Eirenopolis: THE CITIE OF PEACE.

Surueyed and commen­ded to all Christians.

By THO. ADAMS.

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.

ERRATA.

PAge 7. for proposition, read pro portion. 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 med­dles, [Page] 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 [...]o [...]h please them. As if a man were lesse then mad, that will leap into the fire, o 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 [Page] the other: The former would break our peace with Christ; the latter with our selues & the Church: both these are almost desperate. But there is a third, Pax Politica, a ciuill Peace: and the common 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 [Page] 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.
TH. ADAMS.

THE CITIE OF PEACE.

PEACE is the Daughter of Righteousnes, and the mo­her of knowledge, the nurse of Arts, and the improuement of all bles­sings. [Page 2] 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 the Church it self, Ephes. 4. 4 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 [Page 3] Father of it, There is one God, and Father of all.

Peace is a faire Virgin, euery ones Loue, The Picture of Peace. the praise of all tongues, the obiect of all eyes, the wish of all hearts; Pacē [...]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 mil­ken hand carries an O­liue branch, the Sym­bole and Embleme of quietnesse. She hath the [Page 4] 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 [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 10] found some colour of euasion.

It must bee Possible; for if things be imposed vltra posse, and so men be made lyable to the mulct, when they are not culpable of the guilt; they may obiect that Naturae dictamen. Nemo tenetur ad 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 [Page 11] General, 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 [...], and [...] as much as lyeth in you; liue peaceably with all men. For there are some cases [Page 12] in which [...], it is not possible. [...] Cor. 6, 15 What com­munion hath light with darkenesse! and what concord hath Christ with Belial! Wee must haue no peace with it, if there be no grace in it. Psalme 1 Blessed is hee that walketh not in the counsell of the vngodly, &c. Forbeare not only to sit in the Chaire of pestilence with them, which is Sinne raigning: Peccatum dominans, Peccatum delectans, peccatum [...]n [...]ans. but euen to stand and discourse with them, which is Sinne deligh­ting: yea euen to walke a turne with them, which is Sinne entring: [Page 13] 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 con uerse 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, August. Homo & Pecca­tor: a Man, and a Sin­ner. Quod Peccator est, corripe: quod Homo, mi­serere. As he is a Sinner, [Page 14] 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 [Page 15] euill men, though not in euill matters.

Indeede let him that hath anthority, correct malicious offences: for that is not like a rauisher to abuse, but like a Chā ­pion 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 vaticini­um: [Page 16] 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 [Page 17] 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 en­denour 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 [Page 18] still [...] 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 loue it, few practise it. The vse com­mends [Page 19] 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 [Page 20] 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 [Page 21] 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.

[Page 22] 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, [Page 23] 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 Con­cord. [Page 24] 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 [Page 25] 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; preser­uing [Page 26] 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.

The mēbers prouide one for another: Prouidence of parts for the vvhole▪ the eye sees not only for it selfe, [Page 27] 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 fa­mish▪ [Page 28] 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 neigh­bours. [Page 29] The Lord sees that an inequality is best for his glory: distribu­ting (to whomsoeuer lest, yet) to euery one more then hee deserues. Shall the Eare say, [...] Cor. 12. 16. Because I am not the Eye, I am not of the Body? No, but as Iohn Baptist said of Christ▪ He commeth 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 [Page 30] 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 [Page 31] 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 volun [...]a ti [...]earum; Luk 23. 25 Hee deliuered [Page 32] 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 singulae quae­runt vnionem, omnes con­seruant vnitatem. Wee haue them that rush in­to [Page 33] 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 [Page 34] 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 a sunder, 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 [Page 35] 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 fain [...] 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 [Page 36] Israel, and Israel hott a­gainst Iudah, the King of Syria smote them both. God shall supply the part of Syria; and when brother is against brother, hee will bee against them all. He that doth not what he can to mainetaine the walles doth what he can to betray the Citie. So I come from the Walles to the Gates.

The first Gate

Is Innocence; The first Foundation of Peace. and this may bee called Bishops­gate; the Ministers of the Gospell being both [Page 37] 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 [Page 38] guilty: now there is no malefactor going to the barre for his try all, 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 of­fends [Page 39] 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 inueter at; 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.

