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TY - ELEC
A1 - Adams, Thomas
ED - Jenstad, Janelle
T1 - Eirenopolis
T2 - The Map of Early Modern London
PY - 2020
DA - 2020/06/26
CY - Victoria
PB - University of Victoria
LA - English
UR - https://mapoflondon.uvic.ca/EIRE1.htm
UR - https://mapoflondon.uvic.ca/xml/standalone/EIRE1.xml
ER -
RT Web Page
SR Electronic(1)
A1 Adams, Thomas
A6 Jenstad, Janelle
T1 Eirenopolis
T2 The Map of Early Modern London
WP 2020
FD 2020/06/26
RD 2020/06/26
PP Victoria
PB University of Victoria
LA English
OL English
LK https://mapoflondon.uvic.ca/EIRE1.htm
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Junior Programmer, 2018-present. Tracey is a PhD candidate in the English Department at the University of Victoria. Her research focuses on Critical Technical Practice, more specifically Algorhythmics. She is interested in how technologies communicate without humans, affecting social and cultural environments in complex ways.
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Director of Pedagogy and Outreach, 2015–present. Associate Project Director, 2015–present. Assistant Project Director, 2013-2014. MoEML Research Fellow, 2013. Kim McLean-Fiander comes to
Janelle Jenstad is Associate Professor of English at the University of Victoria, Director of
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Clergyman.
Theologian and father of Calvinism.
Bookseller, printer, and typefounder.
King of England
Queen of England and Ireland
Printer.
Originally built as a Roman fortification for the provincial city of Londinium in the second century C.E., the London Wall remained a material and spatial boundary for the city throughout the early modern period. Described by high and great
(Stow 1: 8), the London Wall dominated the cityscape and spatial imaginations of Londoners for centuries. Increasingly, the eighteen-foot high wall created a pressurized constraint on the growing city; the various gates functioned as relief valves where development spilled out to occupy spaces
Located in Farringdon Within Ward, Ludgate was a gate built by the Romans (Carlin and Belcher 80). for his owne honor
(Stow 1: 1).
Aldgate was the easternmost gate into the walled
city. The name Aldgate
is thought to come from one of four sources:
Eastern gate
(Ekwall 36), ale
, public gate
or open to all
, or old gate
(Bebbington
20–21).
St. Paul’s Cathedral was—and remains—an important church in London. In
Cripplegate was one of the original gates in the city wall (Weinreb, Hibbert, Keay, and Keay 221; Harben). It was the northern gate of a large fortress that occupied the northwestern corner of the Roman city.
Westminster Hall is the only surviving part of the original Palace of Westminster
(Weinreb and Hibbert 1011) and is located on the west side of the Thames. It is located on the bottom left-hand corner of the Agas map, and is labelled as Weſtmynſter hall
. Originally built as an extension to
Our editorial and encoding practices are documented in detail in the Praxis section of our website.
PAge 7. for propoſition, read pro portion. page 18. for imitates, reade intimates. page 19. for if reade as.
PEace, take it with all faults, is
better then Warre: and the ende of a iuſt warre, is but
neſſe, who wilfully reiect the cure of
their affected maladie: denying their conſciences a trouble that may ſaue them, for feare
of looſing a trouble that
bers of this are ſuch con
tentious ſpirits; that either vnprouoked, out of miſ
chieuous intention: or be
ing
prouoked, out of malicious reuenge; ſet all in vprore, make a mutiny in manners, an ataxie
in the courſe of life. To cure this
cie to his Church; and we are the
Miniſters whom he hath choſen to ſee it pay
ed.
Executours are often ſued for the bequeſts giuen by dead Teſtators: Loe here a Legacie
without ſu
ing from a liuing Father. Embrace it, and
bee regu
lated by it: ſo ſhall your heartſ finde
preſent com
fort, and your ſoules eter
nall life in it.
The heartie deſirer of your Peace.
Th. Adams.
PEace is the Daughter of Righteouſnes,
and the mo
[t]her of knowledge, the nurſe of Arts,
and the improuement of all bleſ-
able; to them that enioy it, a benefit
inualuable. The building of Chriſti
anity knows no
other ma
terials: if we looke
vpon the Church it ſelf, There is one body:
if vpõ the ve
ry ſoule of it,
ment of it,
on the life of it,
Pacẽ [n]te poſcimus omnes. She hath a ſmiling looke, which
neuer frowned with the leſt ſcowle of anger: ſnowy armes, ſoft as Downe, and whiter then
the Swannes feathers; alwaies open to pious embracements. Her mil
ken hand carries an O
liue
branch, the Sym
bole and Embleme of quietneſſe. She
hath the
ell, alwaies looking to
wards righteouſneſſe, as the two Cherubins loo
ked one vpon the other, and both vnto the Mer
cy-Seate. Her Court is the inuincible Fort of
integrity; ſo guarded by the diuiue prouidence; that Drummes, Trum
pets, and thundring Ca
nons,
thoſe lowd Inſtru
ments of war, (I meane Blaſphemy,
Contenti
on, Violence) may af
front her, but neuer af
fright her. Shee hath a bounteous hand, virtu
all
like the Garment of
ations are fled, her conſcience is at reſt. Her bowels are full of pitty: ſhee is
alwayes compo
ſing ſalues for all the wounds of a
broken heart, Sedition and tu
mult her very ſoule
hates: ſhee tramples in
iuries and diſcords vn
der her triumphant feet. Shee ſits in a Throne of
Ioy, & weares a Crown of Eternitie: and to all thoſe that open the doore of their
heart to bid her welcome, ſhee
thed to his Church: the Apoſtle from
his Ma
ſter ſent it as a token to the
mend it as a Iewell to all
Chriſtians;
ſtle’: a Valediction, and a Benediction. They are in
part Hortatory, in part Conſolatory: the vertue to which he per
ſwades them, and the reward which hee promi
ſeth them. There is a ſweet ſymphony, and reſpondent propoſition
betweene the Counſell and the Comfort; the Actiue Peace, and the Factiue Peace: for ſee
king peace on Earth, we
uen: for keeping the peace of God, wee
ſhall bee kept by the God of peace. The one is the regular Compaſſe of our life on Earth,
the o
ther is the glorious Crowne of our life in
Heauen.
