their honourable Title, and wearing his Profession, as their chiefe ornament; 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 Ministers of this Citie, the Pencioners of Peace, by some humble complaint request their owne, or (at most but) some small part of their owne; is the Spoyler at a non-plus?
Cannot hee finde an Aduocate to plead for him, and make his cause (though not be, yet) appeare 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 schollers 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 broken downe her hedges;
Psal. 80. 12
and now euery hand hath a snatch at her Grapes.
In many places, Ahab-like, they haue engrossed the whole vineyard: but if the poore, exposed, & 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 persecutors. The Church
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,18 to mount vp to his horse. O that the Church of Peace had still this miraculous Faith, to remoue these mountaines; malicious and truth-hating pleaders, the pioners 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 in this Citie? Is there any other then a Iudge of their owne? And is it not then a prouerbiall answere of any man questioned in this Sacriledge; Aske my father if I bee a theefe? When Dauid decided the matter to Mephibosheth; Thou and Ziba diuide the land:
2 Sam. 19. 30.
he answered, 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
it were somthing tolerable if they did but diuide it) I say, yea let thē take all, seeing all they will haue, rather then we go to recouer it by such a Iudgement. But certenly God cannot long abide 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 entertained into her glorious Court of heauen.
The Riuer that serues this Citie of Peace
Is Prosperitie.
The Riuer of this Citie.
It is one
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, pride breeds contention, and contention kils peace. Thus shee is often destroyed by her owne issue, as Senacherib was by his owne bowThis text has been supplied. Reason: Type not (sufficiently) inked. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)els.
Take this Citie wee liue in for an Instance. Peace hath brought Gods plentie: the Inhabitants 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 high, and water Egypt too much; so the inundation of opulency may doe thē hurt. Thus may the influence of heauen, and the plentie of earth, be a Snare vnto vs; and our abundance, an occasion of our falling. Prosperitie is heartie meat, but not digestible by a weake stomack, strong wine, but naught for a weake braine. The prosperitie of fooles destroyeth them.
Pro. 1. 32
It is not simply prosperitie, but the prosperitie of fooles that destroyeth them. The swelling Riuer by
the surfet of a Tyde, doth not sooner bring in our encrease; but our encrease doth breed in our minds another swelling, in our bodies another surfeting: we swell in pride, and surfet in wantonnesse. The Israelites neuer fared so well, as when they liued at Gods immediate finding; and at night expected their morrowes breakfast frō the clouds. When they did daily aske, and daily receiue their daily bread.
There be (as I heard a worthy Diuine ob
serue) three maine Riuers in the land, whereof 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 Courtier gaue it out, That Queene Mary being displeased with the Citie, threatned to diuert both Tearme and Parliament to Oxford: an Alderman asked whether shee meant to turne the chanell of the Thames thither, or no: if not, saith hee, by Gods grace we
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 merchandise. 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 Countrey, in our owne Citie, in our owne Houses, but that which keepes men in their wits, Tem
perance, and Thankfulnesse.
But doe wee not requite this Riuer of Prosperitie, with vngrateful impietie? and vse the Ocean of Gods bountie, as wee doe the Thames? It brings vs in all manner of prouision; 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, and we requite it with all plentie of bad things. It comes flowing in with our commodities, & we send it loaden backe with our iniuries.
Such toward God is the impious ingratitude of this famous Citie, which else had no Paralell vnder the Sunne. Shee may not vnfitly bee compared to certaine Pictures, that represent to diuers beholders, at diuers stations, diuers formes. Looking one way, you see a beautifull Virgine: another way, some defor
med monster. Cast an eye vpon her Profession, 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 daughters of men: viewe her Pride, the children of the Hittites and Amorites are beautious to her. Think of her good works, then Blessed art thou of the Lord: number her sinnes, then How is that faithfull Citie become an harlotThis text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)!19
Esa. 1. 21.
To tell of her Charitie, and how many hundreds she
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 auarice; you will say her Cup is too full. When
wee thinke of her prosperitie, wee wonder at her impietie: when we thinke of her impietie, wee wonder at her prosperitie. O that her Citizens would learne to mannage their liberall fortunes, and to entertaine the Riuer of Peace that makes glad the Citie of God, with Humilitie and Sobrietie. That when Death shall disfranchise them heere, they may be made free aboue, in that tryumphant Citie, whose glory hath neither measure, nor end.

