The true peace-maker laid forth in a sermon before his Maiesty at Theobalds. September 19, 1624. By Ios. Hall deane of Worcester. Hall, Joseph, 1574-1656. 1624 Approx. 38 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A02591 STC 12715 ESTC S103756 99839501 99839501 3929

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Early English books online. (EEBO-TCP ; phase 1, no. A02591) Transcribed from: (Early English Books Online ; image set 3929) Images scanned from microfilm: (Early English books, 1475-1640 ; 1142:12) The true peace-maker laid forth in a sermon before his Maiesty at Theobalds. September 19, 1624. By Ios. Hall deane of Worcester. Hall, Joseph, 1574-1656. [2], 46 p. Printed by I. Haviland for Nath. Butter, London : 1624. Reproduction of the original in the Harvard University. Library.

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eng Sermons, English -- 17th century. 2005-11 Assigned for keying and markup 2005-11 Keyed and coded from ProQuest page images 2006-02 Sampled and proofread 2006-02 Text and markup reviewed and edited 2006-04 Batch review (QC) and XML conversion

THE True Peace-Maker: Laid forth in a Sermon before his Maieſty at Theobalds. September 19, 1624.

By IOS. HALL Deane of Worceſter.

LONDON, Printed by J. Haviland for Nath. Butter. 1624.

THE TRVE PEACE-MAKER. ESAY 32. 17.

Opus Iuſtitiae pax.

The worke of Iuſtice (or righteouſneſſe) ſhall be peace.

MY Text (you heare) is of Iuſtice and peace, two royall graces; and ſuch as flow from ſoueraigne Maieſty: There is a double Iuſtice, Diuine and humane; there is a double peace, outward in the ſtate, inward in the ſoule: Accordingly, there is a double ſenſe of my Text; a ſpirituall, a ciuill ſenſe: The ſpirituall concerning Theologicall Iuſtice, and inward peace; The ciuill concerning humane Iuſtice and outward peace. The ſpirituall thus; The Meſſias ſhall cauſe the fruit of his perfect iuſtice to be our inward peace with God, and our ſelues. The ciuill thus; The Magiſtrate ſhall cauſe the worke of ciuill Iuſtice in his adminiſtration, to be our outward peace with one another: In both, or either (as Muſculus well) there is an alluſion in the Hebrew word to a field; the ſoile is the heart or the State, the ſeed is Iuſtice, the fruit peace: That which was waſte ground is now a Carmell, a fruitfull field; and the fruit of this field of Iuſtice is peace.

As there is good reaſon, we will beginne with the ſpirituall Iuſtice and Peace.

The great King of Heauen will disforeſt that peece of the world, which he calls his Church, and put it to tillage; it ſhall bee ſowne with righteouſneſſe, and ſhal yeeld a ſweet crop of peace: in this only, not in the barren heaths of the prophane world ſhall true peace grow.

At firſt, God and man were good friends: How ſhould there be other than good termes betwixt Heauen and Paradiſe? God made man iuſt; and iuſt man (whiles he was ſo) could not chuſe but loue the iuſt God that made him; ſinne ſet them at odds; in one act and inſtant did man leeſe both his iuſtice and peace; now the world is changed; now the ſtile of God is Fortis vltor, God the auenger. The ſonnes of wrath. God the auenger, Ier. 51. 56. and the ſtile of men Filij irae, ſonnes of wrath, Epheſ. 2. 3. There is no poſſible peace to bee made betwixt God and man, but by the perfect Iuſtice of him that was both God and man: I would there were a peace in the Church about this Iuſtice; It is pitie and ſhame there is not; but there muſt be hereſies: As there are two parts of Diuinity, the Law and the Goſpell; ſo each of theſe haue their Iuſtice; there is a iuſtice of the Law, and an Euangelicall Iuſtice The Iuſtice of the Law when a meere morall man is iuſtified (out of his owne powers) by the works of the Law; very Papiſts will giue ſo much way to S. Paul, ſo much affront to Pelagius, as to renounce this; freely anathematizing that man who by the ſtrength of humane nature, or the doctrine of the Law, ſhall challenge iuſtification; Vnleſſe perhaps ſome Andradius haue priuilege to teach, that this Ethica Iuſtitia, Morall righteouſneſſe. was enough to iuſtifie and ſaue the old Philoſophers.