That wee may not cheriſh too weake an o
pinion of this duty, wee muſt know, that this A
poſtolicall counſel is an Euangelicall
law; and binds vs all to the peace.
ſible.
Generall, ſo that all be tied to the obedience of it. Elſe it
were like
nacharſis
gent to
Buzzards.
It muſt be Good, for none are bound to the obedience of vniuſt
things. If it haue an in
different extent to good or
bad, there is eaſily
It muſt bee Poſſible; for if things be impoſed
bile
ed to the
obedience of impoſſible things. Such are Tyrants Lawes; not
But the Law of
ſible, none can ſay, it is beyond their
abilitie. But it may be obiected. If you require it Gene
rall, it is not Poſsible: for wee cannot haue peace with all men.
If it were Poſsible, yet is it not lawfull and good; for wee may not haue peace with all
men. To direct vs in this, the A
poſtle inſerts two
cautions. 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.
Bleſſed is hee that walketh not in the counſell of the
vngodly, &c. Forbeare not only to ſit in the
ting
But wicked men can
not be
auoided; and ſo long as wee are in this world, wee
muſt con
uerſe with men of the world. To anſwer
this, we muſt diſtinguiſh be
tweene offenders, and
offences: we may haue no peace with the one, true peace with the o
ther. There are two names,
ner.
ſerere
rance?
ther. Doth hee offend of frailty? Bee at
peace (
lice? Hate (
euitable, ſtill wee may haue Peace,
Indeede let him that hath a
pion to vindicate
the ho
nour of peace. Yet ſtill
on, loue
the perſon.
But how ſhall we an
ſwere
that of the Pſal
miſt?
Be not mercifull to them that ſinne of malitious wickedneſſe. This was not
But if all this be true, wee may then admit peace with
ctrine and Profeſſion are tuned
to the bleſſed Go
ſpell, that infallible Ca
non of Truth, and there
fore muſt not bee chan
ged.
Their Faith and Religion iarreth and er
reth from
that; therefore muſt bee proportioned to ours, if they will endenour a perfect Har
mony.
Thus far, & 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 Doe peace. Or, as if God ſhould
ſay to men, whom he found quarrelling, or too lowd;
tates a continual habite: wee may call it, The Exerciſe of peace, or the Practice of
peace.
Some haue a good mind to peace, but they will bee at no labour
a
bout it: many are con
tent to embrace it, but they are aſhamed to ſeek it: moſt men loue
it, few practiſe it. The vſe com-
culatiue peace, is like an Hiſtoricall knowledge: ſuch as he that hath bin alwayes
confined to his ſtudy, may haue of for
raine
countries: ſo wee make a conqueſt of peace, as the by
word ſayes, our Fathers wonne
perience that brings the ſweetneſſe of peace home to the heart. Vſe
breeds perfectneſſe, and diſuſe looſeth the moſt ſeruiceable things. Gold looſeth more of
the waight by ruſting in corners, then by conti
nuall running in com
merces, the proper end it was
coyned for. The beſt land will yeeld ſmal
led: though ſome haue the moſt profitable trades, the
want of induſtry hath made them the pooreſt men. The throne of peace is in the heart, not
in the head.
To recouer, therefore the ſwouning life of this vertue, I will compare
Let the walles of this Citie be
nocence
neficence
pence
berall and iuſt
ſatiſfacti
on for any committed wrong. There is
alſo a
tance, eternall Glory.
Are Vnitie and Con
die:
there are many members, one body: many Citizens, one Ci
tie. The Body is
one of the moſt liuely figures and examples of peace.
dites erunt lites
ly one Houſe, ſo wee may
Some mẽbers are ſin
gle; as the tongue is one, to
ſpeake one truth: the heart one, to entertaine
one God. Other are Gemina, Germana
ces are doubled to ſup
ply mutuall defects. Some are ſtronger, as the armes
and leggs; for the ſupportation of the weaker. Thus qualified are all the faithfull
citi
zens of
dition. Comforting the mindes of thoſe that
are perplexed, ſupplying the wants of thoſe that are diſtreſſed, rectifying the weakneſſe
of thoſe that are vnſetled, informing the ignorance of thoſe that are ſeduced, and
reforming the errors of thoſe that are peruerted: all endeauoring the deliuerãce of the
oppreſſed.
The mẽbers prouide one for another: the eye
ſees not only for it ſelfe,
ferre a priuate
good be
fore a publike; is to fa
There is no enuy and grudging among the members: the eye doth not
grieue to ſee the arme grow ſtrong, nor the foote to bee ſenſible of the Stomacks health.
In this Citie, one ſhould not enuy anothers thri
uing; as if all were ta
ken from our ſelues that
is giuen to our neighShall the Eare ſay,
Becauſe I am not the Eye, I am not of the Body? No,
but as 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 ma
If one member ſuffer, 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?
The Walls of the Ci
tie muſt bee whole,
no breaches in them,
leaſt this aduantage the ene
mies entrance. There
muſt bee no ſchiſme in a Citie, as no diuiſion in the Body: one muſt not be for
neſſe. It is ſaid of Pilate
ti earum
eting her neighbours. Thus
ny a rich
ſore; would Doues doe thus? Numbers are ſtill on the
wing, to prey vp
on proſtrate fortunes; theſe bee
Rauens, not Doues: If the Law cannot make worke for their malice, their malice ſhall make
worke for the law. This is like Cockes of the Game, to pecke out one ano
thers eyes, to make the Lawyers ſport. When
my that
watcheth his time, and while wee wound one another, hee wounds vs all.
