THE True Peacemaker: Laid forth in a Sermon before his Majesty at Theobalds'. September 19, 1624.  
By IOS. HALL. Deane of Worcester.  
LONDON, Printed by J. Haviland for Nath. Butter. 1624.   

THE TRUE PEACEMAKER.  ESAY 32. 17. 
Opus justitiae pax.  
The work of justice (or righteousness) shall be peace.  
MY Text (you hear) is of justice and peace, two royal graces; and such as flow from sovereign Majesty: There is a double justice, Divine and humane; there is a double peace, outward in the state, inward in the soul: Accordingly, there is a double sense of my Text; a spiritual, a civil sense: The spiritual concerning Theological justice, and inward peace; The civil concerning humane justice and outward peace. The spiritual thus; The Messias shall cause the fruit of his perfect justice to be our inward peace with God, and ourselves. The civil thus; The Magistrate shall cause the work of civil justice 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 soil is the heart or the State, the seed is justice, the fruit peace: That which was waste ground is now a Carmell, a fruitful field; and the fruit of this field of justice is peace.  
As there is good reason, we will begin with the spiritual justice and Peace.  
The great King of Heaven will disforest that piece of the world, which he calls his Church, and put it to tillage; it shall be sown with righteousness, and shall yield a sweet crop of peace: in this only, not in the barren heaths of the profane world shall true peace grow.  
At first, God and man were good friends: How should there be other than good terms betwixt Heaven and Paradise? God made man just; and just man (whiles he was so) could not choose but love the just God that made him; sin set them at odds; in one act and instant did man lose both his justice and peace; now the world is changed; now the style of God is Fortis ultor, 
God the avenger. The sons of wrath.  God the avenger, jer. 51. 56. and the style of men▪ Filij irae, sons of wrath, Ephes. 2. 3. There is no possible peace to be made betwixt God and man, but by the perfect justice of him that was both God and man: I would there were a peace in the Church about this justice; It is pity and shame there is not; but there must be heresies: As there are two parts of Divinity, the Law and the Gospel; so each of these have their justice; there is a justice of the Law, and an evangelical justice▪ The justice of the Law when a mere moral man is justified (out of his own powers) by the works of the Law; very Papists will give so much way to S. Paul, so much affront to Pelagius, as to renounce this; freely anathematising that man who by the strength of humane nature, or the doctrine of the Law, shall challenge justification; Unless perhaps some Andradius have privilege to teach, that this Ethica justitia, 
Moral righteousness.  was enough to justify and save the old Philosophers.  
The evangelical justice is not without the intervention of a Saviour▪ To which claim is laid in two kinds, either as imputative, or as inherent; The inherent wrought in us: the imputed wrought for us. How easy were it to lead you through a thick of distinctions into a large field of controversy, concerning the nature, means, manner of our justification? No head in all Divinity yields either more, or more important Problems▪ In so much as Cardinal De Monte, Vicepresident for the time of the Council of Trent, in an Oration made by him in the eleventh session, professes, that when they meant to dispatch their Decree concerning justification in fifteen days, it cost them seven months to finish, without one day's intermission; and when all is done, they have left the world, which was before (as Pighius ingenuously) intricated by the thorny questions of Schoolmen, rather more unsatisfied & perplexed than they found it. It is the main care of our lives, and deaths, what shall give us peace and acceptation before the dreadful Tribunal of God: What, but righteousness? What righteousness, or whose? Ours, or Christ's? Ours, in the inherent graces wrought in us, in the holy works wrought by us; or Christ's, in his most perfect obedience, and meritorious satisfaction wrought for us, applied to us. The Tridentine faction is for the former; we are for the latter; God is as direct on our side as his Word can make him; Every where blazoning the defects of our own righteousness, the imperfections of our best Graces, the deadly nature of our least sins; the radical sinfulness of our habitual concupiscence, the pollution of our best works: Every where extolling the perfect obedience of our Redeemer, the gracious application of that obedience, the sweet comfort of that application, the assurance and unfailableness of that comfort: and lastly, our happy rest in that assurance. I instance not; open the Book, see where your eyes can look beside these▪ Satis aperti (saith their Cassander) The Scripture is clear ours, So is all antiquity, if they believe 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, themselves, grace, sin, heaven, hell; God perfectly just, themselves miserably weak, Grace sensibly imperfect, sin unmeasurably sinful; Lastly, if they knew that heaven is for none but the pure, that hell is for the presumptuous. O Saviour, no man is just through thee, but he that is sanctified by thee; What is our inherent justice, but sanctity? That we aspire towards, we attain not to; Woe were us if we were not more just in thee, than sanctified in ourselves; we are sanctified, in part, according to the weakness of our receipt; we are justified thoroughly▪ according to the perfection of thine acceptation; were we fully sanctified here, we should be more than men; were we not thoroughly justified, we should be no more than sinners before thee; whiles we stand before thee as sinners, we can have no peace; Let others trust in the Charets and Horses of their own strength, we will remember the Name of the Lord our God; The work of thy justice shall be our peace.  
