THE PURSUIT OF PEACE.  
BRIEFLY Explained and plainly Propounded IN A SERMON PREACHED on the 29. th day of March, 1660, Unto a solemn Assembly of the Parishioners of the Parish of BOTOLPHS Algate LONDON; On the composure of their late unhappy and too long continued Differences.  
By Z. C. their unworthy Pastor.  ROM. 12.18. 
If it be possible, as much as in you lieth, live peaceably with all men.  ZACH. 8.19. 
Love Peace and Truth.  
Tale est bonum Pacis; ut in rebus Creatis nihil graciosius soleat audir●; nihil delectabilius concupisci, nihil utilius possideri. August  
LONDON, Printed by T. faucet for James Nuthall, and are to be sold at his house in the Minories next door to the Dolphin, 1660.   

To the Right Hon: ble THOMAS aleyn Lord mayor, William wild Recorder, Francis Warner, and William Love, Sheriffes of the Honourable City of LONDON.  
Z. C. Wisheth the Blessing of the Peace-maker.  
MY LORD, and GENTLEMEN:  
To whom should A Tract of Peace bee presented for Protection, but to the Preservers of the Peace; in which respect( were there no other Cause for it) this Dedication cannot be judged a solecism, but this is not the only ground of this Presumption: No! these Lines( though not sounded in your ears yet) are laid before your Eyes, as an humble and thankful Testimony; that what in your public Sessions of the Peace was by Mr. Recorder propounded, and persuaded; and by the pains and great trouble of you, my LORD, and Mr. Sheriffes, endeavoured, hath been at length effected: Wherein though the perverseness of my adversaries, prevented your intentions, and my desires, for your putting a period to our unhappy Differences: yet I and my Friends must needs aclowledge, you were not the least instrumental, in enforcing it; For my Lord, and Gentlemen, the very countenance of men of Place is of great concernment in matters of controversy: Some my Lord( who lately sate in your Lordships chair) indulging falsehood, violence, and vanity, did not a little abet, and animate the disturbers of my Peace; and so necessitate me unto the defence of my own integrity, and interest by ways more answerable to the impudence of the opposition made against me, then my own natural genius: But your Lordship and Worships no sooner gave in our Cause, the least public testimony of your propensity unto justice, but the Scales were brought into an equipoise, that I might stand on even Ground to expostulate the insolences and injuries of Men against men, God is my witness, and many good men know how earnestly I desired, and how eagerly I sought Peace with them whom I never wronged, and who never could in way of justice do me more hurt then put me on a vexatious defence; yet whilst by arbitrary power, and extrajudicial process they could oppress me, seemed to have Peace and would none of it, I believe( my Lord and Gentlemen) your observation of my willingness to procure peace, by pardoning all past wrongs, being but provided for as to future order, and secured from future violence and disturbance, as likewise of that Spirit of disorder and rudeness, by which my Adversaries were acted, together with your favourable expression of your sense of the Iustice of my demands, upon the submission made unto you had that influence on them as to incline them not only to seek Peace, but to accept it on much harder terms, I was willing you should have made for them: So that the causes they constrained me to bring into your Courts came no more before you, save to be dismissed, so that our Peace( which occasioned these Instructions) is hereby returned to you from whom it sprung, having been first propounded, and at after pursued by you, though concluded among ourselves: Moreover this duty of pursuing Peace is so profitable to our city and Nation, and now so generally pretended to that it becomes worthy your Patronage, the which he doubts not to obtain, who is—  
My LORD and GENTLEMEN, Your humble and thank full Servant, in the gospel of Peace. ZECH: CROFTON. LONDON Algate. april 25.th, 1660.   

unto the Inhabitants of the Parish of BOTOLPH'S without Algate LONDON, more especially the late Disturbers of our Peace now Reconciled.  