The Euangelicall Iuſtice is not without the interuention of a Sauiour To which claime is laid in two kindes, either as imputatiue, or as inherent; The inherent wrought in vs: the imputed wrought for vs. How eaſie were it to lead you through a thicke of diſtinctions into a large field of controuerſie, concerning the nature, meanes, manner of our Iuſtification? No head in all Diuinity yeelds either more, or more important Problems In ſo much as Cardinall De Monte, Vice-Preſident for the time of the Councell of Trent, in an Oration made by him in the eleuenth ſeſſion, profeſſes, that when they meant to diſpatch their Decree concerning Iuſtification in fifteene daies, it coſt them ſeuen moneths to finiſh, without one daies intermiſſion; and when all is done, they haue left the world, which was before (as Pighius ingenuouſly) intricated by the thorny queſtions of Schoolemen, rather more vnſatiſfied & perplexed than they found it. It is the maine care of our liues, and deaths, what ſhall giue vs peace and acceptation before the dreadfull Tribunall of God: What, but righteouſneſſe? What righteouſneſſe, or whoſe? Ours, or Chriſts? Ours, in the inherent graces wrought in vs, in the holy workes wrought by vs; or Chriſts, in his moſt perfect obedience, and meritorious ſatisfaction wrought for vs, applied to vs. The Tridentine faction is for the former; wee are for the latter; God is as direct on our ſide as his Word can make him; Euery where blazoning the defects of our owne righteouſneſſe, the imperfections of our beſt Graces, the deadly nature of our leaſt ſinnes; the radicall ſinfulneſſe of our habituall concupiſcence, the pollution of our beſt workes: Euery where extolling the perfect obedience of our Redeemer, the gracious application of that obedience, the ſweet comfort of that application, the aſſurance and vnfailableneſſe of that comfort: and laſtly, our happy reſt in that aſſurance. I inſtance not; open the Booke, ſee where your eies can looke beſide theſe Satis aperti (ſaith their Caſſander) The Scripture is cleare ours, So is all antiquity, if they beleeue that learned Arbiter; So are their more ingenuous Doctors of the laſt age; So would they all be, if they had grace to know God, themſelues, grace, ſinne, heauen, hell; God perfectly iuſt, themſelues miſerably weake, Grace ſenſibly imperfect, ſinne vnmeaſurably ſinfull; Laſtly, if they knew that heauen is for none but the pure, that hell is for the preſumptuous. O Sauiour, no man is iuſt through thee, but he that is ſanctified by thee; What is our inherent juſtice, but ſanctity? That we aſpire towards, we attaine not to; Woe were vs if we were not more iuſt in thee, than ſanctified in our ſelues; we are ſanctified, in part, according to the weakneſſe of our receit; we are iuſtified thorowly according to the perfection of thine acceptation; were we fully ſanctified here, we ſhould be more than men; were we not thorowly iuſtified, wee ſhould be no more than ſinners before thee; whiles we ſtand before thee as ſinners, we can haue no peace; Let others truſt in the Charets and Horſes of their owne ſtrength, we will remember the Name of the Lord our God; The worke of thy Iuſtice ſhall be our peace.

Peace is a ſweet word; Euery body would be glad of it; eſpecially Peace at the laſt, as the Pſalmiſt ſpeakes: How haue the politickly religious held out twigs for the drowning ſoule to catch at? Due ſatisfactions, vndue ſupererogations, patronages of Saints, bargaines of Indulgences, woollward pilgrimages, and at laſt (after whips and haire-clothes) leaue the dying ſoule to a feare of Hell, doubt of Heauen, aſſurance of Purgatory flames; How truly may it now ſay to theſe Doctors, as Iob to his friends, Miſerable comforters are yee all; Hearken, O yee deare Chriſtians, to a better voice that ſounds from heauen; Come to me all yee that labour, Mat. 11. 28. and are heauy laden, and I will giue you reſt.

