THese wordes commend vnto our Christian practise a double duty : the one of Peace towardes men ; and the other of Holinesse towards God . Wherein wee may obserue two things in generall . First , the combination and coniunction of these two ; not peace alone , or holinesse alone ; but peace and holinesse both together . Secondly , the order and disposition of them : First peace , then holinesse . First for the coniunction of them . Thus we often finde them in the Scripture , like Ionathan and Dauid in the fielde , meeting and kissing each other : So Dauid himselfe speakes of them in that very phrase , Righteousnesse and peace haue met and kissed each other , Psal . 85.10 . And Saint Peter would haue them such inseparable companions to vs , that hee would not haue vs found without them : Be carefull that yee may bee found of him in peace , without spot and blamelesse , 2. Pet . 3.14 . Therefore , Quae Dens coniunxit , nemo separet : Those things which God hath ioyned together , let no man separate . But as they are ioyned together in precept ; so let vs ioyne them together in practise : as we finde them tied together in the Text ; so let them bee knit together in our hearts , and meet and kisse each other in our liues : So following peace , that we doe not forsake holinesse , and so following holines , that wee doe not breake peace : As some who will neede bee great friends and fauourers of holines , but are vtter enemies to all peace : Or as others , who will seeme to be in great league and loue with peace , but are at defiance with all holinesse . For holinesse without peace will proue but factious singularity ; and peace without holinesse , but prophane conspiracie . Therefore follow peace and holines ; not peace alone , or holines alone , but peace and holines both together . And in this order ; first peace , then holines . So Christ himselfe seems to giue peace the precedency : If thou bring thy gift to the Altar , and there remembrest that thy brother hath ought against thee , leaue there thy gift before the Altar , and go thy way , first be reconciled to thy brother , and then come & offer thy gift , Mat . 5.24 . Where he sends vs from his owne altar , and will not accept our oblation , till wee haue sought peace and reconciliation with our brother : thereby preferring an act of peace before an act of piety ; and shewing , that euen the holiest of our actions are not acceptable to God , when our affections are not peaceable towards men . Nil placitum sine pace Deo , non munus ad aram . There is nothing pleasing to God without peace , no not the gift vpon the Altar . Againe 〈◇〉 goes before 〈◇〉 , as that which prepares and makes way for it , for , Pax opportuna pi●ta● . Peace giues a great aduantage and opportunity vnto holines . It is therefore the Apostles exhortation , that we should pray for kings and all that are in authority , that vnder them we may lead a quiet and peaceable life in all godlinesse and honesty , 1. Timoth . 2.2 . Protection in peace , is a great meanes to prosper and promote religion and godlinesse . In signification whereof , happily it was , that the doores of the oracle , or holy of holies were made of Oliue tree , 1. King . 6. which is the Embleme of peace , to teach vs , that by peace we haue an entrance into holinesse . As on the contrary , there cannot be a stronger barre , or a more fatall and forcible opposition to holinesse , then strife and contention ; for such as are in the gall of bitternesse are vncapable of the spirit of holines , Act. 8.23 . Therefore as we must follow peace and holines , so in this order , first peace , then holinesse , as that which makes vs both capable of holines , and acceptable to God in our holines . And thus much in generall for the order and connexion of those two together , Peace and Holines .

In the words more particularly we may obserue two things , an Acte , and an Obiect , whereupon this acte is to bee excercised . The acte vehement , to follow , pursue , and prosecute . The obiect excellent , Peace and Holinesse . First Peace , and that with a latitude and extent , peace , and peace with all men , a generall and vniuersall peace . Secondly Holinesse , and that vnder a heauie conditio● or commination , no lesse then the losse of eternall saluation , as without which no man shall see the Lord . First for the acte . 〈◇〉 is the word here vsed , which signifies not onely to follow , but to follow hard , with an earnest and eager pursuit : To runne after , So some translate it here , Currite post pacem & Sanctitatem , Runne after Peace and Holinesse : And 1. Cor . 14.1 . Currite post charitatem , Runne after loue , with power and speed , euen as they that runne in a race . So the word is vsed , Philip . 3.12 . Not as if I had already attayned , but I follow , pursue , or runne after , that by all meanes I may attaine . And the 14 I presse , or follow hard toward the marke , which signifies an earnest , and vehement desire , and indeauour of attayning . And therefore some translate it more significantly , and with a stronger Emphasis , Persequimini Pacem & Sanctitatem , Persecute Peace and Holinesse , that is , follow and follow them home , pursue and prosecute them with all possible diligence and indeauour , as those things which yee most desire to haue and enioy .