Peace is a sweet word; Every body would be glad of it; especially Peace at the last, as the Psalmist speaks: How have the politicly religious held out twigs for the drowning soul to catch at? Due satisfactions, undue supererogations, patronages of Saints, bargains of Indulgences, woollward pilgrimages, and at last (after whips and haireclothes) leave the dying soul to a fear of Hell, doubt of Heaven, assurance of Purgatory flames; How truly may it now say to these Doctors, as job to his friends, Miserable comforters are ye all; Harken, O ye dear Christians, to a better voice that sounds from heaven; Come to me all ye that labour, 
Mat. 11. 28.  and are heavy laden, and I will give you rest.  
Is there any of you whose unquiet breast boiles continually with the conscience of any foul sin? whose heart is daily tired upon by the vulture of his secret guiltiness? whose bosom is gnawed beforehand with that hellish Worm, which can no more give over than die? It boots not to ask thee if thou wouldst have peace. 
Micah. 6.  Peace? Rather than life; Oh wherewithal shall I come before the Lord, and bow myself before the most high God? Shall I come before him with burnt offerings? Will the Lord be pleased with thousands of Rams, or with ten thousand Rivers of Oil? Shall I give my first borne for my transgression, the fruit of my body for the sin of my soul? Hear, O thou distracted heart; what talkest thou of giving to the owner? The world is his; thou art not thine own; Yea, were these things thine, and not his, yet know, it is not giving, but taking that must procure thy peace: An infinite justice is offended; an infinite justice hath satisfied, an infinite mercy hath applied it; Take thou hold by the hand of faith on that infinite mercy, and justice of thy Saviour; The work of his justice shall be thy peace.  
Fly about whither thou wilt, O thou weary Dove, thorough all the wide Regions of the heaven, and waters, thou shalt no where find rest for the soles of thy feet, but in this Ark of Christ's perfect righteousness: In vain shalt thou seek it in schools of morality, in learned Libraries, in spacious fields and forests, in pleasant gardens, in sullen retiredness, in witty conversation, in wanton theatres, in drunken cellars, in tables of gluttony, in beds of lust, chests of Mammon, whiffs 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 give some poor truce to thy thoughts, it shall soon end in a more direful war. There is no peace, saith my God, to the wicked: Stray whither thou wilt, O thou wounded heart, thorough the Lands and Woods; alas, the shaft sticks still in thee, or if that be shaken out, the head; None but the sovereign Dittany of thy Saviour's righteousness can drive it out; and till it be out, thou canst have no peace. In plain terms; wouldst thou have peace? None but Christ can give it thee; He will give it to none but the penitent, none but the faithful; Oh spend thyself into the sighs and tears of true repentance; and then raise thy humbled soul to a lively confidence in thine all-sufficient Redeemer; Set thy Lord jesus betwixt God and thy sins; God cannot see thy debt, but through thine acquittance; By his stripes we are healed, by his wounds we are staunched, by his death we are quickened, by his righteousness we are discharged; The work of his righteousness is our peace. Oh safe and blessed condition of believers; Let sin, Satan, world, death, hell, do their worst; 
Rom. 8. 33.  Who shall lay any thing to the charge of Gods elect; It is God that justifieth: who shall condemn? It is Christ that died, yea rather, that is risen again; who is also at the right hand of God, and maketh intercession for us: Our enemy is now our Father, our judge is our Saviour, the offended our surety, that precious blood our ransom, that perfect righteousness our everlasting peace.  