Is there any of you whoſe vnquiet breaſt boiles continually with the conſcience of any foule ſinne? whoſe heart is daily tyr'd vpon by the vultur of his ſecret guiltineſſe? whoſe boſome is gnawed before-hand with that helliſh Worme, which can no more giue ouer than die? It boots not to aske thee if thou wouldſt haue peace.Micah. 6. Peace? Rather than life; Oh wherewithall ſhall I come before the Lord, and bow my ſelfe before the moſt high God? Shall I come before him with burnt offerings? Will the Lord be pleaſed with thouſands of Rammes, or with tenne thouſand Riuers of Oyle? Shall I giue my firſt borne for my tranſgreſsion, the fruit of my body for the ſinne of my ſoule? Heare, O thou diſtracted heart; what talkeſt thou of giuing to the owner? The world is his; thou art not thine owne; Yea, were theſe things thine, and not his, yet know, it is not giuing, but taking that muſt procure thy peace: An infinite Iuſtice is offended; an infinite Iuſtice hath ſatisfied, an infinite mercy hath applied it; Take thou hold by the hand of faith on that infinite mercy, and juſtice of thy Sauiour; The worke of his Iuſtice ſhall be thy peace.

Fly about whither thou wilt, O thou weary Doue, thorow all the wide Regions of the heauen, and waters, thou ſhalt no where finde reſt for the ſoles of thy feet, but in this Arke of Chriſts perfect righteouſneſſe: In vaine ſhalt thou ſeeke it in ſchooles of morality, in learned Libraries, in ſpacious fields and forreſts, in pleaſant gardens, in ſullen retiredneſſe, in witty conuerſation, in wanton Theaters, in drunken cellers, in tables of gluttony, in beds of luſt, cheſts of Mammon, whiffes and draughts of intoxication, ſongs of ribaldry, ſports of recreation; No, no, the more thou ſeekeſt it in moſt of theſe, the further it flies from thee, the further thou art from finding it; and if theſe things may giue ſome poore truce to thy thoughts, it ſhall ſoone end in a more direfull warre. There is no peace, ſaith my God, to the wicked: Stray whither thou wilt, O thou wounded heart, thorow the Lawnds and Woods; alas, the ſhaft ſticks ſtill in thee, or if that bee ſhaken out, the head; None but the ſoueraigne Dittany of thy Sauiours righteouſneſſe can driue it out; and till it be out, thou canſt haue no peace. In plaine termes; wouldſt thou haue peace? None but Chriſt can giue it thee; He will giue it to none but the penitent, none but the faithfull; Oh ſpend thy ſelfe into the ſighes and teares of true repentance; and then raiſe thy humbled ſoule to a liuely confidence in thine all-ſufficient Redeemer; Set thy Lord Ieſus betwixt God and thy ſinnes; God cannot ſee thy debt, but through thine acquittance; By his ſtripes we are healed, by his wounds we are ſtanched, by his death we are quickned, by his righteouſneſſe we are diſcharged; The worke of his righteouſneſſe is our peace. Oh ſafe and bleſſed condition of beleeuers; Let ſinne, Satan, world, death, hell, doe their worſt;Rom. 8. 33. Who ſhall lay any thing to the charge of Gods elect; It is God that iuſtifieth: who ſhall condemne? It is Chriſt that died, yea rather, that is riſen againe; who is alſo at the right hand of God, and maketh interceſsion for vs: Our enemy is now our Father, our Iudge is our Sauiour, the offended our ſurety, that precious bloud our ranſome, that perfect righteouſneſſe our euerlaſting peace.

Thus much of our ſpirituall Iuſtice, and Peace. The Ciuill followes: I know theſe two are wide termes; Iuſtice compriſes all vertue, as Peace all bleſſings; For that is iuſt in all kinds, which hath a meet adequation to the rule; All vertue therefore conforming vs to the law of God, which is the rule of perfection, challengeth iuſtly to it ſelfe a ſtile of juſtice.

Narrower bounds will ſerue our turne: We ſpeake of Iuſtice firſt as a ſingle vertue. Habits are diſtinguiſhed by their acts; acts by their obiects. The obiect of all morall vertue is good, as of all intellectuall, is True. The obiect of this vertue of Iuſtice is the good of men in relation to each other; Other vertues order a man in regard to himſelfe; Iuſtice, in regard to another. This good being either common, or priuate; common of all, priuate of ſome; the acts and vertue of Iuſtice muſt bee ſutable; Either, as man ſtands in an habitude to the whole body; or as he ſtands to ſpeciall limbs of the body: The former of theſe is that which Philoſophers and Caſuiſts call a legall and vniuerſall Iuſtice. The latter is that particular Iuſtice, which we vſe to diſtinguiſh by Diſtribution, and Commutation; the one conſiſting in matter of Commerce, the other in Reward, or Puniſhment; both of them according to a meet, though different, equality: An Arithmeticall equality in Commutation; a Geometricall in diſtribution; the former regarding the value, or worth of the thing, the latter, regarding the proportionable difference of the perſon. The worke of all theſe three Iuſtices, is Peace.