First for the obiect of Peace . It is , or ought to be , the desire of all hearts ; all the earth calleth for it , and the very heauens cannot be without it : Sidera pace vigent , consistunt terrea pace , Peace it is the glory of Heauen , and the ioy of the whole earth . Pax summa bonorum , Peace it is , as it were , the Breuiary and Abridgment of all that good is : Insomuch that the Iewes expresse all good , plenty , and prosperity by the name of Peace . At least , Pax optima rerum , Peace is the chiefest and the choicest good , the best of all earthly blessings , the blessing of blessings , a mother-blessing , as I may say , as that which blesseth all other blessings , and without which they are no blessings . Tam bonum , vt sine ea nihil bonum , So good , that there is nothing good without it . To which purpose the Iewes haue a saying , Cum non est Pax , nihil est , when there is not Peace , there is nothing ; as if all were nothing , or nothing worth without Peace . So good , that the Prophet Dauid cannot tell how to expresse the goodnesse of it ; So sweete , that he cannot tell how to expresse the sweetnesse of it ; and therefore breakes out into a kind of admiration of it . Behold , how good , and how pleasant a thing it is , for brethren to liue together in Peace , Psal . 133.1 . For profit , it is as the dew of Heauen , that makes all fatt and fruitfull where it falles : for so where Peace doeth but set her foote , her steppes drop fatnesse vpon the land : And for pleasure , it is as the sweet oyntment powred vpon Aarons head , and running downe to the skirts of his clothing , filling and refreshing both Prince and people with the sweet comfort of it : In the sweet sauour whereof , how ought we to follow and runne after it ? Yet such is the contentious disposition , and quarrelling condition of our nature ; so apt and easie are we to fall out and quarrell vpon euery occasion , that the Apostle is here faine to take the peace of vs , and to bind vs to the good behauiour ; saying , Follow peace with all men .

Now Peace may be considered , either in respect of the Church , or of the State , or of priuate men one with an other ; In all which respects , wee must euery one in his place Follow peace .

First , for the peace of the Church in matters of Faith and Religion . It is the Apostles rule , to follow after Faith and Loue , 1. Tim . 6.11 . and Ephes . 4.15 . To follow the trueth in loue , with peaceable and louing affections ; not with fiery , fierce , and furious spirits , as the maner of many is , who thinke there is no Religion , but in contention ; and that a man cannot loue the truth , vnlesse hee hate peace . But the Prophet speaketh with another spirit , Loue the truth and peace , Zach. 8.19 . And the Apostle entreateth vs , to forbeare one another in loue , indeauouring to keepe the vnitie of the spirit in the bond of Peace , that there may be one Body , and one Spirit , and one Lord , and one Faith , and one Baptisme , and one God and Father of all , who is aboue all , and through all , and in vs all . Ephes . 4.3 . And 1. Cor . 1.10 . Now I beseech you brethren , by the Name of our Lord Iesus Christ , that yee all speake the same thing , that there be no diuisions amongst you , but that yee be perfectly knit together in one minde , and in one iudgement . And againe , most passionately and pathetically ; If there be any consolation in Christ , if any comfort of loue , if any fellowship of the Spirit , if any bowels and mercie , fulfill my ioy , that yee be like minded , hauing the same loue , being of one accorde and of one mind . Let nothing be done through strife and contention , Phil . 2.1 .

But is it thus in the Church of Christ ? Is there nothing done through strife and contention ? yea rather , what is there , but strife and contention in the Church ? Witnesse the miserable distraction of the Christian world in point of Religion , wherein not onely the vnseamed coat of Christ is diuided , but his owne blessed Bodie is rent & torne into many pieces , as if it were no better then the body of that harlot which was chopt in pieces , flesh and bones , and cast into all the quarters of Israel , Iudg . 19.29 . For so , there is nothing but Fraction and Faction , Schisme and Separation in the Church of Christ , which is his bodie : Church against Church , Altar against Altar , Priest against Priest , Religion against Religion , Christian against Christian ; Nay , if I may so say , Christ against Christ , and God against God , while Christ is set vp against Christ , and God himselfe opposed vnder the colour of diuine authoritie .

And that in such bitternesse of Spirit ; that one is become a Curse and Execration to another , blowing the trumpet of Sheba in defiance one of another , and saying , they haue no part in God , nor in the Inheritance of his Sonne Iesus Christ : Euery man to his tents O Israel . So that euen Religion it selfe is in a maner lost in the quarrels and questions of Religion ; It faring with Religion , as it did with her in Plutarch , who hauing many Suiters , when euery one could not haue her to himselfe , they puld ' her in pieces , that so none might haue her . For so men in Religion , Malunt nullam habere , quam non suam , they had rather there should be no Religion , then that their owne should not take place . And so distraction in Religion is the destruction of Religion : for while euery one sayeth , I am of Paul , I am of Apollo , I am of Cephas , I am of Caluin , I am of Luther , I am of Arminius , I am of Francis , I am of Dominicke , I am of IESVS , Nemo fere Christi est , there is none almost of Christ . Thus Religion is turned into faction , and conscience of Religion lost in the controuersies of Religion : For who is there , that had not rather seeme learned in the controuersies of Religion , then conscionable in the practise of Religion ; and that sets not more , by a subtile head , then a sanctified heart ? in a word , that had not rather disputare quam viuere , dispute well , then liue well .

