Six sermons lately preached in the parish church of Gouahurst in Kent. And afterwards, most maliciously charged with the titles of odious, blasphemous, Popish, and superstitious, preaching. / Now published by the author, I. W.

THE FIRST SERMON. (Book 1)

JOHN 20. Verse 19, 20.

He sayd unto them, Peace be unto you: and when be had sayd, be shewed them his hands and his side.

THe words are the salutation of an Apostle, of an A∣postle to the Apostles; he which was the Apostle of the Fathers sending vers. 21. to them which were Apostles of his own; they are his own words a little after, as the father sent me, so send I you: But the sicut there, is not aequalitatis, but proportion is, saith Maldonate; in regard of the manner of his mission, and the matter of his commission there was indeed a non sicut; the work of mediation was only his, of ministration theirs; he was to purchase, they to publish; He was pax nostra, so saith th' Apostle; they but praecones pacis, saith the Prophet, messengers of peace; yet in regard of the authority of the mission, and the efficacy of the mini∣stration, there was a similitude; their hard fortune in the world, their course entertainment amongst Wolves, (I might instance in other matters, but that it is not proper to this Text) may very well be suffered to carry some proportion; Amongst the rest there was a si∣cut in this, this salutation in the Text: when he sent them the first word, he appointed them to say were, Peace he to this house, Luke 10. 5. And now he whom the Father had sent comes un••o them with the same salutation, to shew that he and they were of the same mission, Peace he unto you; and when he had said so, be shewed them his hands and his feet. I shall not need to tell you that these words were a usuall com∣plement amongst the Jewes; they practise it within themselves ••o this present; Peace he unto you, is their salutation: even when war is in their heart, they would have peace in their mouthes, and make the

symb••ll of love and friendship, a mask of falshood and treason: to that effect Joab greeted Amasa in the 2 Sam. 20. 9. Art thou in health my brother? but he shewed him neither his hand nor his side; for there he covertly held his sword, with which treacherously he slew him. Little better is much of the only complement of these times, whose words are smoother then butter, and yet are they very sword••. But there was no matter of any such mistrust from these words of our Sa∣viour, and to prevent all suspition which possibly might arise, assoon as he had said them, He shewed them his hands and his side.

Indeed the Disciples were afraid, so Saint Luke saith, chap 24. 37. they had but lately beheld the sad Tragedy of their Masters sufferings, and like a trembling Herd when their choisest Hart was smitten down, fled amazedly distracted at the fall; they looked every hour when themselves should be marked out for the slaugh er by those hun∣gry woodmen. They were at this time assembled together for fear of the Jewes, (the words before my Text) and the doors were shut; and our Saviours sudden and invisible apparition had been enough to have frighted them being in that terrour, if he had not presently sayd unto them, Peace be unto you, and shewed them his hands and his side.

And yet whether they mistrusted some poyson might lie in that courtship, remembring what treason was of late interred in a kisse; or whether fear had so much estranged them, that they werenot come to themselves when Christ spake, and so gave no attention to what was said; he is fain to repeat the same over again; and that he might not lose in their acceptance that which he thought they would so h••••hly prize, saith Maldonate, he saith unto them again, Peace be unto you, verse 21. and ••aint Luke saith, again he shewed them his hands and his feet. Christ had received this praise in the Gospel, that he did both do, and teach, Acts 1. 1. and that he was mighty indeed, and in word, Luke 24. 19. He practised ever himself first, what he taught others, and though never man spake like him, yet his works made a far better report of him then his words, Ioh. 5. 36. Indeed he was sent to bring the blessing, and those come to steal it rather which come with the voice of Jacob, but the hands of Esau: Those which will be right bringers of it, must when they come shew their hands and their feet; then will they say like those in Esay 52. 7. How beautifull are the feet of them, which declare and publish peace! Christ had purchased peace; the wounds in his hands, and side, and feet were the chastisements of our peace, so the Prophet Esay calls them, Esay 53. 5. and now he

comes to publish it to his Disciples; and that his last act might be made up of a perfect harmony, he brings the Trophees of his victory, the wounds of his body, to shew them how and upon what termes he had purchased it for them: He said unto them, Peace be unto you, and when he had so sayd, he shewed them his hands and his side.