Firſt, the legall Iuſtice is the apparent mother and nurſe of publique Peace: When Gouernors and ſubiects are carefull to giue each other their owne; when both conſpire to command and obey for the common good; when men frame their liues to the wholſome lawes of their Soueraignes, not more out of feare than conſcience; when reſpect to the community caries men from partiall reflections vpon thē ſelues; As contrarily diſtractions, and priuate ends are the bane of any ſtate. When the head and members vnite their thoughts and endeuours in the center of the common good: the head to deuiſe and command, the eies to ſee, the eare to heare, the palate to taſte, the heart to moue, the bellowes of the lungs to blow, the liuer to ſanguifie, the ſtomach to digeſt, the guts to export, the hands to execute, the tongue to talke for the good of this naturall Common-wealth of the body, all goes well and happily; but if any of theſe parts will be gathering to themſelues, and obſtructions grow within; and mutinous diſtempers ariſe in the humors, ruine is threatned to the whole: If either the Superiors miſcommand, or the inferiors diſobey, it is an affront to Peace. I need not tell you that good lawes are the walls of the Citie, the ſinewes of the politicke body, the rule of our life, the life of our ſtate, without which men would turne brute, yea monſtrous; the world were a Chaos, yea an hell. It is wiſdome that makes lawes, it is Iuſtice that keeps them; Oh let this Iuſtice ſtill bleſſe vs with a perpetuall peace; as thoſe that doe not thinke the world made for vs, but our ſelues made for the world, let vs driue at an vniuerſall good; let there be euer that ſweet correſpondence betwixt Soueraignty and ſubiection, that the one may be happy in the other, both in peace.

Secondly, the diſtributiue Iuſtice is not leſſe fruitfull of peace; when rewards of honors, & gracious reſpects are ſuited to the well-deſeruing; when malefactors ſmart according to their crimes; This Iuſtice hath ſtocks for the vagrant, whips for harlots, brands for pettylarzons, ropes for fellons, weights for the contumaciouſly ſilent, ſtakes for blaſphemous hereticks, gibbets for murtherers, the hurdle, and the knife, and the pole for traitors; and vpon all theſe engines of Iuſtice hangs the garland of peace. It was not for nothing that Maximilian the firſt, paſſing by the gallowes, ſaluted it with Salue Iuſtitia. Ye neuer ſee Iuſtice painted without a ſword; when that ſword glitters with vſe, it is well with the publique, woe be to the Nation where it ruſts. There can bee no more acceptable ſacrifice than the bloud of the flagitious. Immediatly after Garnets execution, Father Dauid at Ypre; in a publike Sermon declared the miracles ſhowne thereat; Amongſt the reſt, that a ſpring of oyle brake forth ſuddenly in the place where that Saint was martyred; Inſtead of a lie, let it be a parable; The bloud of Traitors ſhed by the ſword of Iuſtice, is a well of oyle to fatten, and refreſh the Common-wealth.