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:
Religion doth not forbid, but rectifie our affections. Our Parents, spouses, children, allies, countrymen, neighbors, friends; haue all their due places in our loue: and it were a brutifh doctrine to dispossesse vs of these humane relations. Onely they must know their orders and stations, and by no meanes vsurpe vpon God: they must not be mistresses, but handmaides to the loue of Christ.
But let vs loue them, because they loue God:
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; honouring a man because he is well cloathed: I see then no reason, but wee should doe greater
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-glory was neuer yet rauished and abused into fashion.
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 societies: as the very soule
by which they liue, and the forme that giues them being. Otherwise our companies are conspiracies; when we fall in one with another, to fall out with God. Let vs beginne our loues aboue, 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 vpon another, while all faithfully looke vp to the Mercy-seate of God.

The generall State of this Citie.
This is the Corollary of all;
The Estate.
euery particular being cast vp, heere is the summe; her vniuersall felicitie. For the illustration whereof, it will not bee vnusefull, to borrow an instance: and wee need not trauell farre to seeke out such an image or resemblance.
Looke wee vpon our owne Nation, the happy Module of this Citie of peace. It was sayd, that in Rome a man might see all Countries:
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 enioying? 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 heauen, when drought was
on the whole earth besides: Or like Nylus, which keeps within the Bankes, when other Riuers ouerflow their continents. Some Nations haue peace, but without 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 tumults; their eares affrighted with the thunder of those murdering pieces: their eyes agashed with their Temples
and Tabernacles flaming about their heads: Infants bleeding vpon the stones, and their amazed mothers rauished ere they can bee permitted to die. The shrikes of the dying, and slauery of the liuing, vnder the mercilesse hands of a killing or insulting aduersary; these haue beene their distracting obiects: none of them come neere vs. TheThis text has been supplied. Reason: Smudging dating from the original print process. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)re This text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)is no rifling of houses, no flying to refuges, no rotting in Dungeons, This text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (KL)no ruinating of Monuments, no swelling the
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 preached, 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 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 Sunshine of mercy embraceth vs, and hath made vs a day of peace, not shorter then sixty yeres: the fauours of God ouershadowing vs, as the Cherubins did the Mercie-Seat. I know that Rome frets at this, and let the Harlot rage her heart out: shee thunders out Curses, but
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
be six kinds of peace, but the peace of God containes all the rest. The peace of God passeth all vnderstanding: 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 seculi, yet much peace quoad dispositionē Domini. The most sauage disturbers, Si non reformentur ne pereant, tamen reprimentur ne perimant: if they bee not reformed to saue thē themselues, they shall be
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 manebit, vel non manebit inimicus. Either our enemies shall not liue, or they shall not liue our enemies.
Psal. 58. 1This text has been supplied. Reason: The ink has faded, obscuring the text. Evidence: The text has been supplied based on evidence internal to this text (context, etc.). (MS)020.
Either the righteous shal reioyce whē they see the vengeance, and wash their feet in the blood of the wicked. 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 with our selues: a conformitie of affection to reason, of reason to grace: that the conflicts which a distressed conscience finds with legall terrors, shall bee turned to mild embracements. Faith leading the vnderstāding, the vnderstāding guiding the wil, the will ruling the operatiue powers, & Christ Iesus gouerning 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 corruption of our nature, and Iu-
stice of Gods nature, we are enemies: and there is no reconciliation, but through the blood o the euerlasting Couenant. 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 remainder vpon earth. God hath two sorts of sons Angels & men: the Angels that fel, are lost for euer: men
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 nothing while he possesseth himself. Wel, yet in mercy Christ reconciles vs: Dauid askes,
Verse 19.
Is not the hand of Ioab in all this? so we may admire, Is not the hād of Iesus in all this? Yes, hee hath made our peace. The Minister alwayes ends his publicke deuotions with the peace of God, & the blessing of this Peace rest vpon vs.

