A SERMON PREACHED at WHITE-HALL, on the 28. of April, 1622.  
By WALTER CVRLL, D. in divinity and dean of Lichfield.  

Published by special command.   
LONDON, Printed by John BILL. M.DC.XXII.   
HEBR. chap. 12. vers. 14. 
Follow Peace with all men, and Holinesse, without which no man shall see the Lord.  
THese words commend unto our Christian practise a double duty: the one of Peace towards men; and the other of Holinesse towards God. Wherein wee may observe two things in general. 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 find them in the Scripture, like jonathan and david in the field, meeting and kissing each other: So david himself speaks of them in that very phrase, righteousness and peace haue met and kissed each other, Psal. 85.10. And Saint Peter would haue them such inseparable companions to us, that he would not haue us found without them: Be careful that ye may bee found of him in peace, without spot and blameless, 2. Pet. 3.14. Therefore, Quae Dens coniunxit, nemo separet: Those things which God hath joined together, let no man separate. But as they are joined together in precept; so let us join them together in practise: as we find them tied together in the Text; so let them bee knit together in our hearts, and meet and kiss each other in our lives: So following peace, that we do not forsake holinesse, and so following holiness, that wee do not break peace: As some who will need bee great friends and favourers of holiness, but are utter enemies to all peace: Or as others, who will seem to be in great league and love with peace, but are at defiance with all holinesse. For holinesse without peace will prove but factious singularity; and peace without holinesse, but profane conspiracy. Therefore follow peace and holiness; not peace alone, or holiness alone, but peace and holiness both together. And in this order; first peace, then holiness. So Christ himself seems to give peace the precedency: If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leave 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 us from his own 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 showing, that even the holiest of our actions are not acceptable to God, when our affections are not peaceable towards men. nile placitum sine place Deo, non munus ad aram. There is nothing pleasing to God without peace, no not the gift vpon the Altar. again 〈◇〉 goes before 〈◇〉, as that which prepares and makes way for it, for, Pax opportuna pi●ta●. Peace gives a great advantage and opportunity unto holiness. It is therefore the Apostles exhortation, that we should pray for kings and all that are in authority, that under them we may led a quiet and peaceable life in all godliness and honesty, 1. Timoth. 2.2. Protection in peace, is a great means to prosper and promote religion and godliness. In signification whereof, happily it was, that the doors of the oracle, or holy of holies were made of olive three, 1. King. 6. which is the emblem of peace, to teach us, that by peace we haue an entrance into holinesse. As on the contrary, there cannot be a stronger bar, or a more fatal and forcible opposition to holinesse, then strife and contention; for such as are in the gull of bitterness are uncapable of the spirit of holiness, Act. 8.23. Therefore as we must follow peace and holiness, so in this order, first peace, then holinesse, as that which makes us both capable of holiness, and acceptable to God in our holiness. And thus much in general for the order and connexion of those two together, Peace and holiness.  
In the words more particularly we may observe two things, an act, and an object, whereupon this act is to bee exercised. The act vehement, to follow, pursue, and prosecute. The object excellent, Peace and Holinesse. First Peace, and that with a latitude and extent, peace, and peace with all men, a general and universal peace. Secondly Holinesse, and that under a heavy conditio● or commination, no less then the loss of eternal salvation, as without which no man shall see the Lord. First for the act. 〈◇〉 is the word here used, which signifies not onely to follow, but to follow hard, with an earnest and eager pursuit: To run after, So some translate it here, Currite post pacem & Sanctitatem, run after Peace and Holinesse: And 1. Cor. 14.1. Currite post charitatem, run after love, with power and speed, even as they that run in a race. So the word is used, Philip. 3.12. Not as if I had already attained, but I follow, pursue, or run after, that by all means I may attain. And the 14 I press, or follow hard toward the mark, which signifies an earnest, and vehement desire, and endeavour of attaining. 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 endeavour, as those things which ye most desire to haue and enjoy.  
First for the object 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 place vigent, consistunt terrea place, Peace it is the glory of heaven, and the ioy of the whole earth. Pax summa bonorum, Peace it is, as it were, the breviary and abridgement of all that good is: Insomuch that the Iewes express 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 david cannot tell how to express the goodness of it; So sweet, that he cannot tell how to express the sweetness of it; and therefore breaks out into a kind of admiration of it. Behold, how good, and how pleasant a thing it is, for brethren to live together in Peace, Psal. 133.1. For profit, it is as the due of heaven, that makes all fat and fruitful where it falls: for so where Peace doth but set her foot, her steps drop fatness vpon the land: And for pleasure, it is as the sweet ointment powred vpon Aarons head, and running down to the skirts of his clothing, filling and refreshing both Prince and people with the sweet comfort of it: In the sweet savour whereof, how ought we to follow and run after it? Yet such is the contentious disposition, and quarreling condition of our nature; so apt and easy are we to fall out and quarrel vpon every occasion, that the Apostle is here fain to take the peace of us, and to bind us to the good behaviour; saying, Follow peace with all men.  