[Page 40] 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 [Page 41] 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 dange­rous. [Page 42] 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 re­pentāce, [Page 43] 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 [Page 44] 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 slaw 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: broo­king [Page 45] 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 [Page 46] 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, [Page 47] 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, [Page 48] and with the tractable softnesse of the one to glew and fixe the solide ha [...]dnesse 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 [Page 49] 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. Infoelix victoria qua ho­minem superamus, 1. Sam. 24. vitio succūbi. 18. Bern. It is a wretched victory that ouercomes our soules, and slaues vs to our lustes. Patientia [Page 50] 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. tamen 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 Ha­man [Page 51] 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: Sen. for Grauissima poena est contumeliosa ve­nia: a proud and scorn­full pardon, is a reproch­full [Page 52] 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 [Page 53] 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. [...] ▪ 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 [Page 54] pleased with our Sacri­fice vpon his Altar: yet Cum omnis culpa munere soluatur, Aug. 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, Isodo [...]. talem te exhibeas erga proxi­mum: bee thou to thy brother on earth, as thou wouldest haue thy Father in heauen bee to thee. Si laedens, pete ve­niam: st laesus, da veniam. If an iniurer, aske par­don: if a sufferer, giue [Page 55] pardon. Be we so farre from expecting his sub­mission, that wee tender our [...]emission; and meet the trespasser with a pardon before hee aske it. Sen. Dissensio ab alijs, à te reconciliatio incipiat. Let strife begin from others, bee thou first in 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 of­fences [Page 56] 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 [Page 57] 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 [Page 58] 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 [Page 59] puissant enemy; yet whē all was done, Eccl. 9. 15. no man re­membred that poore man. But if hee stumble, Ecclus. 13. 23. they will helpe to ouerthrowe him. How contemptibly doth a rich epicure look vpon a poore beggar! yet the rich and the poore meete together, Prou. 22. 2 and the Lord is the maker of them all. In all our graund Feasts, the guestes that Christ spoke for, Luk. 14. 14. are left out.

For Domestickes and strangers; many haue so much religion as to pro­uide for their owne; yea so much irreligion as to [Page 60] 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 will be at peace with them, till they bee put to the triall [Page 61] 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 [Page 62] 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, [Page 63] 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 vngodly. And Giue vnto the good, not to the sinner. Though not Qua impius, and quia impiu [...]; 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 [Page 64] 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 [Page 65] 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. [Page 66] 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 [Page 67] 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 Satis­faction; [Page 68] and this we may liken to Creeple-gate. It is the lamest way to peace, yet a way: it is a halting gate, but a gate. It were far better 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. [Page 69] 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 of­fence. [Page 70] As it is necessary for him that comes to the fire, to be made hot: Hieron. but there is no necessity that hee come vnto the fire.

The malady of 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 [Page 71] 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 natu­rally [Page 72] 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, [Page 73] 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 foure­fold; [Page 74] 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 [Page 75] 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 pr [...]uailing, will he vse his friendes about such a businesse? Yes, saith Seolomon, 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 [Page 76] quickly; Mat 5. 25. Agree with thine aduersary quickly. Yes perhaps, when leasure may serue: but will any man neglect businesse to goe about it? Yes, all busines set apart, though it were as important as offring sacrifice at Gods owne Altar; Leaue there thy gift, Pelican. &c. Non 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 [Page 77] found of vs, Chysost. 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 [Page 78] 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 Po­sterne [Page 79] 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 [Page 80] 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. Aug. Celsa patria, via humilis. Tolle super biam, quod habes meum est▪ tol­le inuidiam, quod habe [...] tuum est. Take away pride, and that which thou hast is mine: take away enuie, and that which I haue is thine. Pride and enuy are too vnciuill for a peaceable citie: the one cannot en­dure a vicine prosperity, nor the other a superior [Page 81] 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 take it vp in embers: the best means to preserue peace, is in humblenesse. The tall [Page 82] 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 [Page 83] that they may be quiet. Let vs examine our owne experience: when the Lord hath soundly scourged vs, we go from vnder his fingers as tame as lambs: farewell strife, all our care is to finde rest and peace in Iesus Christ.

Wee haue seene the Citie of Peace, with her walles and gates, and wee wish well to her; Peace bee within thy wals, Psal. 122. 7. and prosperitie within thy palaces. But hath she no aduersaties? Yes, there is an enemic that be­leaguers this Citie; Con­tention. [Page 84] 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 [Page 85] place very conuenient, beeing not so olde as peace, built since the birth of strife. These e­nemies pursue vs, vel fer­ro, vel foro, Aug. as that Fa­ther saith.