If the members bee pulled a ſunder, they all rott: the
diſtraction of parts is the diſſolution of the whole. If we for
ſake the peace of our Mother, wee put our ſelues vpon record for
baſtards Diſcontẽt with our owne portions and
ſurrections. While men will not reſt ſatiſfied with their owne
deter
minate ſtations; but in
uade the ſeueralls and proprieties of others; what can bee expected
but deſtruction? If there be Contention on this ſide, and Ambiti
on on that ſide, there will bee confuſion on all ſides. While
dah
gainſt Iudah, the King of
Is
gate
ken. St.
Now the firſt ſhelfe that wracks Innocence, is Anger. It were rare if
by God will iudge men
bout him, that ſhould caſt him.
det legem, ſed Lex videt iratum
moue either our ſight from it, or it from our ſight,
but that which of
not moderate my anger. Cannot? Wherfore ſer
ueth grace, but to morti
fie
ſuch natural, yea ra
ther vnnatural paſsions?
How eaſily doth this rage often
king
ſome ſo angry with men, that they will ſearſe bee pleaſed with God himſelfe! And either he
muſt take thẽ with their anger, or let them alone. So ſoone it rankles into malice, &
that is full op
poſite to Innocence.
lum: Si acceſſerit, dam
num
crament in anger, is
e
uill: to receiue it in an
ger, thats worſe. Is the Body & Bloud of Chriſt no more worth,
but that for loue of a peeuiſh hu
mour we ſhould
neglect it? Shall we ſtarue our conſciences, to feed our miſbegotten paſſions? What is
then to be done in this ſtraight? The anſwer is eaſie: Let vs
fice. In the Leuiticall Law no
vncleane thing might be touched: if it were touched, the Tem
ple by that perſon muſt not be approched. Now for the Iſraelite to
ab
ſent himſelfe from the aſſembly of Saints, and
ſeruice of God, was ponderous: to come ſo polluted, was dange
die; either not to be vn
cleane at all, or ſoone to get himſelfe clenſed. The firſt beſt is
to har
bour no malice; the next to deliuer our
ſelues from it with all poſſible ſpeed.
In a word, let vs turne our anger whẽ it comes, another way. Let all our hate be the hate
of ſin; and all our anger bent againſt our owne cor
ruptions. Let our wrath, like the Shepheards dogge, ſleepe till the Wolfe comes. Be we
at peace with God by re
bour by innocence, with our owne heart by a pu
rified and pacified con
ſcience; and the Prince of peace, the Lord Ieſus ſhall embrace
vs.
Is
iury. It is one ſpeci
all commendation of Charitie, that it
tres
thren wee muſt put vp ſome
wrong, rather then make a flaw in the ſmooth paſſage of peace. Becauſe of our brethren,
and for the
lects ſake
According to the A
poſtles counſell,
ſelues in laying
their heads, one vpon the backe of another: the formoſt hauing none to ſupport him,
changeth
moſt. Beare thou with
his curiouſnes, hee doth beare with thy furiouſ
nes:
let mee beare with his arrogance, hee doth beare with my igno
rance. In Architecture, all ſtones are not fit to bee laid in euery
part of the building: but ſome below, as the fundament
all, and chiefe corner
ſtone
to ſuſtain the load of the reſt: ſome higher in the wall, other in the top for ornament.
In the Church, which is built of
cious Saints haue the next places, and are ſo
ſet that they may helpe to beare vp the weaker.
Materialls that bee onely of a hard nature, will neuer fadge well in an Edifice. The
Ita
lians haue a Prouerbe;
bled vp together, with
out morter to combine them, make but a totte
ring wall. But if there be morter to ciment them,
gainſt the ſhocke of the
Ramme, or ſhot of the Canon. The ſocietie that conſiſts of nothing but ſtones, intractable
and refractory ſpirits, one as froward and per
uerſe
as an other, ſoone diſſolues. But when one is reaking with the fire of rage, and another
ſhall bring the water of patience to coole and quench it; here is a du
ration of peace. When
ments.
Let not then the voice be an eccho of ill words, nor the hand a Racket to bandy back
fire-bals. Patience makes euen the wicked confeſſe;
minem ſuperamus
thers read it: and
indeed who can giue this pati
ence, but God?
ficed them all;
ly
rientia,
poſe, hee was ready to looſe them all.
Nor is Chriſtian pati
ence thus confined with
in the bearing of ini
uries; but it extends al
ſo
to the remitting of them. Some can ſuffer for the preſent, as Ha
giueneſſe is the demon
ſtration of patience. Not to conteſt becauſe wee
cannot conquer, is cal
led Patience perforce: but
can we remit? The ciuill man can forbeare, the Chriſtian muſt for
giue. Let vs bee remiſſe to note a wrong, remiſ
ſiue to forget it, writing all our iniuries in the duſt. Yea, let
humilitie ſweetly order our forgiuenes: for
nia
full pardon,
is a reproch-
ment then reconcile
ment.
Otherwiſe how can we pray,
giue, but I cannot for
get; is the faint
reſerua
tion of another. Take we heed, let not vs
be in ieſt with God, leaſt hee be in earneſt with vs. Do we not otherwiſe beg a
treat thee to bee friends with thy
brother, when thou commeſt to the holy Altar with thy
gift, and remembreſt thy of
fended brother:
fice vpon his Altar: yet
condonata reijcitur
Therfore
mum
niam: ſt laeſus, da veniam
don: if a ſufferer, giue
cilement. Chriſt healed
finite. If he forgiue the pounds, let not vs ſticke at the farthing tokens.