Now Peace may be considered, either in respect of the Church, or of the State, or of private men one with an other; In all which respects, wee must every 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 love, 1. Tim. 6.11. and Ephes. 4.15. To follow the truth in love, with peaceable and loving affections; not with fiery, fierce, and furious spirits, as the maner of many is, who think there is no Religion, but in contention; and that a man cannot love the truth, unless he hate peace. But the Prophet speaketh with another spirit, love the truth and peace, Zach. 8.19. And the Apostle entreateth us, to forbear one another in love, endeavouring to keep the unity 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 baptism, and one God and Father of all, who is above all, and through all, and in us all. Ephes. 4.3. And 1. Cor. 1.10. Now I beseech you brethren, by the Name of our Lord Iesus Christ, that ye all speak the same thing, that there be no divisions amongst you, but that ye be perfectly knit together in one mind, and in one iudgement. And again, most passionately and pathetically; If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercy, fulfil my ioy, that ye be like minded, having the same love, being of one accord 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? witness the miserable distraction of the Christian world in point of Religion, wherein not onely the vnseamed coat of Christ is divided, but his own blessed body is rent & torn into many pieces, as if it were no better then the body of that harlot which was chopped in pieces, flesh and bones, and cast into all the quarters of Israel, judge. 19.29. For so, there is nothing but Fraction and Faction, schism and Separation in the Church of Christ, which is his body: 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 up against Christ, and God himself opposed under the colour of divine authority.  
And that in such bitterness 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 son Iesus Christ: every man to his tents O Israel. So that even Religion itself is in a maner lost in the quarrels and questions of Religion; It faring with Religion, as it did with her in Plutarch, who having many suitors, when every one could not haue her to himself, they pulled ' 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 own should not take place. And so distraction in Religion is the destruction of Religion: for while every one saith, 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 dominic, I am of IESVS, Nemo fear Christi est, there is none almost of Christ. Thus Religion is turned into faction, and conscience of Religion lost in the controversies of Religion: For who is there, that had not rather seem learned in the controversies of Religion, then conscionable in the practise of Religion; and that sets not more, by a subtle head, then a sanctified heart? in a word, that had not rather disputare quam vivere, dispute well, then live well.  
For the redress whereof, and for the settling of future peace in the Church, it were to be wished, though it be not to be hoped, that the pen and the press might be less set on work, that there might not be so many books of controversies written as there are. For while men thus wrangle and writ, and print one against another, there can be no peace in the Church: And I think I may safely say, that it were better for the Church, to want some truth, then to haue no peace. And I doubt not, but a man may bee saved, though he never read, or study controversies. It is said of Themistocles, that being requested to play vpon an instrument, he made answer, that he could not fiddle; and being again asked what he could do, answered, that he could make a great City of a little one. So saith Saint Augustine, epist. 56. If thou beest questioned in points of subtility, perplexity, and controversy, answer that thou knowest not what to answer, that thy learning lies not that way. And if thou beest further urged, & asked what thou know'st, & wherein thy learning lies; respond, nosse te quomodo etiam sine istis, homo esse posset beatus; answer, that thou hast learned to know, how a man may be saved without these. And it was the iudgement of Sisinnius a learned man, having speech with the Emperour Theodosius, touching the pacification of matters in religion; that a special means to make all quiet, was to forbid all dialecticall disputations, as whereby the rent of schism is ever made greater, but never less; and the fire of contention more kindled, and increased, but the heat thereof nothing quenched, or abated. Disputations and disceptations of controversies, for the most part, being undertaken magis animo malignitatis, quam study veritatis; rather for contention, then for truths sake; rather in an eagerness of spirit, to vent their own passions, and uphold a side, then in any true zeal of the spirit, to justify and uphold the truth. Quibus potior est victoria, quam veritas, who had rather haue the victory themselves, then the truth should. Such being the love of men to themselves, vt nemo patiatur se vinci, licet sciat vera esse quae audit, that no man will suffer himself to bee overcome, 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 yield neither to truth nor peace. And, Inanis omnis disputatio sine cedendi voluntate: where there is no mind of yielding, there is no end of disputing: but that end, which the Apostle speaks of, envy, strife, railings, and gallings one of another, 1. Timoth. 6.4. And therefore the 2. Tim. 2.14. he chargeth timothy to charge his hearers, and that deeply, before our Lord Iesus Christ, that they contend not in words which is to no profit, but to the subverting of the hearers. As whereby the whole are many times wounded, and the weak seldom or never strengthened. And if we must not contend in words, much less in writing and printing. The tongue( saith Saint james) is able to set the whole world on fire, if once it bee kindled with the coal of contention. What then is like to bee the flamme, when as if the tongue could not make it burn fast enough, they put paper to it, and set and sand forth books set on fire from hell, to cast the coals abroad, and to carry the flames where the tongue cannot reach? Books fraught full of nothing but pestilent and bitter malice, and the most shameless, desperate untruths, that the devill the father of lies can help them to devise. As if they were not written in defence, but in defiance of the truth, and of all peace and love, modesty, and honesty, religion, God, and all that good is. And in which they spare not, to spit their poison in the face of Princes. Of all which, if there were a fire made, as was of the books of curious Artes, Acts 19. we might truly say of it, as Agesilaus said of the usurers bills and Bonds, when he saw them all of a light fire, that he never saw a brighter, or a better fire in his life. The flamme whereof perhaps might expiate some part of their offence, which otherwise will one day help to increase their flamme; when they shall wish with him, that they had never had so much learning, as to know how to writ a letter, having done more harm to the Church of God by their writing, then ever they were able to do good by all their learning.  