Thus wee haue a reall abridgment of this mystical Citie of Peace; happy euery way. Vigilancie is her Officer of Peace; that hath an eye in the darkest angles, and discouers the first conceptions of strife. Discipline is her Clerke of the peace, that keepes the Records, and indicts offenders. 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 kindnes: on whose stayres
Iniurie and imposture durst neuer set their foule feet. Truth is her Standard, which with the Trumpet of Fame shall resound her happines to all nations. Plenty is her Treasurer, Liberalitie her Almoner, Conscience her Chancelor, Wisdome her Counseller, Prayer her Clerk of the Closet, Faith her Crowne, Iustice her Scepter, Masculine Vertues her Peeres, Graces her Attendants, and Nobilitie her Maid of Honor.
All her Garments are greene and orient; all
her paths bee Milke, her words Oracles, and her works Miracles: making the blind to see, and the lame to goe, by a mercifull supply to their defects. Her breath is sweeter then the new blowen Rose; millions of soules lie sucking their life frō it: and the smell of her garments is like the smel of Lebanon. Her smiles are more reuiuing then the Vertumnall Sunneshine: and her fauours, like seasonable dewes, spring vp flowers and fruits wheresoeuer shee walks. Holinesse is the
Canopie of State ouer her head, and Tranquilitie the Arras where she sets her foot. All her Seruants wait in order; and can with contentfull knowledge, distinguish and accept their owne places. Her Court is an Image of Paradise; all her channels flow 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, hauing preserued and blessed all her children on earth, shee goes with them to heauen; is welcomed 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.


  1. Verified with Strong’s Concordance. (MS)
  2. Verified with Strong’s Concordance. (MS)
  3. Evidence provided through Adam’s Sermons 2:312. (MS)
  4. Verified with Strong’s Concordance. (MS)
  5. From the Apocryphal book of Esdras, but cannot find the direct source. (MS)
  6. I.e., Hazael. (KL)
  7. Missing letter obvious from context. (MS)
  8. Faded ink; Biblical citation obvious from the context. (MS)
  9. Faded ink; missing letters obvious from context. (MS)
  10. Faded ink; missing letters obvious from context. (MS)
  11. Faded ink; missing letters obvious from context. (MS)
  12. Faded ink; Biblical citation obvious from the context. (MS)
  13. Faded ink; Biblical citation obvious from the context. (MS)
  14. I.e., Red Rose of Lancaster. (KL)
  15. I.e., White Rose of York. (KL)
  16. Henry Tudor was of Lancastrian descent. His marriage to Elizabeth of York in 1486 marked the end of the Wars of the Roses, uniting the House of Lancaster and the House of York to create the House of Tudor. (KL)
  17. James VI of Scotland’s accession to the thrones of England and Ireland in 1603 led to the partial unification of Scotland, England, and Ireland. This unification would not be formalized until the 1707 Act of Union during the reign of Queen Anne. (KL)
  18. I.e., Shapur I. (KL)
  19. Faded ink; missing punctuation obvious from context. (MS)
  20. Faded ink; Biblical citation obvious from the context. (MS)


  • Citation

    Adams, Thomas. The works of Thomas Adams. Ed. James Nichol. Vol. 3. Edinburgh: James Nichol, 1861–1862. Remediated by Hathi Trust.

    This item is cited in the following documents:

Cite this page

MLA citation

Adams, Thomas. Eirenopolis. The Map of Early Modern London, Edition 7.0, edited by Janelle Jenstad, U of Victoria, 05 May 2022, mapoflondon.uvic.ca/edition/7.0/EIRE1.htm.

Chicago citation

Adams, Thomas. Eirenopolis. The Map of Early Modern London, Edition 7.0. Ed. Janelle Jenstad. Victoria: University of Victoria. Accessed May 05, 2022. mapoflondon.uvic.ca/edition/7.0/EIRE1.htm.

APA citation

Adams, T. 2022. Eirenopolis. In J. Jenstad (Ed), The Map of Early Modern London (Edition 7.0). Victoria: University of Victoria. Retrieved from https://mapoflondon.uvic.ca/editions/7.0/EIRE1.htm.

RIS file (for RefMan, RefWorks, EndNote etc.)

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

A1  - Adams, Thomas
ED  - Jenstad, Janelle
T1  - Eirenopolis
T2  - The Map of Early Modern London
ET  - 7.0
PY  - 2022
DA  - 2022/05/05
CY  - Victoria
PB  - University of Victoria
LA  - English
UR  - https://mapoflondon.uvic.ca/edition/7.0/EIRE1.htm
UR  - https://mapoflondon.uvic.ca/edition/7.0/xml/standalone/EIRE1.xml
ER  - 

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>, Edition <edition>7.0</edition>, edited by <editor><name ref="#JENS1"><forename>Janelle</forename> <surname>Jenstad</surname></name></editor>, <publisher>U of Victoria</publisher>, <date when="2022-05-05">05 May 2022</date>, <ref target="https://mapoflondon.uvic.ca/edition/7.0/EIRE1.htm">mapoflondon.uvic.ca/edition/7.0/EIRE1.htm</ref>.</bibl>





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