Friends and Neighbours;  
THat amongst you J have Preached the gospel with much Contention, in pursuit whereof, J have undergone good Report and bad report, been made a scorn to men, and reproach to neighbors, been persecuted with the height of Violence, outrage, and cruelty the worst of times could express, and the advantages of Englands shameful, sinful Revolutions, under most unjust, and usurping Tyrants could adminster is not only evident to such among you, as have been the Agents and Abetters thereof; or such as have been affencted with my sufferings: but it hath been written in such legible Characters that all that run may red them, and the sound thereof hath been heard through our Land: J cannot but tell you, that I have and if you be but savingly convinced you will say it cause to rejoice in my support, under, and escape out of all these many troubles: in this give me leave to play the fool, and boast; it is for the Gospels sake that I have suffered; J can appeal to the most of you, Whose ox or ass have J taken? whom have J wronged? or defrauded? what cause did J give for all the calamity you created to me, yourselves being witnesses, was it not the withstanding Error and erroneous inconstant JOHN SIMPSON that enraged your spirits: till I denied the liberty of your Lusts, you never spied lewdness in my life, nor indeed endeavoured to charge any; and that your whole contest hath been for Licentious liberty to heap up teachers to your itching ears; and intrude into my pulpit Impostors Jezabels which teach and seduce Gods people: your arbitrary orders, violent intrusions, and open out cries he will not let Simpson( charged and convict of Preaching soul damning Doctrines) preach: doth plainly manifest: if the cause not calamity make a Martyr, J leave the truly sober and Religious to judge the matter of my joy and crown of my Ministry: let me tell you freely I have reaped among you nothing but what I expected: I often said at my first coming I must not think to rak in a wasps nest and not be stung; or fight with the devil in his own dominions and not be wounded: It is matter of more admiration that J should stand in such opposition& see the end of my conflict as a Conqueror then that I should be scratched in my credit, or wounded in any my enjoyments; how many of my Brethren have concluded they must have sunk under my burden? whilst through grace J have born up to the constant exercise of my Ministry, in both 
Having published my tract of Catechizing: the virtue and value of baptism: prospering profaneness w●… h other things since the heat of your Opposition.  press and Pulpit under all the conflicts assaulting me armed with the advantages of wind and Sun: J must profess had I not enjoyed a good GOD, and clear Conscience, and been engaged in a Good cause the truth of the gospel clouded, with many yeares liberty of error and erroneous Teachers, who had made you a People of such opposition, not onely discouraging, but deterring any Minister from coming among you, I had not endured to the end. J am a man subject to the same Infirmities with others; and have not been without my temptations to throw down my weapons, and leave the Field; had not Conscience( for you well know there is no outward enjoyments to do it) enforced to persist in the Contest: God hath now put a period to it; wee have seemed to rejoice in the Peace concluded: may God have the Glory of it, in your future order, and subjection to the power of the gospel. I have often professed to you, and protested in Prayer to GOD, Restraint of violence not Revenge was the end of those vexatious Courses you constrained me to use against you: and God hath given you into my hands that I might considering make it manifest; and how ever the little smart of some may make them fret, yet in cool blood J have not repaired my friend nor re-inbursed myself; though highly provoked by your foolish clamours, false accusations, unjust invasions, arbitrary and extrajudicial process, mul iplyed Perjuries, violence oppressions, vexatious groundless and malicious Persecution, nay by your rigorous holding my friend by the throat, and cruel exaction of the utmost mite the Law allowed you for( at the most) the rash rebuk of those false oaths of which I and others cannot but aver, your Consciences know and( without your Repentance) the day of the Lord will make manifest you are Guilty, will make you clearly conclude, I only cut off the lap of your Garment, when your Head was in my hand: I pray give God the glory of his grace, and let men know the spite and envy you have experienced in me; after all the evil done me, I can abide your opposition, better then insult over your submission, I cannot but desire my kindnesses may melt you, least they heap up coals of fire to consume you: Your Repentance towards God I am bonnd to pursue, and cannot but desire and wait for, that you may have peace with God, otherwise my Peace will but reprieve your pain; I beseech you consider your iniquity, and give glory to GOD, were it not that I should blazen your shane, I should have laid your sins in order before you; but you cannot but know that the confession of it to me, or before men will never establish a pardon without soul humiliation before God: whilst I speak Peace to you, I cannot but be plain with you, to put you in mind of your duty, for I may not heal your hurt flightly, whilst I really seek the Salvation of your soul; Being—  
Your faithful Pastor, seeking you not yours, ZECH: CROFTON. From my Study this 25.th of april, 1660.   

THE Pursuit of Peace. BRIEFLY Explained and soberly propounded in a Sermon Preached to a solemn assembly of the Parishioners of Botolph Algate, LONDON, on the 29. th of March, 1660. On the Composure of their late unhappy and too long continued differences.  Text in PSAL. 34.14. 
seek Peace and pursue it.  