Not that I think it not lawful to writ in matters of controversy; for it is not only lawful, but expedient and necessary in some cases, that Truth should bee justified of her children; so it bee done in Season, with learning, gravity, moderation, and iudgement. But I hold it neither necessary, nor fit, for every man in defence, or pretence of the truth, to answer every dog that barks with barking again. And it is but the distempered passion of some, to think the truth betrayed, except they writ and fight for it. For he that enters vpon the public defence and maintenance of any cause, without necessity compelling, or authority calling him thereunto, is either contentious, or in danger to be contentious.  
But I say no more in this point. If any man list to bee contentious, wee haue no such custom, neither the Church of God, 1. Cor. 11.6. For the Churches custom hath been, and ever ought to bee this; to fly contention, and by all means to follow peace. And if no other means bee left us, yet by our prayers, lifting up our eyes, and hands, and hearts unto the God of peace, and bowing our knees unto the Father of our Lord Iesus Christ, that he would settle peace in his Church, that therein wee may all of us join hearts, and hands, in the true knowledge, and worship, and service of God, and of his son Iesus Christ.  
And forasmuch as the Peace of the Church depends much vpon the Peace of the State, we must also follow that. Which Peace of State, may be considered, either in respect of a State in itself, or in respect of one State with another. For Peace of, or with States abroad; the care thereof belongs properly to Princes, and public persons; such as haue in their hands the sovereign power of peace and of war. And how that hath been followed by him that professeth himself, no less a maker of peace, then a defender of the Faith, the world can witness. For which his blessed, and christian care of the Common peace, whatsoever the success be, blessing and abundance of blessing shall bee vpon his royal head. For if the mouth of Christ hath pronounced them blessed that make, or but endeavour to make peace between man and man, between one man and another; blessed, and thrice blessed, and ever blessed, shall he bee, that makes, or seeks to make peace between Kings and Kings, between Nation and Nation, & between Princes and their people; blessed shall he be of God, and blessed of man, blessed in this life, and blessed in the life to come. And for the councillors of peace; Ioy shall bee unto them, Prou. 12.20. And the blessing of david vpon abigal shall bee vpon their heads: Blessed bee their Counsels, and blessed bee they of the Lord, that keep Kings from shedding of blood, 1. Samuel 25. But for us that are but private persons, our part is onely to pray for the peace of States, that God would give unto all nations unity Peace and concord. And never was there more need of this prayer, then in this fearful combustion, and confusion of the Christian world, wherein there is nothing but warres, and rumors of warres; nation against nation, and kingdom against kingdom, as if those last times were come vpon us, spoken of by our saviour, Matthew 24. The Kings of the earth are risen up, and the Princes take counsel, and are assembled together against the Lord, and against his Christ, Psal. 2.2. Therefore pacem spiremus, & suspiremus coram Domino, let us breath out prayers, and sighs for peace before the Lord; that it would please him, who hath the hearts of Kings in his hand, as the riuers of water, to turn them whithersoever he will, so to govern the gouernours, and so to rule the rulers of the world, that their hearts may be inclined unto peace, and that they may think the thoughts of peace and rest unto his Church and people. Yea, so ought we to bee affencted unto Peace, that even then when the weapons of war are in our hands, peace should bee in our hearts, and prayers for peace in our mouths. And that our prayers may speed the better, and be the more effectual with God for peace, let us join with them the practise of repentance, and good life: let us first make our peace with God, that wee may the better prevail with him for peace with men. For the work of righteousness is peace, even quietness and assurance for ever, Esay 32.17. And where a mans ways please the Lord, he maketh his enemies to bee at peace with him, Prou. 16.7.  