Is
ly becauſe there is the picture of Charitie: (at the
gate: I doe not ſay, as neere going out; but at the gate, to keepe goodneſſe in.) But
becauſe that is called the Old-gate, and Charitie
cis
All men may bee ranked vnder one of theſe combinations: Rich and
mies.
Firſt for the rich and poore; the Phariſee wil ſtand on good terms with the rich, inuite
them for a re-inuitation as men at Tenniſſe, toſſe the ball to another, that hee may toſſe
it to them againe: but who helpes the poore?
eth many friends, but the poore is
ſeparated from his neighbours
membred
that poore man
For Domeſtickes and ſtrangers; many haue ſo much religion as to pro
uide for their owne; yea ſo much irreligion as to
uides for ſtrangers?
gels without angels
in their purſes to pay for it, they ſhould find cold entertainment.
Friends and enemies; for friends, many will be at peace with them, till they bee put to
the triall
on. And then they will rather hazard the loſſe of a
friend, then the leſt loſſe by a friend. But ſuppoſe we anſwere our friendes in ſome
ſlight courteſie, hoping for a greater: who will doe good to his enemies?
koning leſſe.
etie. Of amitie,
man
counſels;
leeue him. Cheriſh him
ſelfe, not his ſinne. Wee muſt loue him,
ram
mi
ture, becauſe we are the ſame
workmanſhip: for our owne benefite, for hee that doth good to his enemy, euen in that doth
better to himſelfe: and for the imitation of
ritie. His
Sunne riſes, and raine falls, both on the iuſt and vniuſt.
Through the gate of Beneficence, doth the charitable man enter in
to the Citie of Peace. Hee that is couetous, muſt needs be
mutinous.
ble-houſe, and wee doe find him a
trouble-citie; as
perfluous and vnweldy cariage. When the poor find mercy, they will
be tractable: when the rich find quiet, they ſhould bee charitable. Would you haue your
goods kept in
ers, then open them againe with your thank
full vſe, and truſt them in the hands of Chriſt
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. Whoſoeuer can ſhew you the way better, yet certainly none can ſhew you a better way.
Is
ming into this Citie by any of the former gates, yet
better at this then none. All come not in by Innocence, nor all by Patience, nor all by
Be
neficence: but if they haue failed in theſe,
they muſt be admitted by re
compence, or not at all.
The firſt beſt is to do no iniury; the next is Satiſ
faction, to make amends for that wee haue done.
cauſe wee neuer were
foes.
But as our Sauiour ſaith, It is neceſſary that offences doe come: not that it ſhould be
ſo, but that it will be ſo. There is no neceſſity that com
pels a man to ſinne; ex
cept
that the heart being euill, will giue of
The malady of offen
ces, will bee contracted,
therefore the onely Cure is by Satiſfaction. That wee may know how to doe this, the
Scripture ſets downe di
uers degrees in the ac
compliſhment of this Satiſfaction for iniuries.
Firſt, he muſt goe to the party wronged. Second
ly,
He muſt confeſſe his fault. Thirdly, He muſt
He muſt goe to him, not tarry till hee meete him, or till ſome occaſion bring them
together; not
Humanity may worke ſome to this vnderta
ctor of his owne doings, that will hee
feſſe his treſpaſſe
An ingenious nature may be brought to ac
knowledge
his fault: but will
tention-maker, admit
tion will hee deſcend to ſubmiſſion? He
muſt;
Touch of conſcience may procure Humilitie; but yet wll he not ſpend twice as much at
Law,
ture requires total ſatiſfaction, but will hee beſides giue
dammages? The law of the Land al
lowes dammages; but
now will hee giue any ouerplus to make an at
tonement? or bee at ſo much coaſt as to buy a reconcilement, rather then miſſe it? He
muſt: foure-
But if all this be done, will hee yet euer bee friends with him? will he be truely
reconciled? Hee muſt:
wiſe, when he deſires of the Lord to be forgiuen, as
hee forgiueth; God will anſwer as
lights to quarrell with his? But ſuppoſe the in
iurer doth intreate and perſwade himſelf, with
out
pr
Time may worke all this, but to doe it when the fleſh trembles, and the blood boyles for
re
uenge, ſuddenly; who can ſo preuaile ouer him
ſelfe? He muſt doe it
eris Deum tibi propitium, niſi proximus
te ſentiat ſibi placatum
ble to our Father. The Lord deſpiſeth
his own worſhip, to maintain our charitie: and will not be
mons, ſay not your prai
ers,
forbeare all worſhip and deuotions, while a feſtring and rankling hatred is in your
ſoules.
Yet now all this may be done of an Inferiour to a Superior, either for feare or hope of
gaine by his loue: but would you haue a Superiour yeeld thus to an Infe
rior, to deprecate ſtrife? Yes,
chiefe, would yet think, how
after all iniuries to others, they doe this greateſt iniury to their owne ſoules; that for
want of a iuſt compen
ſation, they exclude
themſelues from the bleſſing of
Theſe bee the maine
militie
ly, to come in by Pati
ence: he hath no minde to come in by Benefacti
on: and he ſcornes to come in by Satiſfaction. All theſe
Portculliſes be ſhut againſt him: there is no way left but the Poſtern for him, he muſt
ſtoope, or neuer bee ad
mitted to peace. Pride is
alwayes enuious & con
tumelious, thinking ſhee
addes ſo much to her
Heauen is a high Ci
tie, yet hath but a low Gate.