THis psalm doth by its own Inscription declare its Author and occasion, the Author was DAVID, who though most desirous of and inquisitive after Peace was all his dayes attended with war, and surrounded with commotion and tumults; The occasion was when he changed his taste( as the Hebrew) his Face or Countenance( as the Septuagint) his Gesture or behaviour( as our and other Translations red it) before ABIMELECH that was ACHIS● King of Gath of the Philistines, before whom in fear of danger he counterfeited himself mad, scrabling on the doors of the Gate, and letting his Spittle fall on his beard, as is more fully to be red in the 1 Sam. 21. Chap. This ACHISN is called ABIMELECH as being one Binominis known by two names, as EBEN EZRA notes; or as his title of Honour as others; Father-King being like AVGVSTVS his Pater Patriae their style of dignity; or rather because ABIMELECH was the common Name of the Philistine Kings, as the PHARAOHS of egypt, or CAESARS of Rome.  
This psalm in the nature of it, is Gratulatory, or a solemn and thankful acknowledgement of Gods mercy for delivering DAVID from that desperate danger; into which SAVLS cruelty had driven him, and it fals into three Parts.  

1. A thankful acknowledgement of Gods mercy in his escape, and the prevention of his fears, from verse 1. to vers. 11.  
2. A Doctrine of Piety, vers. 11. to vers. 19.  
3. A Doctrine of Faith in Gods mercy, to the end of the psalm.   
The text lieth within the second part of the Psalm viz. The Doctrine of Piety: He that rightly praiseth GOD cannot but preach Piety to Men; the Psalmist therefore calleth on others in holiness to wait on God, of whose Power and Goodness he had received Experience, and herein wee have—  
1. A Preface inviting attention, Come ye Children harken unto me, &c. vers. 11, 12.  
2. Proposals of piety, and they are four. 1. keep thy Tongue from evil, thy lips from speaking guile. 2. Depart from evil. 3. do good. 4. seek Peace and pursue it, vers. 13.14.  
3. The persuasive Arguments or Motives to these duties, vers. 12.15, 16.  
The text we see then is the 4. th Duty propounded, and that as conducing to life, many dayes and enjoyment of Good to seek Peace and pursue it.  
In the words themselves wee have to observe two Parts.  
An object propounded Peace.  
A double act to be performed towards that Object, seek Peace and pursue it. Wee shall explain the terms in the explication of the Doctrine, which we thus propound unto your Consideration.  
Doct. Good men must seek Peace and pursue it.  
It is the work of all men, and that to which they are naturally inclined; who will not sound that echo, Pacem te poscimus omnes, but It is after a more especial manner charged on good men that profess unto the fear of God, that they seek Peace and pursue it.  
In the consideration of this Doctrine I shall briefly inquire into the several kinds of Peace. 2. The general nature of Peace. 3. The acts of seeking and pursuing Peace. 4. The arguments enforcing the Duty, and so make application of it: Of these in order, and first of the kinds of Peace.  
The kinds of Peace are variously accounted, some reckoning them according to their quality, tell us of Pax temporis transient quiet among men, which indeed is but for a time and ordinarily is very short; Pax pectoris the calmness of our own Consciences which is also variable and often removed; Pax Eternitatis an agreement with and enjoyment of GOD for ever.  
Others accounting of Peace by its properties, tells us of an inordinate Peace, when Subjects rule their sovereigns, one of the four things for which the earth is moved, Prov. 30.22. Dissembling and hypocritical Peace, like judas kiss an harbinger of Treason; a wicked Peace, being a combination in sin and confederacy of the wicked, like HEROD and PILATE; a just, honest and sincere Peace.  
But waving these I shall propound the kinds of Peace according to its subjects, and so it is fourfold.  