Ferro, 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 Christen dome, or the glory of God lay vpon [Page 86] 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, [...] 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 [Page 87] 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 [Page 88] vs, our Father will part vs: & they whose soules haue peace, shall be sent to a prison where is no peace: that seeing they loue quarrels, they may haue fighting enough with infernall spirits. But perhaps there bee some who make no o­ther reckoning, resol­uing with him in the O­rator, Hodie coenabimus 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 [Page 89] 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, Bern. & occisus aeternaliter 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 ver­mine [Page 90] can kill, Aug. it is true prowesse and honour to giue life, and preserue it Simeon and Leui seemed to haue iust cause; Gen. 34. 31 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. Basil. Ne vtaris inimico praecepto­re, let not thy enemie teach thee to due that, which thy selfe detestest [Page 91] 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 [Page 92] 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 [Page 93] 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.

Foro; The other Troupe. there is another Battalia of aduersaries that turne their chal­lenge [Page 94] 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 [Page 95] haue audience: for he is Amicus Curiae. 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, [Page 97] 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: wher­as [Page 97] 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 pala­ces. [Page 98] 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 conscientiae, they [Page 99] prosecute their malice, foro Iustitiae. Wee may add, want of Mercy, they cannot forgiue: but if they forgiue not others, their finall Quietus est was neuer yet sealed; and they shal be called to an after-reckoning. As that wicked 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 [Page 100] Lawes to secure our lands and titles: now they make those lawes engines to get away our lands and titles. Their frequent Session hath not beene euermore to preserue a mans 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 [Page 101] 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 vnwhol­some [Page 102] ayre, wher the coū ­trey is full of thriuing Physitions: Sivaleant ho­mines, arstua, Phaebe, 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 euerla­sting [Page 103] possession of their soules by patience. In O­lympiacis certaminibus, Diabolo consecratis; [...]hysoft. 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, [Page 104] 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. Foelix 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 law­fulnes [Page 105] 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 Caesar. 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 [Page 106] himself sweetly reproue him that smote him. Iohn 18. 23 If I haue spoken euill, beare witnesse of the euill: but if well, why smitest thou mee? So Paul to 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 [Page 107] warre in loue, so they may iarre in loue: when the partie cast in the suit, may be bettered, if not in his money, yet in his manners; and Satan onely conquered. Vt qui vincitur, simul vincat, & vnus tantummodo 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 [Page 108] then questioned, nor so dangerous; were neuer censured for that to haue erred Dogmaticè. So if to conuince that Heresie in maners, (It is lawfull to go to law for euery thing;) I should a little leane to and fauor that other opinion, (It is lawfull to goe to law for nothing;) either excuse mee, or at least suspend your iudgements, till I come on purpose to handle that poynt. If men would promise not to goe to Law till then, I would promise, when they did goe to Law, to [Page 109] 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 [Page 110] Law day and night: Psal. 1. 2. but cursed is he that wastes his time to meditate and study Law-trickes. Let the litigious soule learne a new course of law: let Conscience be his Chan­cery, Charity his Chance­lor, Patience his Counsel­ler, Truth his Atturney, and Peace his Sollicitor. Litem in proximum, di­uertat in seipsum. Let him go to Law with his owne heart; arraigne his passionat will at the Bar of Gods Iudgement; let the twelue Apostles bee a Iury against him, who all condemned Conten­tion. [Page 111] Thus let him iudge himselfe, that he be not iudged of Iesus Christ. For he that auengeth his owne quarrell, steps into the Princes Chaire of Estate, yea into Gods owne Seat; dethroning both; and so disturbes neauen and earth. Mad men, that thus presume, as if God did not see malice in the heart! Pro [...]5. 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 [Page 112] looker on, and take part with neither.

Dearly beloued, Rom. 12. 19. auenge not your selues, but rather giue place vnto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord. This sounds a Retreat to all quarrels: Paul seeing the Daggers drawen, and the peace in danger to bee broken; steps in with the sword of the Spirit, to part the fray. It is a Writ of Re­uersment from the high Court of heauen: if we break open the writ, we shall find the Kings plea­sure in it; an Arrest of [Page 113] 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 [Page 114] 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 [Page 115] hath God spoken, twice haue I heard it, Psal. 62. 11 that Ven­geance (so well as Power) belongeth vnto God. Hee pleads the continuance of Succession without interruption; 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 [Page 116] 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 [Page 117] 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.

[Page 118] 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 [Page 119] 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 [Page 120] Writ out of the Kings Bench: to perswade the other, there is a motion in the Chancery.