As for the peace of our own State; whether in respect of peace abroad, or peace at home, this exhortation, to follow peace, may seem needles unto us; peace hath so long followed, and doth yet hold and embrace us in her arms, the terrors of the sword are not vpon us, but we dwell in the tabernacles of peace, and sit in safety every man under his vine, and under his figtree; wee build and plant, and sow and reap, and buy, and sell, and lye down, and rise up, and live, and die, and go to our graues in peace, and there is none to make us afraid. Blessed be the God of peace for it, and happy we if wee knew the blessing of it: but we haue so long fed vpon the sweet plenty of peace, that many haue taken a surfeit, and grow weary of it,( as the Israelites did of Manna) wishing for war, and complaining that their souls are withered, and dried up with this long Peace. But did the heat of war beat vpon our heads, as it doth vpon other nations, wee would make more account of the sweet shade of Peace, under which wee now sit, as jonas did of the shadow of his gored, when the sun beat vpon his head. For peace is one of those good things, whereof wee know not the worth, till we feel the want. Therfore though we haue peace, yet let us follow peace, follow it with our prayers, and with our thankes: with our thankes to God, for that blessed peace, which we haue so long enjoyed, and for our peaceful King, under whose gracious government wee haue so long enjoyed it, and so many good things with it. And likewise with our prayers to God, for the happy continuance both of it and him; that peace, and abundance of peace may dwell in our land, and bee continued with us forever, as long as the moon endureth.  
For the better keeping and continuing whereof, Solomon gives us this rule, not to meddle with them that are seditious, or, that are given unto change, Prou. 24.21. For desire of change and alteration, it is the mother, and mover, and maker of much sedition; and they that are troubled with this itch of innovation, they cannot but be rubbing vpon majesty itself, and could be content to turn Monarchy into Anarchy, or into any thing, so they might be doing. And some such turbulent Tribunes there are in every State, who out of their glorious, vain glorious humour of popularity, would be counted Angels, though it bee but for stirring and troubling of the waters. Yea not onely the desire, but the very fear of alteration, and toleration, may some time prove seditious, when busy men will be busying themselves, and buzzing into others, a fear of that, whereof there is no fear. Which privy murmurings, and mutterings what are they, but the spirit of sedition, speaking low out of the ground, and whispering out of the dust? as the Prophet speaketh, Esa. 29.4. and would speak out, if it durst: But into their councils let not our souls come, if wee will be the true followers of Peace.  
Lastly, we must follow Peace among ourselves, one with another: Of which the Apostle saith. Be at peace among yourselves, 1. Thes. 5.13. And our saviour, Haue peace one with another, Mar. 9.50. And surely a blessed thing it is for men, to live in love and peace one with another: For where Peace is, God is; Be of one mind, live in peace, and the God of peace shall be with you. 2. Cor. 13.11. And where God is, there all good is. As on the contrary, where Peace is not, God is not; but the devill, and all maner of evil. So saith Saint james: Where envying and strife is, there is confusion and every evil work, Iam. 3.16. Therefore let us follow peace, as it is in the Text, and those things, that make for peace, Rom. 14.19. Of which Saint Augustine gives this rule, Inimicitias vitare cautissimè, far aequissimè, finire citissimè, To avoid strife and enmity as carefully as we can, to bear it as quietly as we can, and to end it as quickly as we can. For the effecting whereof, above all things, let us follow after love, as it is, 1. Cor. 14.1. bearing and forbearing one another in love, Ephes. 4.2. which Caluin calls fomentum Pacis, the fomentation of Peace, as whereby Peace is especially kept and preserved amongst men. For love envieth not, it boasteth not itself; it is not puffed up, it disdaineth not, it seeketh not her own things, it is not provoked to anger, it thinketh not evil, it suffereth all things, it endureth all things, 1 Cor 13. And where these things are, there cannot but be Peace: But especially, let us labour for this fruit and effect of love in us; Nor to seek our own things, For this one possessiue, ( meum) is that which breaks peace, and makes strife and stir in every place; and sets all the world together by the ears. Therefore let us put on equal and yielding affections, not standing too stiffly vpon the strict rigour of our right; but sometime, for peace sake, part with some part of our right, and in all matters, to yield as far, as in all reason and equity we may: For Summum ius, summa discordia,( saith Luther) extremity it is the cause of much enmity. And therefore, when there was like to be strife between Abraham and Lot, about the feeding of their cattle; Abraham was content to purchase his peace, with the price of his right; giuing him free choice, to feed where he would, when as the whole land belonged unto himself. O si iuuenem aliquem iuristam in consilium adhibuisset, saith Luther vpon that place, O if he had asked counsel of some young Lawyer, he would never haue advised him to such a peaceable course as this, To part with any part of his right, for peace sake; but to haue stood punctually vpon his right and title, usque ad apicem juris, even to the least title of the Law: But if wee will be the children of Peace, let us rather follow the practise of our Father Abraham, then the aduise of those counsellors of contention, that persuade us to nothing but Law and right.  