For the redresse whereof , and for the setling of future peace in the Church , it were to be wished , though it be not to be hoped , that the pen and the presse might be lesse set on worke , that there might not be so many bookes of controuersies written as there are . For while men thus wrangle and write , and print one against another , there can be no peace in the Church : And I thinke I may safely say , that it were better for the Church , to want some trueth , then to haue no peace . And I doubt not , but a man may bee saued , though he neuer reade , or study controuersies . It is sayd of Themistocles , that being requested to play vpon an instrument , he made answer , that he could not fiddle ; and being againe asked what hee could doe , answered , that he could make a great City of a little one . So sayth Saint Augustine , epist . 56. If thou beest questioned in points of subtilitie , perplexitie , and controuersie , answer that thou knowest not what to answer , that thy learning lies not that way . And if thou beest further vrged , & asked what thou know'st , & wherin thy learning lies ; Responde , nosse te quomodo etiam sine istis , homo esse possit beatus ; Answere , that thou hast learned to know , how a man may be saued without these . And it was the iudgement of Sisinnius a learned man , hauing speech with the Emperour Theodosius , touching the pacification of matters in religion ; that a speciall meanes to make all quiet , was to forbid all dialecticall disputations , as whereby the rent of Schisme is euer made greater , but neuer lesse ; and the fire of contention more kindled , and increased , but the heat thereof nothing quenched , or abated . Disputations and disceptations of controuersies , for the most part , being vndertaken magis animo malignitatis , quam studio veritatis ; rather for contention , then for truthes sake ; rather in an eagernesse of spirit , to vent their owne passions , and vpholde a side , then in any true zeale of the spirit , to iustifie and vphold the trueth . Quibus potior est victoria , quam veritas , who had rather haue the victory themselues , then the trueth should . Such being the loue of men to themselues , vt nemo patiatur se vinci , licet sciat vera esse quae audit , that no man will suffer himselfe to bee ouercome , though he know it to be true that is said against him . Nec veritati , nec paci cedere norûnt , as Saint Augustine saith of the Rogatians , They will yeeld neither to trueth nor peace . And , Inanis omnis disputatio sine cedendi voluntate : where there is no mind of yeelding , there is no end of disputing : but that end , which the Apostle speakes of , enuie , strife , raylings , and gallings one of another , 1. Timoth . 6.4 . And therefore the 2. Tim . 2.14 . hee chargeth Timothie to charge his hearers , and that deepely , before our Lord Iesus Christ , that they contend not in words which is to no profit , but to the subuerting of the hearers . As whereby the whole are many times wounded , and the weake seldome or neuer strengthened . And if we must not contend in words , much lesse in writing and printing . The tongue ( sayth Saint Iames ) is able to set the whole world on fire , if once it bee kindled with the coale of contention . What then is like to bee the flame , when as if the tongue could not make it burne fast enough , they put paper to it , and set and send foorth books set on fire from hell , to cast the coales abroad , and to carry the flames where the tongue cannot reach ? Books fraught full of nothing but pestilent and bitter malice , and the most shameles , desperate vntruths , that the Deuill the father of lies can helpe them to deuise . As if they were not written in defence , but in defiance of the truth , and of all peace and loue , modesty , and honesty , religion , God , and all that good is . And in which they spare not , to spit their poyson in the face of Princes . Of all which , if there were a fire made , as was of the bookes of curious Artes , Acts 19. we might truely say of it , as Agesilaus said of the Vsurers Billes and Bonds , when he saw them all of a light fire , that he neuer saw a brighter , or a better fire in his life . The flame whereof perhaps might expiate some part of their offence , which otherwise will one day helpe to increase their flame ; when they shall wish with him , that they had neuer had so much learning , as to know how to write a letter , hauing done more harme to the Church of God by their writing , then euer they were able to doe good by all their learning .

Not that I think it not lawfull to write in matters of controuersie ; for it is not only lawfull , but expedient and necessary in some cases , that Truth should bee iustified of her children ; so it bee done in Season , with learning , grauity , moderation , and iudgement . But I hold it neither necessary , nor fit , for euery man in defence , or pretence of the trueth , to answer euery dog that barkes with barking againe . And it is but the distempered passion of some , to thinke the truth betrayd , except they write and fight for it . For he that enters vpon the publike defence and maintenance of any cause , without necessity compelling , or authoritie calling him thereunto , is either contentious , or in danger to be contentious .