Of all Nations we are blessed with peace, 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, [Page 121] doe seldome manifest such royall behauiour, nor become their Maie­iestie; for it is not their Trade. Iehu remitted much of his noble zeale, when hee was setled in his kingdome. It is one thing to say, With a great summe of money, Acts 22. 28 obtained I this kingdome: and for another to say, I was a King borne. Wee may iustly say of our King, Dignissimus Regno, si non natus ad Regnum. When the Poets called some men the Sonnes and off­spring of the gods; they meant that they were [Page 122] men of a more noble and vncommon nature: and that those graces were, Ex Diuino afflatu. It was as familiar with Homer, to make a King fight with a god at his elbowe, as a common Souldier with his sword in his hand. To whom the Lord giues most ho­nour, he giues most 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 [Page 123] the Apostles time, 1 Cor. 1. 26 was not giuen to many mightie or noble; yet the graces of administration are.

Anarchie is the 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 Rose here, and the white there. We are not shuffled into a popu­lar gouernment, nor cut [Page 124] into Cantons, by a headles, headstrong A­ristocracie: but Henricus Rosas, Regna Iacobus: in Henry was the vnion of Roses, in Iames of the kingdomes. Euery King is not a Peace-maker; ours, like a second 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 shed deserued to bee the Queene of wo­men, [Page 125] 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 coun­sell [Page 126] 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 [Page 127] 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 [Page 128] vs blesse him, and blesse God for him, and hold our selues blessed in him.

Away then with those discontented spirits, that grudge these outward rights, whether tributes of money, or attributes of Supremacie. Soluatur subsidium, ne contingat excidium. For this cause pay wee tribute also, &c. Rom. 13. 6 It is the mediate due to God, as prayers & prai­ses are his immediate rents. Some haue obser­ued, that Christ did no miracle about Honor or money, except that one [Page 129] of giuing tribute to Cae­sar. 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 [Page 130] hath a crown in heauen. Amen.

The Law of this Citie

Is the Gospel of Christ: The Lavv of Peace. a law indeed, but a law of peace. It made peace betwixt God and man, and it must make peace betweene man and man. If it cannot reconcile vs one to another, it shall reconcile none of vs to the Lord. It is a lawe, not to bee obserued for State, but for Consci­ence. Indeed those Ca­tuli Catilinarij, Statising Iesuites, turne all their Religion into Statisme, [Page 131] yea into Atheisme. And there be many Church-Recusants, a monstrous, menstruous brood, the Moone-calues of that lunatick religion. Come they doe, but more for feare of the Law, then for loue of the Gospell. And al the children that euen hang on the brests of peace, cannot be 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 [Page 132] 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 [Page 133] bridle from it, Quia pau­per, because he is poore. Another is erop-sicke of Ceremonies; hee hath a toy in his head, that the Churches garment should not bee 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 [Page 134] peace. 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 [Page 135] sworne enemy to the law of peace. The voice of Christ is not in it, heare that. Let him that is taught in the word, Gal. 6. 6 communicate vnto him that teacheth, in all good things.

This City of Peace hath one immutable Rule, and it is sufficient to direct all actions. And as many as walke 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 [Page 136] hath carried himselfe brauely, in out-bribing his aduersary, fooling Iudge and Iury by false testimony, and triumphs in his vnblest gain; but is this according to the rule of Peace. Vincat veritas, let Truth ouercom. The loser may sit down with content, but the winner shall ye down in 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: [Page 137] 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 [Page 138] 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 [Page 139] lucrum, ne fia [...] animae 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, [Page 140] 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 [Page 141] food of Peace on earth, and the Seed of peace in heauen.

The Palace of Peace

Is the Temple: The Court or Palace of Peace. the peace of man can neuer bee preserued without the worship of God. It is not enough for the citie to haue lawes, but these must be diuulged, made knowen to the Inhabi­tants; the obseruation of them continually vr­ged: for by nature men are apt enough to flye out. Howsoeuer the Ro­mans built their Templū Pacis without the gates, yet heere it is the chiefe [Page 142] honor and ornament of the Citie. Heere Peace keepsher Court, and sits like a royall Queene in her Chaire of Estate. Which is not like 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 [Page 143] 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 [Page 144] to our mouthes. Wee may sing, or rather sigh one to another, as little children chaunt in the streets: When shall we eat white Bread? When the Puttock is dead: when there is not a 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 e­cape their fingers. Some [Page 145] 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, [Page 146] 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) so me small part of their owne; is the Spoyler at a non-plus? [Page 147] 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, [Page 148] hath broken downe her hedges; Psal. 80. 12 and now euery hand hath a snatch at her Grapes.