Yea, if we will follow Peace aright, wee must not stay till Peace come to us, accepting a peaceable hand when it is offered: But we must yield so far from the pride of our hearts, and the strength of our stomach, as to be Primi in place, first in the Peace; we must seek it, and sue for it, and follow after it, when it seems to turn the back vpon us, and to fly from us; for so the word signifies, to follow that which flies from vs. Therefore saith the Prophet david, seek peace and pursue it, Psal. 34.13. So saith our saviour, go, and be reconciled to thy brother, Matth. 5.24. Stay not till he come to thee; but go thou to him with an olive branch of Peace in thy mouth, and speak Peace unto him, saying, Is it Peace my brother? is thine heart right towards me, as mine is towards thee? If so, let there be Peace, I pray thee, between thee and me. Thus Abraham, though he were the elder, and the uncle, and every way the better man, and had the better cause; yet did he first seek Peace with his nephew Lot, saying, Let there be no strife, I pray thee, between me and thee; for wee are brethren, Gen. 13.  
And as we must thus follow all peace, so also with all men: Follow peace with all men, which is the extent and latitude of it. And a large latitude it is: so saith Occumenius, Multa est huius dicti latitudo, Its a wide word and carries a great breadth with it: yet the Apostle elsewhere, gives it the same extent, live peaceably with all men, Rom. 12.18. where the syriac translation hath it, Cum omni filio hoins, with every son of man: Not only with our friends, and such as love us, but also with our enemies, and such as hate us: not onely with the good, but also with the wicked; but not in their wickedness, Pax cum viris, bellum cum vicijs, peace with the men, but not with their manners; with their persons, but not with their conditions. We must haue peace with all the world, but the divell, and sin.  
And therefore whereas it is said, Follow peace with them that call on the Lord out of a pure heart, 2. Tim. 2.22. The meaning thereof is not, that wee must haue peace only with them, but especially with them: so that they much mistake the Text, and the truth, that out of a surly singularity, will haue peace with none, but the pure, and the pure in their sense: as for others, that are not of the same pure strain with them, they will not so much as interchangeably use the dueties of common humanity, nec monstrare vias, eadem nisi sacra colenti: nor scarce show a man the way, that goes not the same way with them. And as Optatus saith of the Donatists, Docentur multi, ne aue dicant cuiquam nostrum, Many are so taught, that they think it a sin to say, God speed, to one of vs. Nay, there are who think it, not only no sin, but a matter meritorious, to hate, persecute, curse, kill, and exercise all manner of cruelty, not onely vpon the bodies of the living, but also vpon the very vrnes and ashes of the dead, if they but differ from them in some point of catholic Religion, as they call it: and when they haue done, think they haue done God good service therein. And to this purpose, there hath been a Trumpet blown, 
Gaspar. Scioppius edit. 1618.  Classicum belly sacri, so he calls it, the Trumpet of the holy war, wherein he incites and stirs up the Emperour, and all catholic Princes, to take arms, and make war vpon the Protestants( heretics he calls them) in all places; to fill all with fire and sword, and battle, and blood, and utterly to destroy and root them out of the earth, that the name of a Protestant may never more be heard of in the world. Yea, he dares threaten them with the fear and commination of some fearful and heavy iudgement, to fall vpon them, if they do it not. Tantum Relligio potis est suadere malorum, So powerful in persuasion is Conscience misgrounded and misguided in Religion.  