If we attend only the salutation of our Saviour, there were not much to be spoken, it was common to others as well; yet it is re∣markable in this, His Disciples had all of them either cowardly for∣sa••en, or shamefully denyed him, they abode not by him at the first skirmish, he was left alone unto the shock, and there was none else; now he was returned a victorious champion, having broken through the steely ribs and braz••n bars of death and the grave; and that he should at the first word proclaim peace unto those traytors, that not sued, not sought unto, he should embrace those fugitives, is contrary unto most of the practice of the world, such a greeting doth ill agree with such as they; Curses upon such occasions are more in ure then blessings; the sword one would have thought had been more due then peace; but it becomes not Christ to be the messenger of war; He brought wounds but in his own hands and side; he would not give any, though he was content to receive. Such is the mercy of our God still unto us sinners, he is not Aestimator meriti, but largitor ve∣niae, as our Church calls him in her Liturgie.

But there is more in it then so, Aliter a Christo, quàm a mundo si∣lutamur, saith Maldonate: it is not for nothing, that contrary to the form of salutation, he doth presently upon the matter repeat the same words, vers. 21. he goeth over it, and over it again, to shew that he would not have it singly regarded; or as Pharaohs dreams were doub∣led to confirm the vision, so are his words to make good his saluta∣tion; Pacem subinde dicit, ut p•• hello solamen afferat, saith Chris st.

And if we consider the quality of the peace, we shall finde it to answer the greatnesse of the war; before war Jehues reply to Jeho∣ram sorted well to every one of us, what had we to do with peace? after war, so chargeable a war as our Saviour had so lately underta∣ken, it is not likely an unworthy peace could be accepted; as is the man, such is his m••ssage, you shall hear more of the worth of both anon.

I had ere now taken the Text asunder, but that I thought I ought not rashly to have entred it without some salutation: I must now a while disturbe the peace of the Text, that I may the better discover

unto you the Text of peace. The violation which shall be offered, will be redressed by the union: A division which is but morall, not mortall, will be the better relished in the close: I shall at last with more ease leave it as I finde it, then finde how or where to leave it.

Two words take up the whole Text.

• 1 Peace, and
• 2 The price of it.

1. The publishing of peace. 2. The purchasing of it. In the first is verbum pacis. In the second factum pacis: and when words and works concur, is like to be truest peace. Or else thus, There is first the blessing of peace, that is the matter of the Text. Secondly the author of peace, 1. Pax Dei. 2. Deus pacis. And he is

Two wayes the author of peace. 1. By Ministration. 2. By medi∣ation. 1. By publishing. 2. By purchasing; the messenger, the ma∣ker is one, he which brought it in the first words of the Text, Peace be unto you, first bought it in the latter, and for that end he shewed them his hands and his side.

Again, the publishing of peace is two wayes. First, optatively, by way of wishing. Secondly, imparatively, by way of commanding. In the first, Pax vohis, he wisheth peace to us, he wisheth us to it; and therefore some of the Fathers have called this more then a salutation, votum Christi; In the second, Pax vohis, is as much as, pacem habete in vohis; and therefore more yet, than votum Christi, it is mandatum Christi.

And here will come in at last to be considered, the persons to whom it is proclaimed, for whom it was purchased, vohis, Peace be unto you: and when he had so sayd, he shewed them his hands and his side.

We begin with the first, the blessing of peace, 1. Pax Dei. It will be too hard a task to make you understand that which the Scripture saith doth passe all understanding. The Kingdome of God saith the Apostle consists in three things, (whereof peace bears the greatest part) Righteousnesse, Peace, and Joy, Rom. 14. 17. Opus justitiae, Pax Letitia, offectum pacis: Joy could not have been at all without righteousnesse, righteousnesse alone could not have brought forth joy; upon those termes we stood till Peace was brought into the world purchasd and proclaimed: Those two extreams, Gods ju∣stice and our joy had never come together, till Peace came in the midst and concluded for us.

Now peace, is that which all things wish, it is votum, and summa

vo••orum: Aquinas calleth it, the summum bonum of all things. Reason∣able Creatures the Angels in Heaven they desire to bring the news of peace, Pax terris, Luke 2. The devils in hell would be glad of it to; The very enimy of peace to have peace himself, he would not be tor∣mented, nor troubled that troubles all things else, unreasonable Crea∣tures, fire and water, whiles they are together, nothing bustles more, when asunder nothing ioyes more in their separation, they fight that they may be at peace all: even sencelesse things are at an unrest till in their place, to which naturally they tend in, which only they be at peace; even God himself wisheth so well to peace, that as if he pre∣ferred it before all his other Titles, he loves to be stiled Deus Pacis, the God of Peace.