In many places, Ahab- like, they haue 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 [Page 149] prayes, Dorsum corum incurua, Bow downe their backes; and so the Lord did. Valerian was so bowed downe, that hee became a footstoole for the King of Persia, to mount vp to his horse O that the Church of Peace had still this 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 de­puties [Page 150] 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 [Page 151] 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 [Page 152] principall happinesse of a Citie, to bee scituated by a Riuers side: that as it hath fortified it selfe by land, so it may haue commaund of the Sea. Prosperitie is the Riuer to this Citie, that like a louing Meander, winds it selfe about, throwing his siluer Armes vpon her sides; ebbing slowly, but flowing merrily, as if he longed to embrace his loue. Peace is the mother of Prosperitie, but Prosperitie is too often the murtherer of Peace. For peace breeds wealth, wealth breedes [Page 153] pride, pride breeds con­tention, and contention kils peace. Thus shee is often destroyed by her owne issue, as Senache­rib was by his owne bo­wels.

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 [Page 154] 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 [Page 155] 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 ob­serue) [Page 156] 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 [Page 157] shall doe well enough. The lines are fallen to vs in pleasant places, Psal. 16. 6 wee haue a goodly Heritage. Both the Elements are our friends; the Earth sends vs in her fruites, the Sea her 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, Tem­perance, [Page 158] 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 [Page 159] 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 defor­med [Page 160] 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 harlot [...] Esa. 1. 21. To tell of her Charitie, and how many hundreds she [Page 161] feedes in a yeare, you will say with Paul, In this I praise her. To tell of her oppressions, and how many thousands shee vndoes in a yeare, you will say with him againe, In this I praise her not. Behold her like a Nourse drawing her Brests, and giuing milke to Orphans, you wish her Cup to runne ouer with fulnesse. Behold her like a Horse leech, sucking the blood of the Church, to feede her owne sacrilegious aua­rice; you will say her Cup is too full. When [Page 162] 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: [Page 164] 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: [Page 165] as reflections of our sight, which glaunce from the Lord vpon his Image: if God haue their hearts, let them haue our hearts. It is poore to loue a man for that is about him: hee must bee loued for that is within him. If wee should account of men as we doe of bagges; prize them best that weigh heauiest, and measure out our loue by the Subsidie-booke; ho­nouring a man because he is well cloathed: I see then no reason, but wee should doe greater [Page 166] reuerence to the Bason and Euer on the stall, then to the Goldsmith in the Shop; and most humbly salute Sattin & Veluet in whole pieces, because their virgin-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 [Page 167] 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: [Page 169] and the Romans vsed to solace themselues; It is good looking on a Map of the World, vbi nihil in orbe videmus alienum, when wee find nothing in the world which is not our owne. What doth the whole earth produce, which is not yeelded to our 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 [Page 170] 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 [Page 171] 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. There is no rifling of houses, no flying to refuges, no rotting in Dungeons, no ruinating of Monu­ments, no swelling the [Page 172] chanels with blood, no fiering of Cities, no Rapes of Virgines, no dashing of Babes against the stones, nor casting them, as they droppe from their mothers wombes, into their mo­thers flames. But in stead of these, the truth of the Gospell is 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 [Page 173] sides round about him: 1. Kings 4. 25. and Iudah & Israel dwelt safely, euery man vnder his Vine, and vnder his Figgetree, from Dan to Beersheba. Or as Syluius sayd of Rhodes; Semper in sole sita est. The Sun­shine of mercy embra­ceth vs, and hath made vs a day of peace, not shorter then sixty yeres: the fauours of God o­uer shadowing 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 [Page 174] (praised bee God) wee neuer more prospered, then when the Pope most cursed vs. Yea, O Lord, thogh they curse, doe thou blesse: their thunder doth more fear then hurt, thy fauour doth more good then they can blast. Conuert or confound them that haue euill will at Sion: & still let vs inherit thy Peace, that thou mayst inherit our praise.

This is the Reward of Peace, and of all those that in sincerity of heart loue her: 2. Cor. 13. 11. the God of peace shall be with them. There [Page 175] 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 [Page 176] restrained from harming vs. If they will not do vs the good they should, yet they shall not doe vs the euill they would. Vel inimieus tuus non mane­bit, vel non manebit inimi­cus. Either our enemies shall not liue, or they shall not liue our ene­mies. Psal. 58. 1 [...]. 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 [Page 177] 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 Iu­stice [Page 178] 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 [Page 179] fel, if they were lost too, where should God haue sonnes? I know that he needs not man: he hath stil the elect Angels, and is able to raise sonnes of stones: he can want no­thingwhile 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.

[Page 180] 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 [Page 181] 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 [Page 182] 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 [Page 183] 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 slow with milke, and her Conduits runne wine. Enuy and murmuring, as priuy to their owne guilt, flye from her Presence. Her Guard consists not of men, but Angels: and they pitch their Tents about her Palace. Last­ly, [Page 184] 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.

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