I know well how mercy befits the mouths of Gods Miniſters: The ſoft tongue of a Diuine is no meet whetſtone for the edge of ſeueritie; but withall, I dare ſay, that Iuſtice is a noble worke of mercy; neither need we wiſh to be more charitable, than the God of mercy that ſaies, Thine eie ſhall not ſpare the murtherer, Numb. 35. 31. The Tempter to idolatry, Deut. 13. 6. The very ſonnes of Leui were appointed to win an euerlaſting bleſſing, by conſecrating their hands to God in Iſraelitiſh bloud: The vniuſt fauour, and plauſibilitie of Romiſh Doctors, towards capitall offenders, hath made their Sanctuaries (euen literally) a denne of theeues, an harbour of villany. It is memorable of Lewis of France, (ſtiled the Saint) that he reuerſed a pardon wrought from him to a malefactor; vpon reading that verſe in the Pſalme, Pſal. 106. 3. Beati qui faciunt iuſtitiam in omni tempore; Bleſſed are they that doe iuſtice at all times: No maruell if one of thoſe foure things which Iſabell of Spaine was wont to ſay, ſhe loued to ſee; were, A Theefe vpon the ladder; Euen through his halter might ſhe ſee the proſpect of peace. Woe bee to them that either for gaine or priuate intereſt ingage themſelues in the ſuit of fauour to maliciouſly bloudy hands; that, by the dam of their bribes labour to ſtop the due courſe of punitiue Iuſtice; theſe, theſe are the enemies of peace; theſe ſtaine the land with that Crimſon die, that cannot be waſhed out but by many wofull lauers of reuenge: Farre, farre be it from any of you, generous Chriſtians, to endeuour either to corrupt, or interrupt the waies of iudgement, or for a priuate benefit to croſſe the publique peace: Woe be to thoſe partiall Iudges, that iuſtifie the wicked, and condemne the innocent; the girdle of whoſe equitie ſaggs downe on that ſide where the purſe hangs: Laſtly, woe to thoſe vnworthy ones that raiſe themſelues by fraud, bribes, ſymony, ſacrilege; therefore are theſe enemies to the ſtate, becauſe to peace; and therefore enemies to peace, becauſe violaters of juſtice, And the worke of Iuſtice is peace.

Thirdly, that commutatiue Iuſtice workes peace; needs no other proofe than that all the reall brabbles and ſuits amongſt men, ariſe from either true or pretended iniuſtice of contracts. Let me lead you in a tearme morning to the ſpacious Hall of Iuſtice: What is the cauſe of all that concourſe? that Hiue-like murmur? that noiſe at the barre, but iniurious bargaines, fraudulent conueyances, falſe titles, diſappointment of truſts, wrongfull detruſions of money, goods, lands, couzenages, oppreſſions, extortions: Could the honeſty and priuate Iuſtice of men preuent theſe enormities, ſilence and ſolitude would dwell in that wide Palace of Iuſtice; neither would there bee more Pleas than Cob-webs vnder that vaſt roofe. Euery way therefore it is cleere, that the worke of Iuſtice is peace; In ſo much as the Guardians of peace are called Iuſticers.

This for the Common-wealth; If it pleaſe you to caſt your eies vpon her Siſter the Church, you ſhall finde that the outward peace thereof alſo muſt ariſe from Iuſtice. Alas; thence is our hopeleſneſſe: Neuer may they proſper that loue not, that wiſh not peace within thoſe ſacred walls; but what poſſibility of peace in the peremptory repulſes of Iuſtice? What poſſibility of Iuſtice in the long vſurped tyranny of the ſucceſſor of Romulus? Could we hope to ſee Iuſtice once ſhine from thoſe ſeuen hills, we would make account of peace; but, oh, the miſerable iniuſtice of that imperious Sea; Iniuſtice of claime, iniuſtice of practice. Of claime, ouer Kings, Church, Scriptures, Conſcience: Ouer Kings; there is S. Pauls ſuper-exalted ( 〈 in non-Latin alphabet 〉 ;) His vſuall title is Orbis Dominus; Lord of the world. Dominus vniuerſorum in the mouthes & pens of his flatterers: And leſt Princes ſhould ſeeme exempted; He is Rex Regum, Ouer Emperours and Kings. as Paulus 4. ſaies of himſelfe; he is ſuper Imperatores & reges, ſaith their Antoninus, Triumphus, Capiſtranus, and who not? How much? you know the calculation of the magnitude of the two great lights: How ouer them? As the maſter ouer the ſeruant; they are the words of their Pope Nicholas; Whence but from vs? The Imperiall throne is vnde niſi à nobis, ſaith Pope Adrian: What ſhould I tel you of his bridle, ſtirrup, toe, cup, canopie? Let the booke of holy Ceremonies ſay the reſt; Theſe things are ſtale, The world hath long ſeene & bluſhed.

Ouer the Church; There is challenged a proper head-ſhip from whom all influences of life, ſenſe, motion come; as their Bozius; why ſaid I ouer? Hee is vnder the Church: For he is the foundation of the Church ſaith Bellarmine; Ouer as the head, vnder as the foundation? What can Chriſt be more? Thence, where are generall councells but vnder him as the ſtreame of Ieſuites; Who but he is, regulafidei, as their Andradius: he alone hath infallibility & indefectibility,In decrees of faith or precepts of manners. whether in decretis fidei, or in praeceptis morum, as Bellarmine. Hee hath power to make new Creeds, and to obtrude them to the Church; the deniall whereof was one of thoſe Articles which Leo the tenth condemned in Luther.