Saint Austin places it in order, and cals it tranquillitas ordinis: as the Symmetry among the members when none are out of place; the Harmony in musick, when no one note is harsh, or out of tune, such is peace and order among estates. Maximus cals it, ejus quod gratissi∣mum est plena possess••o, when the desire hath its full complement of what most delights it: therefore happinesse is by some said to be Pax desiderii, when our desire hath what it would, then it will be at rest, not before; then it will have peace; But that is not to be had here in this life, not that peace which may estate us in a full and quiet possession of all things we could wish for; it is but desiderium Pacis here; we must therefore make two sorts of peace with the School. 1. Perfecta. 2. Imperfecta, The one is Patriae of the blessed Saints and Angels there; the other is Viae of the tossed souls and Pilgrims here: that consists in a Vnion to one eternall good, this chiefly in Communion.

The first, Pax vohis, sitting enough for Christ to wish, but not as yet for you to receive; you are yet but in the way to it; and yet that we may not altogether exclude from the Text. Christ purchased that for you, the peace of God, and therefore it belongs unto you. The glorified Saints in heaven enjoy it by right of redemption from him, by vertue of the price which he paid for it: you may joy in it here, but not enioy it; the remembrance of it will make you love peace the bet∣ter whiles you live, and teach you to keep peace here, which to the preservers of it, is a Symboll and token of that blessed peace there.

But the peace is to be stated according to this life, and that is but imperfect; at the best but imperfectly perfect: it is three-fold; and to note that Tribus vicibus pace•• dicit.

1. Peace in heaven with God above us, that is Pax aeterna, it is but begun here in this life, and they have it to whom Christ saith, Pax vo∣his; there was a warre betwixt God and us; he was become our enemy, and in that great inundation had swept us all away for ever, but that Christ, like the Dove with the Olive Branch in his mouth, brought us peace, reconciled us to him; he is our peace which hath made of both one, saith the Apostle, Ephes. 1. 14. he which was factus u••us ex utra∣que one Person of two natures, was faciens utram{que} unam, two na∣tures into one peace.

2. Peace within us with our own hearts, Pax interna: that Caro semper militat contra Spiritum, saith St. Chrysost. Tom. 1. p 1. 41. It is not so much, that that war is to be still continued, there can be no peace there, till a••l the lusts be subdued: God forbade Israel to make any peace with the Cinaanite, victory onely which will not be till death must put an end to the Battell. But besides, there is a warre not onely against the soul, but in the soul, in sinu, t••e soul it self is woun∣ded and cast down, and overthrown; it lies upon a Bed of thornes, between hope and fear, between faith and fainting; some have been so deeply engaged in it, that they wou'd have rid themselves of their souls to be rid of it, but now a peace here is concluded, a peace made with God above; and soon will there be peace in our hearts within: whiles the Lord of Hosts was up in arms the very powers and forces of the soul mustered themselves against her self, but now he is down, and is reconciled: Why art thou so vexed, O my soul? and why art thou so disquieted within me? and why say you then you rebelling fears, unto my soul, that she should fly as a bird unto the hill.

3. Peace with others without us, Pax externa: the Angels pro∣claimed this from heaven at the Birth of our Saviour, pax terris: and all the world was then at peace, in token whereof Janus was shut up. I shall not doubt to say that this peace (peace amongst men) is part of our Saviours wish, and of his will too, and therefore when he sent his disciples, he bade them ever say first, pax buic Domui, and we know how much the Apostles preach it, as their Lord commanded them. Civill peace is after spirituall, the greatest of Gods blessings, with it an band full of herbs how sweet is it? without it an house full of Sacrifice, what good is it? Therefore the Primitive Church, saith Tertullian, ever used to pray for it, orbem pacatum; and the Psalmist bids us re∣member to do it, Oh pray for the peace of Jerusalem, they shall prosper that love it, Psal. 122. 6. They shall have joy that counsell it, Prov. 12. 20.