But the Apostles exhortation is large and general, extending unto all, Follow peace with all men. Which extension doth yet admit of a double restriction and limitation, according to that of the Apostle, If it be possible, and as much as in you lieth, haue peace with all men, Rom. 12.18. We must use all means, to haue peace with all men; in Religion, so far as may stand with the truth of God, and of a good conscience; in State, so far, as with honour and safety wee may; and in private one with another, so farr● as on our parts with any convenient possibility we can. For some such contentious and unquiet spirits there are, that wee can haue no peace with them: Not only contentious, but louers of contention, 1. Cor. 11.16. Such as hate peace, who when wee speak to them of peace, are altogether for war, Psal. 120.6. With these, there is no peace to bee had. And therefore in this case, it is enough for us, to seek peace with them, to speak peace to them, and to bee peaceably affencted towards them; and if they will not haue peace with us, our peace shall return into our bosoms: that is, wee shall haue the comfort of it in ourselves, and the reward of it with God, though wee haue not the fruit and effect of it with men.  
Therfore let us Follow peace with all men. And never may any strife bee heard of amongst us, but who shall hate strife most, & who shal follow peace with swiftest paces.  
And thus following peace with men, we shall haue peace with God; even with the God of peace, who will bee with us for ever in peace: So that we shall live in peace, and die in peace, and reign with him in peace everlasting: a peace unspeakable and glorious; a peace that passeth all understanding, which the God of peace will give unto all them, that truly follow peace.  
And not Peace onely, but Holinesse also, Follow peace and holiness, saith the Apostle: For there may be peace without holiness, nay, against holiness, as herod and Pilate were made friends, and agreed together to put Christ to death. Est & Daemonum legio concors, there is an unholy league amongst the divels. But our peace, it must be joined with holiness: it must bee a holy peace. For as we are called unto peace, 1. Cor. 7.15. so we are called unto holiness, 1. Thess. 4.7. Therefore let us follow our calling, which is an holy calling, 2. Tim. 1.9.  
holiness, it is Gods own Image and likeness in us; a very beam, as it were, of the divine light shining in us; therefore called by Saint Peter, the divine nature 2. Pet. 1.4. Because therein wee resemble God, as in a special parte, or property of his divine nature. It is the Character of Christ, the Print of the Spirit, the sign of a Saint, and the glory of men and Angels: and without which there is no glory. For let a man haue all the glory of the world, and haue not holiness, aut nihil est, aut nihil prodest, It is all nothing, or nothing worth. Therefore follow holinesse.  
But how must wee follow it? In the kindes of it, in the parts of it, in the degrees of it, and in the means of it.  
First, in the kinds of it; which we may conceive to be two, the one imputed, and the other imparted. Our imputed holiness, is the holiness of Christ, truly and properly inherent in him; but so imputed unto us of God, through Faith in him, that we are thereby accepted, and reputed as holy in the sight of God, as if it were inherently in vs. But besides this holiness imputed to us, there is another holiness imparted to us: which is either habitual, or actual; wrought in us, or wrought by vs. habitual holiness imparted to us, is a divine spiritual quality wrought in us, by the Spirit of God, whereby we are renewed in the Spirit of our mindes, and endued with all such sanctifying and saving graces, as are proper to the Saints. Now howsoever wee must follow holiness, in both these kindes, labouring to be found in Christ, not having our own holiness; but that which is through the Faith of Christ, as the Apostle speaketh, Phil. 3.9. As also that holinesse, which is wrought in us, by the gracious working of the holy Ghost, and is therefore called the Sanctification of the Spirit, 1. Pet. 1.2. Praying with the Prophet david, Creat in me a clean heart, O God, and renew a right Spirit within me, Psal. 51.10. Yet the holinesse properly here meant, I take to bee that actual holinesse, which is to bee wrought by us, when by the power of grace given unto us of God, we sanctify ourselves,( as Saint John saith) 1. John 3.3. And this holinesse is likewise two fold; either inward in heart, in the thoughts and affections of the heart; or outward in the actions and operations of our lives. Saint Paul expresseth them, by being holy in body and in Spirit, 1. Cor. 7.34. By cleansing ourselves from the filthiness of the flesh and spirit, 2. Cor. 7.1. Saint james, by the cleansing of our hands, and the purging of our hearts, james 4.8. For it is not enough, to carry a faire show of holiness, in the open parts and passages of our life, and to haue our secret, and unseen parts full of all filthiness: Nor yet, to haue a good heart to God, as some speak, and a lewd life to the world, as some suppose they may; And that intus sirectè, non laborandum, if all be well within, they need care for no more; and so they wear Holinesse next their skin, it matters not much what profane stuff their lives be made of. But we must be like the Kings daughter, who as she was all glorious within; so her clothing also was of wrought gold, Psal. 45.13. And like the ark of God, which was ouerlaide with pure gold, both within and without, Exod. 37.2. having a good conscience, as the ouerlaying of gold within; and a good conversation, as the ouerlaying of gold without: providing for honest things not only before God, but also before men, 2. Cor. 8.21.  