1. Kind of of Peace.  First, Peace betwixt GOD and Man: and this is a Reconciliation whereby God is at one with man; his justice being satisfied, and his wrath appeased by the Merits and mediation of the Lord IESVS CHRIST, he is reconciled; his favour and goodwill is restored unto man; to him, his Compassion is extended; and that because CHRIST hath endured the Chastisement of our Peace: 
Isa. 53.5.  This is the foundation of all other Peace purchased by the Lord IESVS the Prince of Peace, 
1 John 2.2.  proclaimed in and by the Preaching of the gospel the Glad-tidings of Peace, 
Rom. 10.15.  by the Ministers the ambassadors of peace and accepted by Faith, whereby wee have peace with GOD, so that we are no more pursued in his wrath nor punished for sin, but become Gods friends, all his dispensations towards us being in mercy and faithfulness; and unto this must be added the Peace of contentation and holy submission to God: Whereby the enmity of our Flesh is removed and wee are resigned into the will and pleasure of GOD to do or suffer his appointment, closing with the terms of Faith and Obedience by God propounded, or quietly without wrath or murmuration, enduring the Chastisements by him inflicted, such is the agreement between GOD and man, that God restoreth his favour to his Creature, and Man rejoiceth in his Creator: and is ruled by him and wholly resigned up to him; acquiescing in the will of God in all cases and conditions, so that the tumults of the soul are restrained, and all Waves of unquietness in Spirit are laid, and calmness and Composure doth abide upon us in our attendances on GOD, until wee are in Peace, and arrive at the rest appointed for the people of God. Heb. 4.6.  
The 2.d kind of Peace is a Peace between Man and other Creatures: 
3. Kind of peace.  Mans rebellion against GOD raised against him a resistance of all other Creatures which of Nature were made subject to him, but on the return of divine favour they are reduced into due Subjection, and made to agree with man; they have a League with the stones of the field, and the beasts of ●he field are at peace with him, job. 5.23. for when GOD heholdeth a People to himself, he maketh a ●ovenant for them with the Beasts of the earth, with ●he Fowles of heaven, and every thing that creepeth on t●… Earth: Hos. 2.18. All things are reduced into the order, that they shall work together for the good of them that love GOD. Iam. 8.28.  

3. Kind of peace.  The 3.d kind of peace, is the Peace of a man with himself, and this is natural in the subduing of our own passions, and stilling all those noises, Tumults, and stirs which anger, love, fear, desire, and the like are apt to provoke, 
2. Sam. 13, Esth. 5, 14. Dan. 5.6.  like that of AMMON, who was sick of Love, or HAMAN tormented with anger and envy, or BELSHAZER who was disturbed by Dread and horror, and this is effected by the power of right Reason, regulating the affections, and restraining Passion according to the counsel given to luther, Vince anim●s iramque tuam: a Christian and religious( when the Conscience is calmed and quieted) and all the Commotions thence arising do cease and are still, and this is sometimes false, feigned, and unsound, the Peace of fools and hopes of hypocrites, which do not and cannot continue, which doth spring from presumption, carnal Confidence, and security; is the Result of ignorance or impossibility of Gods holiness, Power, and iealousy; and their imminent and impending danger against, which GOD expresseth his anger, and assureth that it must fail, Deu. 29.19. 1. Thes. 5.3. as it is a Peace sound and well settled, flowing into the soul on the apprehension of our own integrity, and assurance of divine favour unto the answer of all our doubts, and abating of all fears an● passions, the soul being satisfied in God, and subord●nate to his will; this is the Peace of the gospel prayed for in behalf of the Saints, and is the Peace which p●… seth all understanding, Phil 4.17. In which indeed consisteth the kingdom of GOD, Rom. 14.17. thiis Light in darkness, and establishment of the Spit under all Commotions that do compass about the Righteous, Psal. 112.4, 5, 6, 7. wherein they continually rejoice.  
The fourth and last kind of peace is between man and man: this is the Band of human society; 
4. Kind of Peace.  when men understand each other and agree together, and this is Peace public, as it relates to multitudes, kingdoms, Countries, or cities, and so is political in reference to the World, and eclesiastical in reference to the Church, and is excellently well described of St. austin, that it is ordinata imperandi et obediendi( and I would add et alter utrum observandi) Concordia, an orderly agreement to observe that order God hath appointment among men, as for Magistrates and superiors to rule and command, Subjects and inferiors to serve, yield and obey; and Equals to give due respect each unto others.  