dure a vicine proſperity, nor the other a ſuperior
militie, they ſhall neuer find peace in
ambition. The ſafeſt way to keepe fire, is to take it vp in embers: the beſt means to
preſerue peace, is in humbleneſſe. The tall
ters
againſt poore Chri
ſtians. But when Chriſt had
thundred him from his horſe, broken his wild ſpirit to humilitie, thẽ he was fit for
peace. God, that often effectu
ates his owne will by
contraries, makes trou
ble the preparation for
peace: as a father cor
rects his vnruly children
Wee haue ſeene the
leaguers this Citie;
led the
rels. The one is the ſmooth-fac’d company, the other the rugged or ragged Regiment. The
citie of peace hath gates for theſe alſo, when ſhe hath ſubdued them. Ei
ther ſhee turnes them out at Moore-gate, as fitter for the ſocietie of Moores and Pagans;
ſhe baniſheth them. Or laies them vp in New-gate; a
nemies purſue vs,
ther ſaith.
uery punctilio of honor, as they falſely call it,
Reaſon & Religion muſt be thrown by, and Fury gouerne. The Gallant, as if hee knew no
Law but his owne will, or as if the leaſt aſpertion vp
on his honor were more weighty, then if the ſtate of Chriſtendome,
or the glory of God lay vpon
cious account forgotten which God requires of man and beaſt!
Men ſtudy to bee mad with reaſon, they haue an Art of killing, that teaches
murther by the booke: as cunning as
others ſword, as if they had no ſoules to be
ven
tured vpon the ſword of
Cannot the teares of our
rell, ſhe ſayes as
uing with him in the O
rator,
ſperately fore-caſting, that if the one were
By the toleration of this Duel in France, that kingdome loſt in tenne yeres ſix thouſand
Gen
tlemen; as themſelues report. Wretched men!
for
nally. How dare they lift vp thoſe hands to God for
mercy, that haue beene lifted vp againſt their brother in cruelty? Euery baſe ver-
crecy. Thou ſayſt of thy contendent, he ſhal haue as good as he brings, yet thy ſelf
condemneſt that hee brings for euill. [Note: Baſil. ]
re
ceiue iniuries without right, ſhall wee returne them
without law?
Sometimes this ari
ſeth from the wine,
chus ad arma vocat
teſt to vſe their armes, when they cannot ſtand on their legges.
But ſhall this ſerue for a plea, and get a pardon, it was done in drinke? no, this rather
deſerues a double puniſhment, as it is a double fault. Common
ly it proceeds from vn
aduiſed anger; as if any thing done in fury, were
ched houſe; who being rich in the morning, by a ſodaine fire is a
beg
gar before night. It was the decree of
us
tie
dayes: that the heat being qualified, the ſe
ueritie
might be mode
rated.
But they obiect, This is to ſtand by like fooles, while wee ſuffer others to abuſe vs:
no, that is
ding things; but that which is hard, ſtub
borne, and reſiſting: the rage of our roaring ſonnes
is tamed by pa
tience. Turne to the brawling curre,
and hee will be more fierce: ride on neglecting him, and he will ſoone be quiet. This is
the furious Band.
minſter Hall, or ſome other Court of Iuſtice: the weapons,
the Law: the poſtures of the fight are Demurres, Delayes, Quirks, Remoouals: the Victory,
a Verdict: the Doome, a Sentence: and the death it ſelfe, an Ex
ecution. One ſayes, To beare this, is againſt my conſcience: when
indeed hee meanes it is a
gainſt his concupiſcẽce.
If the Plaintife goe no further then the Court of his owne affections, the defendant ſhal
neuer
meth iuſt: but his neigh
bour commeth, and ſearch
eth him
petent Iudge in
his own matter. It will beare an action, ſaith the Law
giuer, this enflameth paſſion in the Law-goer.
O that men could ſee the folly of this litigi
ouſneſſe. 1. That hee is not in the ſtate of grace, but a meere carnal man. This is
Saint
gument to the Corin
thians;
If there be con
tentions amongſt you,
mies: we may ſay
of him as the Angel ſaid to
gar
gainſt euery man, and eue
ry mans hand againſt
him
ſelfe without
need: they that goe to Law for tri
fles, are like
nice people that continually lie in the hands of Chirurgi
ans, and Phiſicians, for pimples & warts: wher- as
tie, not wantonneſſe. Their boxes
and papers are the Books & Badges of their profeſſion: they trudge vp and downe, more
buſie to caſt away their money, then Law
yers are to
catch it: their word is
They plead, wee haue ſtood before the beſt, in Courts of higheſt ho
nor: alas, ſo doth the ſpider, euen
fore
him, Satan was ther alſo. 4. They conſider not the root of contentions, as the
Apoſtle de
ſcribes them: want of
tweene brethren? Want of
ence
withſtanding the
queſt, becauſe he did not
forgiue his brother at his intreaty, he was
uered ouer to the tormen
tors
Fiftly, they weigh not how they are deceiued. Lawyers firſt inuented
on. And for thoſe that can tarry the leaſure of the
Lawe, they haue quirks & delayes: which are like the corroſiue plaiſters of an
vnconſci
nable Leach, that turnes a ſmall greene
wound to an incurable
ration of it for filthy lu
cre. When a man muſt
ly, and bee out of his paine. But
ſuch, when they purpoſe to murther a mans eſtate, haue tricks to keepe him long a dy
ing: that hee may ſtill languiſh and pine away in
hope of recouery.