Secondly, wee must Follow holiness in the parts of it, which are two. The one privative, in reforming that which is evil: the other positive, in performing that which is good. The Prophet zachary expresseth them, by putting off the filthy garments of sin from us; and by putting on change of new raiment, Zach. 3.4. even that raiment of fine linen, pure and shining, which is the righteousness of the Saints, revel. 19 8. The Apostle Paul expresseth them, in the like phrase of putting off, concerning our former vain conversation, the old man which is corrupt through deceivable lusts, and putting on the new man, which is created after God in righteousness and true holiness, Ephes. 4.22. As wee must cast away the works of darkness, so wee must put on the armor of light, Rom. 13.12. As we must deny ungodliness, and worldly lusts: So wee must live soberly, and righteously, and godly in this present world, Tit. 2.11. For it is not enough unto true holiness, to depart from evil; but we must also do good, Psal. 34.14.  
And for the extent of our holinesse in both these; we must not onely cleanse ourselves from some, but from all filthiness; and that both of the Flesh and Spirit; and grow up, not onely into some, but into all holiness, 2. Cor. 7.1, being holy in all manner of conversation, 1 Pet. 1.15. It was the saying of one, and it is the conceit of many, aliis in rebus pietatem colas, sanctitatem serves, God bee merciful to me in this, or that sin, and in other things I will be holy, yea mary will I. But sanctification admits of no such dispensation, he that makes not some conscience of all sin, makes no true conscience of any; and he that is not in some measure sanctified in every part, is truly sanctified in no part. For Holinesse it is as a leaven leuening the whole lump, & spreading the sanctifying power thereof through every part and passage both of heart and life. And therefore the Apostle praying for the sanctification of the Thessalonians prays that God would sanctify them throughout, that their whole spirits, and souls, and bodies, may bee kept blameless unto the coming of our Lord Iesus Christ, 1. Thes. 5.23.  
Thirdly, wee must follow holiness, in the degrees of it, not contenting ourselves with an huc usque, thus far will I go in holinesse and no farther; saying with the monk in Saint Bernard, Nec peior fieri volo, nec melior cupio, I will bee no worse, and I care not to be better. For wee no sooner cease to bee better, but we begin to bee worse: nay, we were never truly good, if we desire and endeavour not to bee better. Let us therefore follow holiness, with an vlterius, yet further, still increasing with the increasing of God, and endeavouring to a further measure and degree of holiness; according to that of Saint John, He that is righteous, let him be more righteous, and he that is holy, let him bee more holy, revel. 22.11. And Saint Paul is vehement in this point of progress and proceeding, in the way of holiness, We beseech you, brethren, and exhort you by the Lord Iesus, that as you haue received, how you ought to walk, and to please God, so ye would abound more and more, 1. Thess. 4.1. And certainly, Suauissima est vita, sentire se indies fieri meliorem; It is a most sweet comfort to a mans life, to find and feel in himself, the powerful experience of a daily growing and going on in an holy and sanctified course of life. For this, it is a true testimony to his soul, that his holiness is true and sincere; even as the Scale of God vpon it, that it is from God.  
Fourthly, wee must follow holiness in all the holy means of it, whereof I will name onely two, and but name them, the Word, and Prayer. For of men it may be said, as Saint Paul saith of the creatures for meat, that they are sanctified by the Word and Prayer, 1. Tim. 4.  
First for the Word, it is the ordinary outward means which God hath sanctified, to sanctify vs. Father, sanctify them with thy truth, thy Word is the truth, saith our saviour, joh. 17.17. And joh. 15.3. Now are you clean through the Word, which I haue spoken to you. In which respect, the Word of God is called, a pure Word, Prou. 30.5. Psal. 19.8. pure, not onely formaliter, because it is pure in itself, and contrary to all corruption of life, but also effective, because it hath this power and efficacy, to make us pure and holy. Secondly, as the Word is the means from God, to work holiness in us, So Prayer is the means from us, to obtain holinesse from God. A powerful means, so powerful, that the very power of Sanctification is with it: For by it is the Spirit of sanctification and holinesse given unto us: So saith our saviour, How much more shall your heavenly Father give the holy Spirit to them that ask it, Luke 11.13. And to this purpose wee shall observe in the Scripture, that the holy Ghost did then especially come vpon men, when they were at their prayers, acts 2.1. and 4.31. As supplication is the means of sanctification, so the time of supplication is the time of Sanctification. And therefore if we would be holy, and live well; let us bee devout, and pray well, for he that prays well, can never live ill.  