They shall be blessed that make it, Matth. 5. 9. How great a reward should he finde in heaven? how glorious a name shall he leave upon earth that could bring it to passe?

I passe unto the next, the Author and Giver of Peace, the God of peace. Christ himself is the Author of it; omnis benedictio a majore, saith the Apostle, and no blessing greater than peace, none greater to give it than Christ; when he was born, it was Zenium Christi, so St. Cyprian calls it, Encaenium Christi, so Bonaventure. The chief part of the Angels song, Peace on earth; his first gift when he went away, it was Donativum Christi, my peace I give unto you, my peace I leave with you: his last Legacy; men use at the last, to give their best things unto their friends. and Christ had no better then peace to give; he gave it by way of Testament then, upon his Good-Friday farewell, by way of Testimony he renews it now as upon his Easter Salutation, that he might remember them afresh now, of what so late he bequeathed them then, saith Chrysostome. It was the last thing he thought on before his death, it is the first thing he thinks on now after his rising, the first and the last with Christ, and yet for the most part the last and the least with us Christians; and to shew how much himself was the cause of peace, he is called Pax nostra, Ephes. 2. 14. And every where in the New Testament, Deus Pacis, and God as if he took better liking to that Title, then any of his other, is no where since stiled Deminus Sabaoth, but Sabbath, not of hoasts, but of rest, not of power but of peace.

1. Now he is the Author of peace; so the Church in one of her collects cals him two wayes. 1. By Ministration, he was not content the Angels only should be Heralds of it, or that men alone should be Evangelizantes pacem: himself came to Minister, to grace our Functi∣on the better, and if of any thing, it is most fit that he should be the Minister of the best things; It was necessary that peace should be published, there will be no laying down of Armes till then: but why Christ himself should be the Minister of it, was sure to set the greater price on his peace, to shew its dignity, his dignation, he which bought it, also brought it, the Make•• of our peace would be the Messenger of it.

1. And now he brings it. 1. Optatively, by way of wishing, Peace be unto you. Those ever ought to do that at least which say it, there ought to be an intendment at least of peace, if it cannot be had, yet it were to be wished, to be sincerely desired; there should be

votum pacis in corde, as well as vox pacis in ore: or else twere fairer dealing to march on furiously with Jehu, to say plainly, what hast thou to do with peace? then falsely with Jo••b and Judos to salute and kisse, and to betray and kill. It is pitty that th•• Language of Heaven should ever usher in any project of hell, that black purposes should come cloathed with the whitest Ornaments, that dark fiends should speak like glorified Spirits, and under pretence of prayers devoure up houses, under the colours of peace, contrive mischief and destru∣ction.

But our Saviour intended it sure, and therefore wisheth it to them, and in it whatsoever else goods to be wished for; Peace is the Breviary of all votes, Pacem te poscimus omnes: The Apostle cals Evangeli∣zantes pacem, Evangelizantes bona, Rom. 10. 15. As if all good things were in peace, that is the best comment upon this complement, they which wish us peace, wish us all good things: besides, both Bonum jucundum & foecundum, they are the chief goods; we look after plea∣sant and profitable goods. Peace is both th•• Psalmist saith, Psal. 133. Behold how good and pleasant a thing it is, like A••rons oyntment, it is bonum amabile, and like the dew of Hermon, it is bonum utile. Peace and plenty ever go together: Abundance of peace were not so fit a phrase, if it were not to shew that abundance, is ever the effect, the fruit of peace. But Christ doth not only wish this, but also will it, he com∣mends it to them, and commands it them both under one, his teach∣ing was ever with au••hority.

2. Imperatively. Pax vobis, is as much as, Pacem babete in vohis: if it were not good for us, he would never wish it, much lesse command it; and this here is but a remembring of them, saith Saint Chrysostome, of what he had before so oft told them, of having peace one with an∣other. If his authority was doubted then; sure it was sufficiently confirmed now: now he was risen from the dead, and had conque••ed all those enemies of peace, even death it self the last enemy of all. To speak of peace, to advise to it, to enjoyn it was a very fit time: Dives in hell desired no more, then that one should rise from the dead to teach his brethren.

Now the peace which commands us is

• ...Oris.
• ...Operis.
• ...Cordis.