Thus much of our spiritual justice, and Peace. The Civil follows: I know these two are wide terms; justice comprises all virtue, as Peace all blessings; For that is just in all kinds, which hath a meet adequation to the rule; All virtue therefore conforming us to the law of God, which is the rule of perfection, challengeth justly to itself a style of justice.  
Narrower bounds will serve our turn: We speak of justice first as a single virtue. Habits are distinguished by their acts; acts by their objects. The object of all moral virtue is good, as of all intellectual, is True. The object of this virtue of justice is the good of men in relation to each other; Other virtue's order a man in regard to himself; justice, in regard to another. This good being either common, or private; common of all, private of some; the acts and virtue of justice must be suitable; Either, as man stands in an habitude to the whole body; or as he stands to special limbs of the body: The former of these is that which Philosophers and Casuists call a legal and universal justice. The latter is that particular justice, which we use 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 Arithmetical equality in Commutation; a Geometrical in distribution; the former regarding the value, or worth of the thing, the latter, regarding the proportionable difference of the person. The work of all these three justices, is Peace.  
First, the legal justice is the apparent mother and nurse of public Peace: When Governors and subjects are careful to give each other their own; when both conspire to command and obey for the common good; when men frame their lives to the wholesome laws of their Sovereigns, not more out of fear than conscience; when respect to the community caries men from partial reflections upon themselues; As contrarily distractions, and private ends are the bane of any state. When the head and members unite their thoughts and endeavours in the centre of the common good: the head to devose and command, the eyes to see, the ear to hear, the palate to taste, the heart to move, the bellowes of the lungs to blow, the liver to sanguify, the stomach to digest, the guts to export, the hands to execute, the tongue to talk for the good of this natural Commonwealth of the body, all goes well and happily; but if any of these parts will be gathering to themselves, and obstructions grow within; and mutinous distempers arise in the humours, ruin is threatened 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 laws are the walls of the City, the sinews of the politic body, the rule of our life, the life of our state, without which men would turn brute, yea monstrous; the world were a Chaos, yea an hell. It is wisdom that makes laws, it is justice that keeps them; Oh let this justice still bless us with a perpetual peace; as those that do not think the world made for us, but ourselves made for the world, let us drive at an universal good; let there be ever that sweet correspondence betwixt Sovereignty and subjection, that the one may be happy in the other, both in peace.  
Secondly, the distributive justice is not less fruitful of peace; when rewards of honours, & gracious respects are suited to the well-deserving; when malefactors smart according to their crimes; This justice hath stocks for the vagrant, whips for harlots, brands for pettylarzons, ropes for felons, weights for the contumaciously silent, stakes for blasphemous heretics, gibbets for murderers, the hurdle, and the knife, and the pole for traitors; and upon all these engines of justice hangs the garland of peace. It was not for nothing that Maximilian the first, passing by the gallows, saluted it with Salue justitia. Ye never see justice painted without a sword; when that sword glitters with use, it is well with the public, woe be to the Nation where it rusts. There can be no more acceptable sacrifice than the blood of the flagitious. Immediately after Garnets' execution, Father David at Ypre; in a public Sermon declared the miracles shown thereat; Amongst the rest, that a spring of oil broke forth suddenly in the place where that Saint was martyred; Instead of a lie, let it be a parable; The blood of Traitors shed by the sword of justice, is a well of oil to fatten, and refresh the Commonwealth.  
I know well how mercy befits the mouths of God's Ministers: The soft tongue of a Divine is no meet whetstone for the edge of severity; but withal, I dare say, that justice is a noble work of mercy; neither need we wish to be more charitable, than the God of mercy that says, Thine eye shall not spare the murderer, Numb. 35. 31. The Tempter to idolatry, Deut. 13. 6. The very sons of Levi were appointed to win an everlasting blessing, by consecrating their hands to God in Israelitish blood: The unjust favour, and plausibility of Romish Doctors, towards capital offenders, hath made their Sanctuaries (even literally) a den of thieves, an harbour of villainy. It is memorable of Lewis of France, (styled the Saint) that he reversed a pardon wrought from him to a malefactor; upon reading that verse in the Psalm, 
Psal. 106. 3.  Beati qui faciunt iustitiam in omni tempore; Blessed are they that do justice at all times: No marvel if one of those four things which Isabella of Spain was wont to say, she loved to see; were, A Thief upon the ladder; Even through his halter might she see the prospect of peace. Woe be to them that either for gain or private interest engage themselves in the suit of favour to maliciously bloody hands; that, by the dam of their bribes labour to stop the due course of punitive justice; these, these are the enemies of peace; these stain the land with that Crimson die, that cannot be washed out but by many woeful laver of revenge: far, far be it from any of you, generous Christians, to endeavour either to corrupt, or interrupt the ways of judgement, or for a private benefit to cross the public peace: Woe be to those partial judges, that justify the wicked, and condemn the innocent; the girdle of whose equity saggs down on that side where the purse hangs: Lastly, woe to those unworthy ones that raise themselves by fraud, bribes, simony, sacrilege; therefore are these enemies to the state, because to peace; and therefore enemies to peace, because violaters of justice, And the work of justice is peace.  
