MY Text (you heare) is of Iustice and peace, two royall graces; and such as flow from so­ueraigne Maiesty: There is a dou­ble [Page 2] 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 [Page 3] 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 [Page 4] 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 [Page 5] 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 [Page 6] 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 [Page 7] 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 [Page 8] 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 [Page 9] 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 [Page 10] 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, [Page 11] 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 [Page 12] 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.

[Page 13] 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 [Page 14] 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 [Page 15] 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 [Page 16] 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; [Page 17] 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, [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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 [Page 23] 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, [Page 24] 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.

[Page 25] 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. [Page 26] 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 [Page 27] Sea; Iniustice of claime, iniu­stice of practice. Of claime, ouer Kings, Church, Scriptures, Consci­ence: Ouer Kings; there is S. Pauls super-exalted ( [...];) 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 [Page 28] 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 [Page 32] 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▪ [Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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. [Page 37] 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 [Page 38] 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 [Page 39] 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.

[Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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: [Page 46] 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.