Ouer Scriptures. There is claimed a power to authorize them for ſuch; A power to interpret them, ſententialiter & Obligatoriè, being ſuch; A power to diſpenſe with them, ex causâ, though ſuch.

Ouer the conſciences of men; In diſpenſing with their oathes, in allowance of their ſinnes. It is one head of their Canon Law,He abſolues from the oath of Allegeance. A Iuramento fidelitatis abſoluit, Decret. p. 2. Cauſ. 15. qu. 6. And in euery oath is vnderſtood a reſeruation and exception of the Popes power, ſay his Paraſites.

I am aſhamed to tell, and you would bluſh to heare of the diſpenſation reported to be granted by Sixtus 4. to the family of the Cardinall of Saint Lucie; and by Alexander 6. to Peter Mendoza Cardinall of Valentia.

And as there is horrible iniuſtice in theſe claimes; ſo is there no leſſe in practiſe. Take a taſte for all: What can be more vniuſt than to caſt out of the lap of the Church thoſe that oppoſe their nouelties, to condemne them to the ſtake, to hell for Heretikes. What more vniuſt than to falſifie the writings of ancient, or moderne authors by ſecret expurgations by wilfull miſ-editions? what more vniuſt than the with holding the remedy of generall Councels, and tranſacting all the affaires of the Church by a pack't Conclaue? What more vniuſt than the ſuppreſſion of the Scriptures, and mutilation of the Sacrament to the Laity. What more vniuſt than allowance of equiuocation; than vpholding a faction by willing falſhood of rumors, than plotting the ſubuerſion of King and ſtate by vnnaturall conſpiracies? Well may we call heauen and earth to record againſt the iniuſtice of theſe claimes, of theſe practiſes. What then? Is it to hope for peace, notwithſtanding the continuance of all theſe? So the worke of Iniuſtice ſhall be peace: And an vniuſt and vnſound peace muſt it needs be that ariſes from Iniuſtice; Is it to hope they will abandon theſe things for Peace? Oh that the Church of God might once be ſo happy: That there were but any life in that poſſibilitie; In the meane time, let God and his holy Angels witneſſe betwixt vs, that on their part the peace faileth; we are guiltleſſe: What haue we done? What haue wee attempted? what haue we innouated? Onely wee haue ſtood vpon a iuſt and modeſt negatiue, and haue vniuſtly ſuffered. Oh that all the innocent bloud wee haue ſhed could waſh their hands from Iniuſtice, from enmity to Peace.

That from them wee may returne to our ſelues; For the publique, wee enioy an happy Peace; Bleſſed be God for Iuſtice: and if in this common harmony of Peace, there be found ſome priuate iarres of diſcord, whence is it but from our owne Iniuſtice? The world is of another minde; whoſe wont is to cenſure him that puniſhes the fault, not him that makes it; Seuerity, not guiltineſſe in common opinion, breakes the peace Let the queſtion bee who is the great make-bate of the world; begin with the family: Who troubles the houſe?The like diſcourſe to this ye ſhall finde in Conrad. Schluſſelburgius in his preface to his 13 th. booke Catal. Haeret. Not vnruly, head ſtrong, debaucht, children, that are ready to throw the houſe out of the windowes, but the nuſtere father, that reproues, that corrects them; would he winke at their diſorders, all would be quiet. Not careleſſe, ſloathfull, falſe, lime-fingred ſeruants, but the ſtrict maſter, that obſerues and rates, and chaſtiſes them; would he hold his hands, and tongue, there would bee peace.

Not the peeuiſh and turbulent wife, who forgetting the ribbe, vſurps vpon the head, but the reſolute husband, that hates to leeſſe his authority in his loue; remembring that though the ribbe bee neare the heart, yet the head is aboue the ſhoulders; Would he fall from the termes of his honour, there would be peace.

In the Country, not the oppreſſing Gentleman, that tyrannizes ouer his Cottagers, incroches vpon his neighbours inheritance, incloſes commons, depopulates villages, ſcruzes his Tenants to death, but the poore ſoules that when they are cruſhed, yeeld the iuyce of teares, exhibit bils of complaint, throw open the new thornes, maintaine the old mounds; would theſe men bee content to be quietly racked, and ſpoyled, there would be peace.