Thirdly, that commutative justice works peace; needs no other proof than that all the real brabbles and suits amongst men, arise from either true or pretended injustice of contracts. Let me lead you in a term morning to the spacious Hall of justice: What is the cause of all that concourse? that Hive-like murmur? that noise at the bar, but injurious bargains, fraudulent conveyances, false titles, disappointment of trusts, wrongful detrusions of money, goods, lands, couzenages, oppressions, extortions: Could the honesty and private justice of men prevent these enormities, silence and solitude would dwell in that wide Palace of justice; neither would there be more Pleas than Cobwebs under that vast roof. Every way therefore it is clear, that the work of justice is peace; In so much as the Guardians of peace are called justicers.  
This for the Commonwealth; If it please you to cast your eyes upon her Sister the Church, you shall find that the outward peace thereof also must arise from justice. Alas; thence is our hopelessness: Never may they prosper that love not, that wish not peace within those sacred walls; but what possibility of peace in the peremptory repulses of justice? What possibility of justice in the long usurped tyranny of the successor of Romulus? Could we hope to see justice once shine from those seven hills, we would make account of peace; but, oh, the miserable injustice of that imperious Sea; Injustice of claim, injustice of practice. Of claim, over Kings, Church, Scriptures, Conscience: Over Kings; there is S. Paul's super-exalted (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) His usual title is Orbis Dominus; 
Lord of the world.  Dominus universorum in the mouths & pens of his flatterers: And lest Princes should seem exempted; He is Rex Regum, 
Over Emperors and Kings.  as Paulus 4. says of himself; 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 over them? As the master over the servant; they are the words of their Pope Nicholas; 
Whence but from us?  The Imperial throne is unde nisi à nobis, saith Pope Adrian: What should I tell you of his bridle, stirrup, toe, cup, canopy? Let the book of holy Ceremonies say the rest; These things are stale, The world hath long seen & blushed.  
Over the Church; There is challenged a proper head-ship from whom all influences of life, sense, motion come; as their Bozius; why said I over? He is under the Church: For he is the foundation of the Church saith Bellarmine; Over as the head, under as the foundation? What can Christ be more? Thence, where are general counsels but under him as the stream of Jesuits; 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. He hath power to make new Creeds, and to obtrude them to the Church; the denial whereof was one of those Articles which Leo the tenth condemned in Luther.  
Over Scriptures. There is claimed a power to authorise them for such; A power to interpret them, sententialiter & Obligatoriè, being such; A power to dispense with them, ex causâ, though such.  
Over the consciences of men; In dispensing with their oaths, in allowance of their sins. It is one head of their Canon Law, 
He absolves from the oath of Allegiance.  A juramento fidelitatis absoluit, Decret. p. 2. Caus. 15. qu. 6. And in every oath is understood a reservation and exception of the Pope's power, say his Parasites.  
I am ashamed to tell, and you would blush to hear of the dispensation reported to be granted by Sixtus 4. to the family of the Cardinal of Saint Lucy; and by Alexander 6. to Peter Mendoza Cardinal of Valentia.  