And what doth the winner get, that at the Tearmes end, hee may bragge of his gaines? Doth
hee not come home dry-founderd? Doth he not follow the Mill ſo long, till the toll be more
then the grieſt? It is a token of vnwhol
trey is full of thriuing Phyſitions:
cet
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
lympiacis certaminibus, Diabolo conſecratis
uill, hee had the glory of the day, that gaue moſt wounds, and came
off himſelfe vntouched.
nitie, there is a contrary Law of ſtriuing: not he
that offers moſt blowes, but hee that ſuffers moſt blowes, is crowned. A man is ſtricken,
will hee goe to law for this? no,
ment; of neceſſary com
lineſſe, a cloke: of ſin
gular vſe, hee hath but one cloke: hee hath the proprietie of it, it is his cloke: muſt
hee goe to Law for this? no, rather let him take his coat al
ſo.
cia
I am no Anabaptiſt, nor Libertine, to deny the Magiſtracie, or law
plead one another
uenge our ſelues; did
nias,
Sitteſt thou to iudge me after the Law,
mandeſt mee to be ſmitten contrary to the Law?
poynted Tribunals: and no law, no
loue. I know there is a Chriſtianly ſeeking of Iuſtice, when iniurious perſons grow worſe
by forbearance, and ground their inſo
lence vpon
others patience. As Chriſtians may
tur diabolus. Sed reprimã me
thers ſometimes in con
futing an Hereſie much ſpread; if they did runne a
little within the brinks of a contrary error, not
Howſoeuer, let them not doe it
di
habitants of the land
cery
lor
ler
uertat in ſeipſum
thing to do with it: but muſt ſit ſtill like an idle
uerſment from the high Court of heauen: if we break open the writ, we ſhall find the
Kings plea
ſure in it; an Arreſt of
cine. As if he ſhould ſay, It
is my loue that I write ſo much againſt malice: not for your hurt, but for your eternal
good: if you wil not beleeue me, beleeue God himſelf:
The Deuill when hee gets audience, tels a man how much hee is hated of others: the holy
Spi
rit tels him how much hee is loued of others.
The argument of our charity to them, is Gods
cies, kindnes, humblenes of mind, long ſuffering
ing you are beloued of God, loue his.
This is Gods chalenge,
nall, to ſhew it the Lords true act and deed: twice written, that
it might ne
uer be forgotten.
ngeance, Iudgement, and Glory are
tection, and to incurre his
condemnation. It is faithleſſe and fruitleſſe: faithleſſe, not to beleeue that God wil
deale with vs according to his Word.
ments of reuenge. What is this
but to exalt our ſelues aboue all that is called God; and to play the Deuil in ieſt, and
the Pope in good earneſt? Fruitleſſe, for if being wronged, we draw out our woodden dagger
of reuenge, God wil put vp his ſword, and leaue vs to our ſelues. The iniu
red child turnes not againe, but runs to his fa
ther. When the Italians
ſerued Vengeance to himſelfe, they ſay blaſ
phemouſly, He knew it was too ſweet a bit for man,
therefore kept it for his owne tooth. But if man were is owne caruer, he would carue too
deepe. God onely is wiſe and iuſt, wiſe to know, & iuſt to giue the due proportion.
Now the Great and Omni
potent Lord chiefe Iu
ſtice, bind vs all to the peace on earth, and bring
vs all to the peace of heauen.
Now becauſe euery Citie muſt haue an eſta
bliſhed
Gouernment; Order being the good of euery creature, & it is better not to be, then to
be out of order: therefore this
pell,
Is ſupreme
ence ſake
pell the one,
there is a
Of all Nations we are bleſſed with peace, vn
der a
King of peace: therefore all bound to bee children of peace. There are three wayes of
chuſing Kings. 1. An immediate nomination from God. 2. A Suc
ceſſion of blood. 3. An election of the people. The firſt ceaſeth,
the laſt hath been found dange
rous, the beſt
remaines. They that are ſuddenly choſen out of the flock,
ieſtie; for
it is not their Trade.
ſpring of the gods; they meant that they were
ſtance.
uers of waters
tle brook: in the former is more need of
his om
nipotence. Howſoeuer, the grace of adoption,
in
Anarchie is the mo
ther of diuiſion, the ſtep
mother of peace. While the State of Italy wants a
King, all runnes into ciuill broiles. It is the happineſſe of this Citie, that there is no
diſtra
ction. Not a King at
lar gouernment, nor cut
riſtocracie: but
guſtus
ſtie doore of
ple;
ſo making Peace, as if hee were made of peace. That bleſſed Queene of ſweete and ſacred
memory before him, was
line vertues to bee the Queen of men. Certen
ly, it would haue trou
bled any King but
ſed, and
claimed, what
heard we but peace? What heard the Nobles? a King that would honour them. What the
Senators? a King that would coun
When a Tyrant comes abroad, all ſeeke to hide themſelues:
ſeth, all flock to
him, the ſtreets and wayes are fil
led with people,
the aire with acclamations. We
miniſtration of Iuſtice, flouriſhing of arts, preaching of the Goſpell,
uen: and like
ker doth both bleſſe, and is bleſſed: therefore let
Away then with thoſe diſcontented ſpirits, that grudge theſe outward rights, whether
tributes of money, or attributes of Supremacie.
ſes are his immediate rents. Some haue obſer
ued, that Chriſt did no miracle about Honor or money, except that
one
ſar
ſens of Samaria, that fly off in a rage;
on haue
wee in Dauid?
mit a Ieſuit to his Chap
laine. But periſh his
ene
mies, and vpon his own Head let his Crowne
flouriſh. May not the Scepter depart from
cob
ritie haue a Crowne on earth, when himſelfe
Is the Goſpel of Chriſt: a law
indeed, but a law of peace. It made peace betwixt God and man, and it muſt make peace
betweene man and man. If it cannot reconcile vs one to another, it ſhall reconcile none of
vs to the Lord. It is a lawe, not to bee obſerued for State, but for Conſci
ence. Indeed thoſe
tuli
Catilinarÿ
cuſed: for ſome through neſcience or negligence, ſcarce caſt an eye
on the ſtatutes of peace.
man
ſolues to trounce him: proud beggar! Hee will teach him to knowe his betters. O but
tarry, and heare the Statute of Peace.
reſſion,
dered, nor haue more lace and
fringe then his owne coat: there is in him ſo little of man, that he talkes of nothing but
the
ry. Let him tarry, and heare what the Lord ſpeakes, in his Law of
uayleth anything, nor vn
circumciſion, but a New creature
remony, but the Sub
ſtantiall; a new Crea
ture.