In the City; not the impure Sodomitiſh brothels, that ſell themſelues to worke wickedneſſe; not the abominable Pandars, not the iugling cheater, not the counterfeit Vagrant, but the Marſhall that drawes theſe to correction; Not the deceitfull Merchant that ſophiſticates his commodities, inhanceth prices, ſells euery inch of (what he cannot warrant) Time; Not the vnconſcionable and fraudulent Artiſan, but the promoter and the Bench.

In the Common-wealth, not the cruell robber by ſea or land, that lies in the way, like a ſpider in a window, for a booty, for bloud: Not the bold night-walker that keepes ſauage houres fit for the guiltie intentions of his burglaries, but the watch that takes him; Not the rank adulterer that neighs after his neighbours wife, and thirſts after only ſtolne waters, but the ſworne men that preſent him. Not the trayterous Coyner, that in euery ſtampe reades his owne conuiction, whiles hee ſtill renewes that face againſt which hee offends, but the Sheriffe that attaches him.

Not the vnreformable drunkard, that makes a God of his liquor, a beaſt of himſelfe, and raues, and ſwaggers in his cups, but the Conſtable that puniſhes him; would theſe officers conniue at all theſe villanies, there would be peace.

In the Church, not the chaffering Patron, or periured chaplaine; not the ſeducing hereticke, or ſeditious ſchiſmatike; not the ſcandalous Leuite, not the careleſſe queſtman, not the corrupt Officiall, but the clamorous Preacher, or the rigorous High-Commiſſion. In the world, laſtly, Not the ambitious incrochers vpon others dominions, not violaters of leagues, not vſurpers of miſ-gotten titles and dignities, not ſuborners, or abettors of conſpiracies, and traitors, but the vnkinde patients that will not recipere ferrum: I wis the great Potentates of the world might ſee a ready way to Peace.

Thus in family, countrey, citie, commonwealth, Church, world, the greateſt part ſeeke a licentious peace in a diſordered lawleſſeneſſe; condemning true iuſtice of cruelty ſtripping her of the honour of peace, branding her with the cenſure of troubleſome. Fooliſh men ſpeake fooliſh things: Oh noble and incomparable bleſſing of peace, how iniuriouſly art thou aſcribed to vniuſt neglect? Oh diuine Vertue of Iuſtice, how deſeruedly haue the Ancients giuen thee wings, and ſent thee vp to heauen in a deteſtation of theſe earthly indignities; whence thou comſt not downe at all, vnleſſe it pleaſe that eſſentiall and infinite Iuſtice to communicate thee to ſome choyce fauourites. It is but a iuſt word, that this Iland hath beene long approued the darling of heauen; We haue enioyed peace, to the admiration, to the enuie of neighbourhood: Would we continue it? would we traduce it to ours? Iuſtice muſt doe it for vs. Both Iuſtice, and Peace, are from the throne; Peace is the Kings Peace; and Iuſtice deſcends from Soueraignty by commiſſion; Let me haue leaue to ſay with the princely Prophet (a word that was too good for the frequent text of a Pope) Diligite iuſtitiam qui iudicatis terram. Still, ô God, giue thy iudgements to the King, and thy Iuſtice to the Kings ſonne. And if any ſhall offer wrong to the Lords anointed in his perſon, in his ſeed, the worke of that iniuſtice ſhall be war; yea Bellum Domini, the Lords war, (2 Sam. 25. 28) Then let him who is both the Lord of Hoſts, and the God of peace, riſe vp mightily for his anointed, the true King of Peace; that he who hath graciouſly ſaid all this while, Da pacem, Domine, Giue peace in our time, O Lord, may ſuperſcribe at the laſt his iuſt Trophees, with, Bleſſed bee the Lord which teacheth my hands to warre, and my fingers to fight.