And as there is horrible injustice in these claims; so is there no less in practice. Take a taste for all: What can be more unjust than to cast out of the lap of the Church those that oppose their novelties, to condemn them to the stake, to hell for Heretics. What more unjust than to falsify the writings of ancient, or modern authors by secret expurgations by wilful mis-editions? what more unjust than the with holding the remedy of general Counsels, and transacting all the affairs of the Church by a packed Conclave? What more unjust than the suppression of the Scriptures, and mutilation of the Sacrament to the Laity. What more unjust than allowance of equivocation; than upholding a faction by willing falsehood of rumours, than plotting the subversion of King and state by unnatural conspiracies? Well may we call heaven and earth to record against the injustice of these claims, of these practices. What then? Is it to hope for peace, notwithstanding the continuance of all these? So the work of Injustice shall be peace: And an unjust and unsound peace must it needs be that arises from Injustice; 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 possibility; In the mean time, let God and his holy Angels witness betwixt us, that on their part the peace faileth; we are guiltless: What have we done? What have we attempted? what have we innovated? Only we have stood upon a just and modest negative, and have unjustly suffered. Oh that all the innocent blood we have shed could wash their hands from Injustice, from enmity to Peace.  
That from them we may return to ourselves; For the public, we enjoy an happy Peace; Blessed be God for justice: and if in this common harmony of Peace, there be found some private jars of discord, whence is it but from our own Injustice? The world is of another mind; whose wont is to censure him that punishes the fault, not him that makes it; Severity, not guiltiness in common opinion, breaks the peace▪ Let the question be who is the great makebate of the world; begin with the family: Who troubles the house? 
The like discourse to this ye shall find in Conrade. Schlusselburgius in his preface to his 13 book Catal. Haeret.  Not unruly, head strong, debauched, children, that are ready to throw the house out of the windows, but the nustere father, that reproves, that corrects them; would he wink at their disorders, all would be quiet. Not careless, slothful, false, lime-fingred servants, but the strict master, that observes and rates, and chastises them; would he hold his hands, and tongue, there would be peace.  
Not the peevish and turbulent wife, who forgetting the rib, usurps upon the head, but the resolute husband, that hates to leesses his authority in his love; remembering that though the rib be near the heart, yet the head is above the shoulders; Would he fall from the terms of his honour, there would be peace.  
In the Country, not the oppressing Gentleman, that tyrannises over his Cottagers, encroaches upon his neighbour's inheritance, encloses commons, depopulates villages, scruzes his Tenants to death, but the poor souls that when they are crushed, yield the juice of tears, exhibit bills of complaint, throw open the new thorns, maintain the old mounds; would these men be content to be quietly racked, and spoilt, there would be peace.  
In the City; not the impure Sodomitish brothels, that sell themselves to work wickedness; not the abominable Panders, not the juggling cheater, not the counterfeit Vagrant, but the Marshal that draws these to correction; Not the deceitful Merchant that sophisticates his commodities, inhanceth prices, sells every inch of (what he cannot warrant) Time; Not the unconscionable and fraudulent Artisan, but the promoter and the Bench.  
In the Commonwealth, not the cruel robber by sea or land, that lies in the way, like a spider in a window, for a booty, for blood: Not the bold nightwalker that keeps savage hours fit for the guilty intentions of his burglaries, but the watch that takes him; Not the rank adulterer that neighs after his neighbour's wife, and thirsts after only stolen waters, but the sworn men that present him. Not the traitorous coiner, that in every stamp reads his own conviction, whiles he still renews that face against which he offends, but the Sheriff that attaches him.  
Not the unreformable drunkard, that makes a God of his liquor, a beast of himself, and raves, and swaggers in his cups, but the Constable that punishes him; would these officers connive at all these villainies, there would be peace.  
In the Church, not the chaffering Patron, or perjured chaplain; not the seducing heretic, or seditious schismatic; not the scandalous Levite, not the careless questman, not the corrupt Official, but the clamorous Preacher, or the rigorous High-Commission. In the world, lastly, Not the ambitious incrochers upon others dominions, not violaters of leagues, not usurpers of misgotten titles and dignities, not suborners, or abettors of conspiracies, and traitors, but the unkind patients that will not recipere ferrum: I wis the great Potentates of the world might see a ready way to Peace.  