Another flatters him
ſelfe; I need not ſtand on
ſtrict performance of Tythes, the Goſpell re
quires
nothing but Be
neuolence: experienced men iuſtifie
it, I haue the warrant of good Law
yers for it. O
but ſuch a Lawyer is the Barri
ſter of
This City of Peace hath one immutable
ding to this Rule,
ſelfe proudly,; aboue others in ſcorne, aboue himſelfe in folly:
hee thinkes all his Titles be
neath him, and euen
thoſe that worſhip him, ſtill to vnderualue him:
ded by him. Croſſe him, and hee rages, ſwelles, foames, like the
Sea in a ſtorme: but is this after the
rence in duſt?
gar dies,
In driuing a trade, it is Mammons prime poli
cy, to
take aduantage of others neceſſitie, or ſim
plicity.
er: yes, ſaith the ſeller. Let him tremble at the
Iudgement, which was a ſudden death. This is the
tie, not of the Citie
of Peace.
Many thinke Charity to the poore, to bee a worke of meere Supe
rerogation; that they are not bound liberally to giue part of that
to laſie beggars, which they haue laboriouſly gotten by their endea
uours. But heare the Rule of Peace;
ſwaded from Couetice,
trance that wealth finds to
heauen, they amazed
ly replied,
ing, a harſh Sermon. Yet is this the law of peace, and thus minded
are the citizens of peace. When the poore at your gates aſke you
num
Is the
tants; the obſeruation of
them continually vr
ged: for by nature men are apt
enough to flye out. Howſoeuer the Ro
mans built
their
mons
But alas! how doth her Palace now fall to ruine for want of repa
ration? Few there bee that repaire it, but to im
paire it thouſands are ready. The queſtion was once;
ble Shunamite built him a chamber, with a bed and a candleſticke:
We haue thoſe that pull downe his roomes, di
ſturbe
his reſt, and put out his light.
crilegious
ballat
cates are thoſe
cape their fingers. Some
neſſe;
other in a quaint Paradoxe extolled de
formity: but
in former times it was neuer heard that any wrote
That the Kings of the earth ſhould conſpire a
gainſt Chriſt, [Note: ] it was no wonder:
mites and Iſhmaelites
ſhould oppoſe him, no wonder: for they ſtood on termes of
hoſtilitie. That the Iewes ſhould confederat againſt him,
ted him. But that men baptized in his Faith,
bearing his Name as their honourable Title, and wearing his Profeſ
ſion, as their chiefe or
nament; ſhould conſent to rob him, and iuſtifie it by their law! this is ſuch a thing as
the very Barbarians would bluſh at. Suppoſe the Mini
ſters of this
peare good? What, not one for his fees, that can cry downe the
lers any braines left? Yes, we might think
the deuil were dead, if there could not bee found an Aduocate to plead for Sacriledge. The
Lord in his Iuſtice for ſinne,
In many places,
ſed the whole vineyard: but if the poore, expo
ſed, & vnſupported Vine be left, it ſhall beare
the owner but a few grapes. This may hold
ſecutors. The Church
culous Faith, to re
moue theſe mountaines; malicious and truth-ha
ting pleaders, the pio
ners
of the Temple, and the maintainers of thoſe that pillage it.
They tell vs, the
uerbiall anſwere of any man queſtioned in this
Sacriledge; Aſke my fa
ther if I bee a theefe? When
ſheth
uide the land
red,
ble if they did but diuide it) I ſay, yea let thẽ
take all, ſeeing all they will haue, rather then we go to recouer it by ſuch a Iudgement.
But certen
ly God cannot long a
bide to ſee that people proſper, who cannot abide to ſee his Church
proſper. They that ſpoil the
tertained into her glori
ous Court of heauen.
Is
tention, and contention kils peace. Thus ſhee is
often deſtroyed by her owne iſſue, as
rib
wels.
Take this Citie wee liue in for an Inſtance. Peace hath brought Gods plentie: the Inha
bitants neither plowe, nor ſowe, nor reape; yet are
fed like the fowles of heauen. They fare well with leſſe trouble, then if come grewe at
their doores, and cattell graſed in their ſtreets. But as
gypt too much; ſo the inundation of opulency
may doe thẽ hurt. Thus may the influence of heauen, and the plentie of earth, be a
ling
tie meat, but not
digeſti
ble by a weake ſtomack, ſtrong wine, but
naught for a weake braine.
ſtroyeth them
ling, in our bodies another ſurfeting: we ſwell in
pride, and ſurfet in wantonneſſe. The Iſ
raelites
neuer fared ſo well, as when they liued at Gods immediate fin
ding; and at night ex
pected
their morrowes breakfaſt frõ the clouds. When they did daily aſke, and daily receiue their
daily bread.
There be (as I heard a worthy Diuine ob
uers in the land, where
of this is held the beſt: and this Citie is placed in the beſt
Seate of the Riuer, vpon the gentle riſing of a hill, in the beſt ayre, and richeſt ſoyle.
When a Cour
tier gaue it out, That
pleaſed with the Citie, threatned to diuert both
Tearme and Parliament to Oxford: an Alder
man aſked
whether ſhee meant to turne the cha
nell of the
ther, or no: if not, ſaith hee, by Gods grace we
diſe. Wee are neere enough the benefits, and farre enough from the
dangers of the Ocean. Nothing is wanting to the conſummation of our happineſſe: to keepe
vs in our owne Coun
trey, in our owne Citie, in our
owne Houſes, but that which keepes men in their wits, Tem
neſſe.