1. To speak peace for strise, like to flames gather life by breath; angry words are ever heralds unto warre; they that will pursue peace

must keep their tongue from evils, and their lips that they spake no guile: Curses and reproaches are like arms of straw to the fire of wrath, saith Camerarius, they adde fuell to it; but a soft answer, saith Solomon, al∣layeth it. The Apostles though they had tongues given them like fire, yet they were such as had light, as much as heat in them, and that heat which was, was cooled with a blast of winde, Acts 2. And heat can do no harm where it is governed by light; there must be habete potestatem in verbis, before there can be any hopes of habete pacem in vobis, they know not the way of peace, which know not how to do that.

2. The next is Pax operis, To practise, peace: Christ did both, they heard him speak, and he shewed them his hands and his feet, to con∣firm his practise, he was mighty in deed and in word: the Scripture places deed ever first where it speaks of Christ, Acts 1. 1. Luke 24 19. to shew there was most worth in that; and Christs action should be our imitation, when we speak peace, we should shew our hands that we practise it, that we labour for it, not Joa•• and Judas like, have peace only in our mouth, but a sword or staffe in our hand: But it is possible our labour may be lost, as Davids was in Psal. 120. I labour for peace, but when I speak unto them thereof, they make themselves ready for battell. It is likely we shall speed no better then Christ told his Disciples, when as he sent them forth with the like salutation, Pax buic domui: as it hits and meets with the Son of peace, so it will be retained, else returned back to us again; yet there must be still

3. Pax in corde, a well wishing unto peace, an hearty desire of it; not to let enmity take up any room there, to expresse it by free motion of it, by glad receiving it, by seeking and suing for it, by sending af∣ter it and purchasing it; till this be seen, we shew not our side, how it bleeds after peace: This is Christs wish, that we would do thus; and this is not only commended unto us, but commanded us: Pax vobis (i. e.) habete pacem in vobis.

And let it now passe for an injunction, and not only for a saluta∣tion: Love is of the same nature with peace: our Saviour calls it a new Commandement, John 13. 34. Peace hath somewhat the advantage of that our Saviour speaks of, and that only to Peter after his resurrection, but this he gives in charge to all his Disciples: Pax vo∣bis, is he to them.

We come to that now; the Persons to whom it is enjoyned, his Disciples; they were then gathered together, and their Congregation

did fitly represent the Church of God; only they were gathered through fear, these through love: Now peace is never so fit as at a meeting, be it from what cause soever, whether of love or fear, there to be published, then to be entertained.

When men are simul, there ought least of all to be simultas: Peace is the Cartilage which keeps the members together, the bond of peace the Apostle calls it, because the Church like a shea••e, hath by it all her ears of corn kept from shattering together; This was the peace of Christs principall intendment, Pax Ecclesiae, that they should alwaies be, as their bodies were conjoyned, so have their hearts and mindes united: as they are of one place, so have all one peace: we cannot say with any successe, Pax huic domui, if they be not of one minde in the house.

Saint Basil reports with astonishment what he had by experience sound in his travells, that when in all Arts and Sciences, and societies, he saw peace and agreement: tantum in Ecclesiâ Christi pro quâ ipse mortuus, maximum dissidium, Ascet. p. 186. He reckons it among the judgements of God, and we can do no lesse, if any time we think seriously of it: he imputes the cause of that to mens contempt of their heavenly King, as Israels calamities in the time of Judges, because every man did what they list, and there was no King in Is∣rael; they which are rebells to the King will not be ruled by his Law, sine Rege, & sine Lege ever go together; and they do little better but deny his soveraignty which reject his commands; they forgo their obedience, which cast of his cognizance; nay with greater rage then the souldiers used him, they rent in sunder his seamlesse coat and break even his bones in peeces, so Saint Austin speaks of the Schisma∣tick Donatus.

There will be ever in the Church of God haters of Peace. The ene∣mie of peace will be still sowing tares of dissention, ever since the opening of the second seal, Revel. 6. 4. There was power given to take peace from the earth: then was Pax terris, that part of the Angels song turned into vaeterris. Jehnes fury, and Jereboams schisme carry all away before them: The Gospel they pretend to both, as if it had gotten new colours, war and the sword, and not peace, and love.