Thus in family, country, city, commonwealth, Church, world, the greatest part seek a licentious peace in a disordered lawlessenesse; condemning true justice of cruelty▪ stripping her of the honour of peace, branding her with the censure of troublesome. Foolish men speak foolish things: Oh noble and incomparable blessing of peace, how injuriously art thou ascribed to unjust neglect? Oh divine Virtue of justice, how deservedly have the Ancients given thee wings, and sent thee up to heaven in a detestation of these earthly indignities; whence thou com'st not down at all, unless it please that essential and infinite justice to communicate thee to some choice favourites. It is but a just word, that this Island hath been long approved the darling of heaven; We have enjoyed peace, to the admiration, to the envy of neighbourhood: Would we continue it? would we traduce it to ours? justice's must do it for us. Both justice, and Peace, are from the throne; Peace is the King's Peace; and justice descends from Sovereignty by commission; Let me have leave 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, o God, give thy judgements to the King, and thy justice to the King's son. And if any shall offer wrong to the Lords anointed in his person, in his seed, the work of that injustice 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 up mightily for his anointed, the true King of Peace; that he who hath graciously said all this while, Da pacem, Domine, Give peace in our time, O Lord, may superscribe at the last his just Trophies, with, Blessed be the Lord which teacheth my hands to war, and my fingers to fight.  
Ye have heard of the spiritual justice and Peace; Ye have heard of the Civil; may it please you to mix both of them together: My text alone doth it; if you do but with our most accurate Translation, read Righteousness for justice; So shall you see the spiritual disposition of Righteousness produce the civil effect of Peace, What is Righteousness, but the sincere uprightness of the heart to God in all our ways: 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 be guilty of ill.  A clear heart will be a quiet one. There is no feast to a good conscience; this is meat, music, welcome; It seems harder that true spiritual honesty should procure even outward peace: Hear wise Solomon; By the blessing of the upright, the city is exalted, Prou. 11. 11. When a man's ways please the Lord, he maketh even his enemies to be at peace with him, Prou. 16. 7. Righteousness exalteth a nation, but sin is a reproach to any people, Prou. 14. 34. It follows then as a just corollary, That the honestest, and conscionablest man is the best subject: He may perhaps be plain, perhaps poor, perhaps weak, but the state is more beholden to his integrity, than to the ablest purse, than to the strongest arm; Whereas the graceless, and vicious person, let him be never so plausible a talker, never so careful an Officer, never so valiant a Leader, never so officious a courtier, never so deep in subsidies, never so forward in actions, is no other than an enemy to the state, which he professes to adore. 
An ill man, a good subject.  Let no Philosopher tell me of, malus vir bonus civis; I say from better authority, that a lewd man can no more be a good subject, than an ill subject can be a good man: Hear this then (wheresoever ye are) ye secret oppressors, ye profane scoffers, ye foul-mouthed swearers, ye close adulterers, ye kind drunkards, and who ever come within this black list of wickedness, how can ye be loyal, whiles you lodge traitors in your bosoms? Protest what ye will; your sins break the peace, and conspire against the sacred Crown, and dignity of your Sovereign; What care we that you draw your sword, and vow your blood, and drink your healths to your Governors, when in the mean while you provoke God to anger, and set quarrels betwixt your Country and Heaven?  
That I may wind up 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 under the name of Peace? Blessed be God, and his Anointed, we have long and comfortably tasted the sweetness of this blessing; the Lilies and Lions of our Solomon have been justly worded with Beati pacifici. Would we have this happiness perpetuated to us, to posterity? Oh let Prince and people meet in the ambition to be Gens iusta, a righteous nation, righteous every way; First, let God have his own; His own days, his own services; his fear, his love, his all: Let Religion lead all our projects, not follow them; let our lives be led in a conscionable obedience to all the laws of our maker: Far be 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, lives, bodies and souls be sincerely devoted to him. Then, for men: let us give Caesar his own: Tribute, fear, subjection, loyalty, and (if he need) our lives; Let the nobility have honour, obcisance, observation; Let the Clergy have their dues, and our reverence; Let the commons have truth, love, fidelity in all their transactions: Let there be trutinae iustae, pondera iusta: 
Leu. 19 36. Just balances, just weights.  Let there be no grinding of faces, no trampling on the poor (Amos 5. 11.) no swallowing of widow's houses, no force, no fraud, no perjury, no perfidiousness.  
Finally, for ourselves; let every man possess his vessel in holiness and honour; framing himself to all Christian and heavenly temper, in all wisdom, sobriety, chastity, meekness, constancy, moderation, patience, and sweet contentation: so shall the work of our righteousness be peace of heart, peace of state; private and public peace; Peace with ourselves, peace with the world, peace with God; temporal peace here, eternal peace and glory above: unto the fruition whereof, he who hath ordained us, mercifully bring us for the sake of him, who is the Prince of Peace, jesus Christ the righteous.  
FINIS.