Thus must wee follow holinesse, endeavouring by all means, to separate ourselves from every known sin, and to sanctify ourselves in all holy obedience unto God, by a hearty desire, and a holy endeavour to frame both our hearts and lives in all things according to his holy will and pleasure: So that though there fall out many intercurrent infirmities in the course of our lives; yet, it may still be the general bent, the constant and full purpose of our hearts, and the entire desire and endeavour of our souls, in nothing willingly to sin against God, but in all things to please him, and to approve ourselves unto him.  
An exhortation, if ever, and for any, for us, and for these times most necessary: Wherein profaneness hath set her foot vpon the neck of holiness, and the whole world lies drowned in a deluge of unsanctified living: as if men had made this Law amongst themselves, and sworn to observe it in their practise, Let no man amongst us be holy. Insomuch that he that departeth from evil is counted mad, as the Prophet speaketh, Es. 59.15. And it seemeth a strange thing unto them, that others run not with them, into the same excess of riot, and therefore speak they evil of them, 1. Pet. 4.4. So that if we but tell them of a holy and sanctified life, they are ready to tell us, that this is no age for Saints; that they will not be so holy, as to go to heaven before their bones bee cold; that sanctity is but a sullen quality, that makes a man unfit for any good company. Thus do they scoff at sanctification and holiness, the means of their salvation and happiness; and make themselves merry with their own damnation. But we must tell them again, that he that will not bee a Saint, a mortified Saint on earth, shall never be a Saint, a glorified Saint in heaven. And he that will not be so sullen, as to bee holy, for fear of losing the comfort of good company( as they call it,) shall never be so happy, as to enjoy the blessed comfort and company of God and his holy Angels.  
For without holinesse no man shall see the Lord. In which blessed vision of God consisteth all our happiness. For so the sum and substance of that blessed salvation, which we all expect and look for in the heauens, is expressed in Scripture, by the seeing of God with open face, 2. Cor. 3. By the seeing of him face to face, 1. Cor. 13. By the seeing of him as he is, 1. John. 3. So the schoolmen say, that visio Dei est tota merces, The seeing of God is the plenary reward promised to the Saints. The glory of blessed spirits, their everlasting pleasure, fullness of bliss, perfect beatitude, and total glorification. So Christ himself maketh all the blessedness of our salvation, to consist in this, that wee shall see God: Blessed are the pure in heart, for they shall see God, Matth. 5.8.  
Now thus to see God, it is fully to enjoy God, and in him all the good things of God, who himself shall bee all in all unto us, even the universal felicity of all his Saints: as in whom wee shall haue in an eminent sort, whatsoever may move admiration, cause delectation, and give contentation; even an universal collection of all blessings, comforts, and contentments: So that though wee be but men, yet seeing God, and being with God, wee shall live as it were the life of God, in fullness of ioy and pleasures for evermore.  
Which blessed estate of salvation and happiness, can never bee attained unto, but by the means of sanctification and holinesse: God hath chosen us unto salvation, saith the Apostle, but through the sanctification of the Spirit, 2. thessaly. 2.13. Holinesse, it is as the perspective, through which wee must see God. No man can come to salvation, as the end, but by sanctification as the means. No sanctification in this life, no salvation in the life to come. No holinesse here, no happiness hereafter. It is as possible, to see the sun without eyes, as to see God and be saved without holinesse. The kingdom of God is an undefiled kingdom, 1. Peter 1.4. Because none that are defiled shall enter into it. There shall in no wise enter into it, any unclean thing, or whatsoever worketh abomination, revel. 22.27. Know ye not, saith the Apostle, that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither Idolaters, nor Adulterers, nor Fornicators, nor unclean persons in any kind, nor Theeues, nor covetous, nor Drunkards, nor Reuilers, nor Extortioners, nor any the like, shall inherit the kingdom of God, 1. Cor. 6.9. whosoever leads a lewd and unsanctified life on earth, shall never live a blessed and glorified life in heaven. For without holinesse no man shall see the Lord. What manner of persons then ought wee to bee, in all holy conversation and godliness? How ought we to follow holinesse, in all the kindes of it, both in soul and body, both in heart and life? In all the parts of it, by departing from all evil, and endeavouring ourselves to all good? In all the degrees of it, by growing up unto full holiness in the fear of God? And in all the holy means of it, especially by giuing all diligence to the Word and Prayer. Wherefore he that is not yet holy, let him become holy, and he that is holy, let him be more holy: that so having fruit in holinesse, our end may bee everlasting life. Which eternal life, as it is the free gift of God; So, he give it to us all, through Iesus Christ our Lord. To whom with the Father, and the holy Spirit, three persons, and one indivisible God, be all Honour, Power, Praise, and thanksgiving, now and for ever. AMEN.  
FINIS.   

LONDON, Printed by John BILL. M.DC.XXII.