Yet shall Christs wish take no effect: Pax vobis, will sure be wel∣come to the Disciples: Pax domui huic, to the sons of peace here: Those to whom Christ wisheth it, are the same to whom the Angels proclaimed it, Luke 2. Pax terris, but quibus? saith Saint Bernard:

〈◊〉〈◊〉 hominibus magnae scientiae, & dignitatis, sed bone voluntatis.

But what and if you will needs reject it? shall it be sayd in vain, Pax vobis? if it finde no sons of peace, it will return to vs again; the blessing of peace will be returned to them that plead for it: and that our Saviour pronounceth, blessed are the Peace makers.

And blessed for ever, blessed be that Peacemaker who did not only plead for peace all his life, but purchased it by his death, who payd the prise of it, his own bloud, who was not only the messenger of it, but the maker of it: and to shew that, he shewed them his hands and his side.

2. I come to that now, the second way of Christs being author of our peace, by mediation, by purchase; he sayd; Peace be unto you and when he had so sayd, he shewed them his hands and his side.

O hers were Evangelizantes pacem, the Angels from Heaven, the Apostles on earth; but procurantes pacem, none but he: they by mini∣stration having received commission from him, he only by mediation having his mission from the Father: they may be messengers, he only the maker, and in that respect he, and not they, is called Pax nostra.

If you require a sign of it, there is the Prophet Jonabs in such a storm which would have soon swoopt up the ship and all her passen∣gers; Take me saith he, and cast me into the sea, and then the sea ceased from her raging. Adam was the Carrick, in him all mankinde was imbarqued, and that was ready to be swallowed up in the Abysse of Gods high displeasure: take me saith Christ, and let me passe through those angry wounds; only with this difference, Jonahs truly sayd it, Propter me haec tempestas; but of him saith Esay, He was woun∣ded for our transgressions: and those wounds which he then received, here he shewes unto his Disciples: He shewed them his hands and his side.

Christ would have the wounds of his passion to be seen after his resurrection, for many good reasons. It is probable he hath them still to shew: In a vision which Zachary saw, 13. 6. there is one whether Saint or Angel, is bold to ask him, what are those wounds in thy hands? and his answer is, These are they which I received in the house of my friends. Saint Austine saith of the Martyrs, Omnes suas cicatrices in caelo habituros, non tanquam vitia sed veritatis testimonia. de Civit. lib. 22. chap. 20. Not as arguments of their frailties, but as testimonies of their virtue. Among the rest there are three not the least.

1. To consound his enemies when they shall look upon him whom they have pierced. Herod was affrighted when he heard of Christs works, and said it is John Baptist whom I beheaded; even so shall they be daunted when they shall see his wounds, and say, it is Jesus whom we crucified.

2. To confirm his friends: Ad sananda infidelium cordium vulnera, servata clavorum & lanceae vestigia, saith Leo. Except I see (saith Tho∣mas) the print of his nayles, and put my hand into his side, I will not be∣leeve, verse 25. & vidit & credidit: the mouthes of his wounds spake most effectually to his faith, he read best in the print of those nayles, the resurrection of his master. The report of Christs rising, was as strange to him, as to Jacob of Josephs living, till he saw the wagons which Joseph sent for him, and Thomas the wounds which Jesus suf∣fered for him.

3. That he might carry in his body the Trophees of his victory and our peace, saith Maldonate; that the wound in his side might be like the bow in the Cloud, the rainbow about the Throne, which John saw in his vision, Revel. 4. 3. or like the bloud on the lentell, Exod. 12. or the red thred in the window, Joshna 2. 18. that God when he sees it, might remember his Covenant, that the godly might flie to his side as their sanctuary, to the holes of that rock, to the secret place of the stairs of his Crosse, and hide themselves in that great and terrible day of the Lord. This was the purchase of his passion, a place to hide us in: there is no finding of any peace for us murtherers, out of these Cities of refuge; no way for us to happinesse, but through these gates of the righteous, in at these everlasting doors: Of the wounds of his side, may very truly be sayd those words of the Psalmist, This is the gate of the Lord; the righteous shall enter in there at.

Now, he might well speak of peace, which was made our peace, and wish us to peace which was wounded for it: Peace after warre is ever welcome, nay it is the honor of peace, that war is made for it. The em∣bleme of a souldier is a sword in one hand, and fire in the other, with this motto, Sic quaerimus pacem, and it is Christs our Captains word, Veni quaerere & sanare; and war destroyes all, Peace only saveth.