But doe wee not re
quite this Riuer of Pro
ſperitie, with vngrateful impietie? and vſe the Ocean
of Gods boun
tie, as wee doe the Thames? It brings
vs in all manner of proui
ſion; Clothes to couer vs,
Fuell to warme vs, Food to nouriſh vs, Wine to cheare vs, Gold to enrich vs: and we in
recompenſe, foile it with our rubbiſh, filth, common ſewers, & ſuch excretions. It
yeeldes vs all manner of good
ties, & we ſend it loaden backe with our iniuries.
Such toward God is the impious ingratitude of this famous Citie, which elſe had no
Para
lell vnder the Sunne. Shee may not vnfitly
bee compared to certaine
preſent to diuers behol
ders, at diuers ſtations, diuers formes. Look
ing one way, you ſee a beautifull Virgine: an
other way, ſome defor
on, ſhee is a well
grac’d creature: turne it vpon her conuerſation, ſhee is a miſhapen ſtigmaticke. View her
Peace, ſhee is
ters of men
rites
ber her ſinnes, then
come an harlot
rice; you will ſay her Cup is too full. When
ſperitie, wee wonder at her impietie: when
we thinke of her impietie, wee wonder at her pro
ſperitie. O that her Ci
tizens would learne to
mannage their liberall fortunes, and to enter
taine
the
franchiſe them heere, they may be
made free aboue, in that tryumphant
Is
bid, but rectifie our af
fections. Our Parents, ſpouſes, children, allies, countrymen,
neighbors, friends; haue all their due places in our loue: and it were a brutifh do
ctrine to diſpoſſeſſe vs of theſe humane rela
tions. Onely they muſt know their orders and
ſtations, and by no meanes vſurpe vpon God: they muſt not be miſtreſſes, but hand
maides to the loue of Chriſt.
But let vs loue them, becauſe they loue God:
nouring a man becauſe he is well cloathed: I ſee then no reaſon,
but wee ſhould doe greater
ry was neuer yet raui
ſhed
and abuſed into fa
ſhion.
No, but eſpecially let vs loue others, becauſe they feare God, and ſerue Ieſus Chriſt.
For as the braine is to the ſinewes, the liuer to the veines, and the heart to the
arteries; ſo is Gods loue to humane ſocie
ties: as
the very ſoule
ſpiracies; when we fall in one with another, to fall out with God.
Let vs beginne our loues a
boue, deriuing this holy
fire from the Altar of Heauen; let our faith inkindle it at the heart of Chriſt, and then
like the Cherubins, wee ſhall looke graciouſly one vp
on another, while all faithfully looke vp to the Mercy-ſeate of God.
This is the Corollary of all; euery particular
being caſt vp, heere is the ſumme; her vniuer
ſall
felicitie. For the il
luſtration whereof, it will
not bee vnuſefull, to borrow an inſtance: and wee need not tra
uell farre to ſeeke out ſuch an image or reſem
blance.
Looke wee vpon our owne Nation, the hap
py Module
of this Citie of peace. It was ſayd, that in Rome a man might ſee all Countries:
ing? What was once ſayd of
uen, when drought was
ſides: Or like
uers ouerflow their con
tinents. Some Nations haue peace, but with
out the Truth: other haue the Trueth, but without Peace: wee haue
both Truth and Peace. Our neighbours haue beene exerciſed with troubles, whirled about
with hoſtile tu
mults; their eares af
frighted with the thun
der of thoſe murdering pieces: their eyes aga
ſhed with their Temples
ming about their heads: Infants bleeding vpon the
ſtones, and their a
mazed mothers raui
ſhed ere they can bee permitted to die. The ſhrikes
of the dying, and ſlauery of the liuing, vn
der the
mercileſſe hands of a killing or inſulting aduerſary; theſe haue beene their diſtracting
obiects: none of them come neere vs. There is no rifling of houſes, no flying to refuges,
no rotting in Dungeons, no ruinating of Monuments, no ſwelling the
ched, pietie profeſſed, the practiſe of it encouraged; Grace promiſing, and Peace
performing, bleſſed rewards.
That is verified in vs, which is recorded of the dayes of
ſhine of mercy embra
ceth vs, and hath made vs a day of peace, not ſhorter
then ſixty yeres: the fauours of God o
uerſhadowing
vs, as the Cherubins did the Mer
cie-Seat. I know
that Rome frets at this, and let the Harlot rage her heart out: ſhee thun
ders out Curſes, but
This is the Reward of
taines all the reſt.
derſtanding
li
bit, vel non manebit inimi
cus
mies.
Either
ked. Or the Lord wil giue them fauour in
the ſight of their enemies,
From hence ariſeth
flicts which a diſtreſſed conſcience finds with legall terrors,
ſhall bee turned to mild embracements. Faith leading the vnder
ſtãding, the vnderſtãding guiding the wil, the will ruling the
operatiue po
wers, & Chriſt Ieſus go
uerning all. For indeed hee is the Fountaine of
peace, and wee
on of our nature, and Iu-
nant. He reconciles vs to God,
der vpon earth
thing while he poſſeſſeth himſelf. Wel, yet in mer
cy Chriſt reconciles vs:
wayes ends
his publicke deuotions with the
Thus wee haue a reall abridgment of this my
ſtical
ie is her
couers the firſt concep
tions
of ſtrife. Diſci
pline is her
fenders. Authoritie is her
nes: on whoſe ſtayres
nes to all nations. Plenty is her
beralitie her
lor
ſeller
ter
litie her
All her Garments are greene and orient; all
full ſupply to their de
fects. Her breath is ſwee
ter then the new blowen Roſe; millions of ſoules lie ſucking their
life frõ it: and the ſmell of her garments is like the ſmel of
ſhine: and her fauours, like
ſeaſonable dewes, ſpring vp flowers and fruits whereſoeuer ſhee walks. Holineſſe is the
uants
comed into the armes of her Father, inueſted Queene
with a Diadem of glory, & poſſeſſed of thoſe ioyes, vnto which Time ſhall neuer
put