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See the text of
City of Peace, London becomes New Jerusalem, in which
the prose
by Robert Southey
In an era characterized by religious contention,
City of Peace, or
New Jerusalem(Adams sig. B11r), is realized within London. The new names of these
the Ocean of God’s Bountie(Adams sig. H7v).
While London as an the birth of strife
(Adams sig. E7r) in London, while Moorgate, as a location for the banishment of all those fitter for the societie of Moores and Pagans
(Adams sig. E6v), represents all that is alien to London.
These contentious gates operate solely as portals out of the city. All of the symbolic elements of the city structure function as agents of movement: the virtuous gates as inward thresholds, the walls as prohibitors of movement and upholders of the status quo, and the contentious gates as means of expulsion. The Thames occupies a dual position, with its capacity to [come] flowing in with
(Adams sig. H8r). Effectively, virtue is presented as something that exists outside of London and therefore must be imported; conversely, the city itself produces nothing but vice. This treatment of the
The city walls, even as they form the it is in a Citie, as in a Bodie
(Adams sig. B12v). As a unified physical body, citizens must all
(Adams sig. C2r). Individual differences are permitted, for some are stronger, as the armes and legges
(Adams sig. C1r), but all must combine to provide for the supportation of the weaker
(Adams sig. C1r). It is not merely through entering the faithfull citizens of Peace
(Adams sig. C1r) are determined. However, the city as a connected body of disparate members is not merely the ideal condition of the Holy City; it is an unavoidable condition of city life. Whether in practice the London body pursues the good of all its component members, or chooses to starue the whole Body, to fatt a toe
(Adams sig. C2v), is uncertain. Once again, despite Many euill men may haue one will in wickednesse
(Adams sig. C4r). Furthermore, it becomes apparent that the fundamental reason for civil unity is to protect the city from an enemie’s entrance
(Adams sig. C4r). Far from being united, pecke out one another’s eyes
(Adams sig. C5r). London is no longer a New Jerusalem, but a composite Judah and Israel that, in warring against itself, is overcome by enemies (Adams sig. C6r-C6v). The undercurrent of strife once again corrupts the holy and perfect city of peace.
a little God(Adams sig. F12r); the section on the
Prince of Peace(Adams sig. F11v) is essentially an extended tribute to
all must obey(Adams sig. F12r) both the God-on-Earth of the King, and the Gospel-on-Earth of the law (Adams sig. G5v). London becomes an amalgamated expression of the royal court and the court of law, attended by
Plenty(Adams sig. I7r).her Treasurer, Liberalitie her Almoner, Conscience her Chancelor, Wisdome her Counseller
Magistracie, or [the] lawfulnes of authoritie(Adams sig. F4v-F5r); at the same time, he expresses distrust regarding the legal process. In a lengthy diatribe against lawyers and legal abuses,
smooth-fac’d company(Adams sig. E6v) of civil antagonists. Language saturated with references to feeding, diseased bowels, and foul air (Adams sig. F3r-F3v) denotes a
The London of
certain Pictures, that represent to diuers beholders, at diuers stations, diuers formes(Adams sig. H8r).Looking one way, you see a beautifull Virgine: another way, some deformed monster
to be ſold at his. According to theGrismand’s Shop in Pauls Alley, at the Signe of the Gunne
The sermon was later reprinted in the folio collection of