Ye haue heard of the ſpirituall Iuſtice and Peace; Yee haue heard of the Ciuill; may it pleaſe you to mix both of them together: My text alone doth it; if you doe but with our moſt accurate Tranſlation, reade Righteouſneſſe for Iuſtice; So ſhall you ſee the ſpirituall diſpoſition of Righteouſneſſe produce the ciuill effect of Peace, What is Righteouſneſſe, but the ſincere vprightnes of the heart to God in all our waies: He is perfect with God, that would be ſo:

What need I tell you that this is the way to true inward peace, Nil conſcire, Not to bee guilty of ill. A cleare heart will be a quiet one. There is no feaſt to a good conſcience; this is meat, muſicke, welcome; It ſeemes harder that true ſpirituall honeſty ſhould procure euen outward peace: Heare wiſe Salomon; By the bleſsing of the vpright, the city is exalted, Prou. 11. 11. When a mans waies pleaſe the Lord, hee maketh euen his enemies to bee at peace with him, Prou. 16. 7. Righteouſneſſe exalteth a nation, but ſin is a reproach to any people, Prou. 14. 34. It followes then as a iuſt corollary, That the honeſteſt, and conſcionableſt man is the beſt ſubiect: He may perhaps be plaine, perhaps poore, perhaps weake, but the ſtate is more beholden to his integrity, than to the ableſt purſe, than to the ſtrongeſt arme; Whereas the graceleſſe, and vicious perſon, let him be neuer ſo plauſible a talker, neuer ſo carefull an Officer, neuer ſo valiant a Leader, neuer ſo officious a courtier, neuer ſo deepe in ſubſidies, neuer ſo forward in actions, is no other than an enemy to the ſtate, which hee profeſſes to adore.An ill man, a good ſubiect. Let no Philoſopher tell me of, malus vir bonus ciuis; I ſay from better authoritie, that a lewd man can no more be a good ſubiect, than an ill ſubiect can bee a good man: Heare this then (whereſoeuer ye are) ye ſecret oppreſſors, ye profane ſcoffers, yee foule-mouth'd ſwearers, yee cloſe adulterers, ye kind drūkards, and who euer come within this blacke liſt of wickedneſſe, how can ye be loyall, whiles you lodge traytors in your boſomes? Proteſt what ye will; your ſins breake the peace, and conſpire againſt the ſacred Crowne, and dignitie of your Soueraigne; What care wee that you draw your ſword, and vow your bloud, and drinke your healths to your Gouernours, when in the meane while you prouoke God to anger, and ſet quarrels betwixt your Country and Heauen?

That I may winde vp this clew; It were folly to commend to you the worth of peace; we know that the excellency of Princes is expreſſed by ſerenity; what good hath the earth which God doth not couch vnder the name of Peace? Bleſſed be God, and his Anointed, we haue long and comfortably taſted the ſweetneſſe of this bleſſing; the Lilies and Lions of our Salomon haue beene iuſtly worded with Beati pacifici. Would we haue this happineſſe perpetuated to vs, to poſterity? Oh let Prince and people meet in the ambition to be Gens iuſta, a righteous nation, righteous euery way; Firſt, let God haue his owne; His owne daies, his owne ſeruices; his feare, his loue, his all: Let Religion leade all our proiects, not follow them; let our liues be led in a conſcionable obedience to all the lawes of our maker: Far bee all blaſphemies, curſes, and obſcenities from our tongues, all outrages and violences from our hands; all preſumptuous and rebellious thoughts from our hearts. Let our hearts, hands, tongues, liues, bodies and ſoules be ſincerely deuoted to him. Then, for men: let vs giue Caeſar his owne: Tribute, feare, ſubiection, loyalty, and (if hee need) our liues; Let the nobility haue honour, obciſance, obſeruation; Let the Clergy haue their dues, and our reuerence; Let the commons haue truth, loue, fidelity in all their tranſactions: Let there be trutinae iuſtae, pondera iuſta: Leu. 19. 36. Iuſt balances, iuſt weights. Let there be no grinding of faces, no trampling on the poore (Amos 5. 11.) no ſwallowing of widdowes houſes, no force, no fraud, no periury, no perfidiouſneſſe.

Finally, for our ſelues; let euery man poſſeſſe his veſſell in holineſſe and honour; framing himſelfe to all Chriſtian and heauenly temper, in all wiſdome, ſobriety, chaſtity, meekneſſe, conſtancy, moderation, patience, and ſweet contentation: ſo ſhall the worke of our righteouſneſſe bee peace of heart, peace of ſtate; priuate and publike peace; Peace with our ſelues, peace with the world, peace with God; temporall peace here, eternall peace and glory aboue: vnto the fruition whereof, he who hath ordained vs, mercifully bring vs for the ſake of him, who is the Prince of Peace, Ieſus Chriſt the righteous.

FINIS.