And now me thinks I hear those wounds in his hands and side, like so many mouthes (for Quot vulnera, tot ora) saying unto you, Peace be unto you; Videte quantum constitit mihi pax vestra, put your fingers here and see mine hands, put forth your hands here, and put them into my side; make not my wounds greater by your infidelity,

then the Jewes did with all their cruelty; will you not beleeve ex∣cept you see them bleed afresh in my members, in my spouse the Church? can you slight that for which I payd so dear? prize you my bloud at so low a rate, that upon such slight occasions you contemne the purchase of it; will you sell me again for thirty pence, and cry out so many crucifies, rather then put up any little injurie? Can you for a ceremony cashiere all your charity, and so readily break the bond of peace; for which I was content to be bound over to insupportable pains? will you use me more despightfully then those ••urrish Soul∣diers did? they neither rent my garments, nor brake my bones, and will you tear in peeces that seamlesse coat of charity, in which I have put my Spouse; as if you were wilde beasts? and like fierce Tygers, make wide wounds in my body which is the Church? Had I never bought it for you, or being bought, had I never brought it to you, you could not have been more strangely carelesse of it. All I can say unto you, is Peace be unto you; these wounds in my hands and side will say more, and he shewed them his hands and his side.

And it will make you think the better of peace whiles you live, if you consider one thing more, whose hands they are which deliver it unto you; if there were any better thing in the world, those hands would not have kept it from you; that side would have afforded bloud sufficient enough to have procured it for you; and you may be sure it is worth the receiving which Christ gives you, you ought not to refuse that which he bought at so dear a price.

I would here winde up all, lest while I be a factor for your peace, by too much tediousnesse I forfeit mine own; but that in Christs shewing his hands and his side, after he said, Peace be unto you; is as me thinks imported something of a morall intendment. Saint Luke saith, they were his hands and his feet; it is likely he shewed them all. 1. His side, how it desired their peace. 2. His hands and his feet, how they laboured for it.

In this sense we are to imitate him, the words of our commission are the same with his; Pax vobis, and Pax. buic Domni are much at one; and himself saith, sicut misit me Pater, &c. We cannot shew you our side how it hath bled for it; our hands and feet how they were wounded for it, that only Christ can do, and those wounds he hath yet to shew; yet in a morall meaning, we shew you our side, how earnestly we de∣sire it, our hands and our feet, how we labour for it. Else

The voice of peace, if the heart be not to wish it, the hands to work

it, will do little good; those which come with it on that fashion, art but like the bramble in Jothams parable, Judges 9. 15. which pro∣mised peace to those that trust on him; and is likely first to scratch them that lay hold on it: Though one once carried away the blessing from old Isaac, I no where finde any ever brought it, which came with the voice of Jacob, and the hands of Esau. The Scripture joyns salt and peace together, habete salem & pacem, Mark 9. 50. and that is sal scientiae & conscientiae, which are matters of the heart and hands, and not meerly of the tongue. Indeed they must be all three seasoned, our words, our wishes, our works; before habete salme, there will be no habete Pacem.

How ever, let those which are sal Terrae, not lose their season: let their feet be shod with the preparations of the Gospel of peace, Eph. 6. 15. and that preparation is especially in patient putting up of wrongs: There is no true way of peace to be had there without it. And then will others say; Quare speciofi sunt pedes Evangelizantium pacem? their feet must be seen in the wayes of Peace, as well as well as their voices heard, with the words of peace; it is no right comming to come with the voice of a Turtle, and the talon of an Harpie. To such as you are Christ especially commends peace, in Pax vobis, and commands it too, in Pacem habete in vobis: do you pray for peace, and plead for it, and practice it, be benefactours for peace, that you may one day receive the blessing of peace.

And now Pax vobis, to you all; I promised you to end as I began, Pece be unto you. Christ wisheth it to you, and adviseth you to it: you can do no lesse then return him praise for it, Glory unto Heaven, for peace on earth. The Angels taught us that way in their hea∣venly Hymne; and there is no way like that to keep peace here, than by giving glory there. Unto him ther∣fore in the lighest Heavens, who is the Au∣thor and giver of Peace, be given all Glory, and praise, now and ever, Amen.