The inversion of human order engendereth all strife and controversy in the world, the reigning of a Servant is one of the four things by which the Earth is moved and cannot sustain itself, Prov. 30.21, 22. Or this is a private personal Peace, when it is onely between man and man, individual persons, and that either between good men, or good men with bad men; as ABRAHAM's peace with ABIMELECH, and iacobs with ESAV, and it is in all political human domestic affairs, the part of the just to have peace with the wicked, for as far as it is possible wee must have peace with all men, Rom. 12.18.  
These are then the several sorts and kinds of peace, and if you particularly inquire which is the peace intended in the Text and Doctrine, I might answer all of them, for without peace with GOD, there can bee no peace in ourselves, nor between us and other men or Creatures; and in the enjoyment of that wee are infested to, and may expect all the rest: and in our text the Psalmist propounds his directions generally, as the fruit of the fear of God and the best way to long life and seeking good, which cannot be without all these kindes of peace, therefore joined with a shunning evil and doing good, and in this Latitude the Apostle PETER doth seem to understand, and explain this Text, 1. Pet. 3.10.11, 12. yet I shall wave the three first kinds of peace, and understand specially the fourth, the Peace between man and man to be here propounded, as that which the Text doth manifestly point, and is most pertinent to our purpose and occasion, on which wee are now assembled: and so I pass to the second thing to describe the general nature of this Peace.  
Peace according to the latin pax is a Compact, Contract, or agreed union; which is so denominated a Paciscondo from Covenanting, because a pactis factis& observandis deducitur, saith ZANCHY; Because peace is concluded and continued by making and keeping Covenants in which wee are conjoined in one; in which it is answerable to the greek {αβγδ} which is so called, {αβγδ}, derived from leveling into one what before was divided and at distance, Peace is the coment of division and settlement of distraction, the nature of it is very accurately described by St. austin, and it is— Concordantium in bono mentium ordinata tranquilitas.  
An orderly serenity, a tranquillity of minds agreeing in certain good, to the better discerning of the nature of Peace, according to this description I shall unfold it in these four Conclusions or short propositions.  
First, 
1. Conclusion concerning Peace.  an orderly serenity or tranquillity is the formality of Peace: calmness and composure, silence and satisfaction of spirit is the form of peace, it allayeth storms, assuageth tempests, restraineth lusts and violence; stills all Warres, tumults, and stirs, maketh hushed and quiet all rage and railing, dismisseth all freting and fuming, dispelleth all Clouds of doubts and darkness; the air is cleared, and roaring waves are calmed by the Power of Peace; Warres do cause alarms, and noises, stirs, and tumults which all are made to cease by the approach of Peace; in which respect( when God bringeth peace to a people) he is said to cause all warres to cease, Psal. 46.9. and the Lord by a Peace and be still allayeth the tempest, and turneth the most tumbling Wave and tumultuous storm into a great calm Mat. 4.39. and so peace stands opposite to all strife and contention, distraction, and disturbance, tumults and tumblings of the wicked, who never rest, Isa. 57.20. Peace is by the latins called Otium, because it giveth a vacation from labour, danger and travail, fear and trouble, an opportunity of silent attention and quiet agitation of our business and calling: it is called serenity as that which cleareth all troublesone air, and maketh light and cheerful, and it is a tranquillity whereby the Sea-faring man is revived by the stillness of the wind, the calmness of the waves, and clearness of the Clouds encouraging his voyage, and assuring a safe arrival at the desired haven; so that let peace be in what subject it will, tranquillity, calmness is the formality of it: when it is between God and man wrath is assuaged, and the expressions thereof cease, God appeareth not in the tempest or fire, but in the still and quiet wind: when it is in mans own spirit fear and anger are allayed, doubts and distractions are discharged, and all the tumblings of the passionate soul ceaseth; that the wind becomes composed in the Common-wealth, Peace makes all rattling drums and sounding trumpets, and prancing Horses silent, and to stand still not to torment with any alarms, the Smiths anvil must not Hammer or be heard, in a quiet ISRAELL: in the Church all variance, Emulation, strife, quarrels, threats, chidings, disputes, disturbing contentions do cease and are not heard.  
But whilst you observe calmness and tranquillity to be the formality of peace, wee must not forget its adjunct an orderly tranquillity for every quietness, silence and stillness is not peace; tranquillity doth not properly exist, but by Order; if confusion be commanded by power and violence, it may meet with no present resistance and yet enjoy no peace; when Servants reign and civill order is by tyranny, and usurpation inverted; and other mens Rights invaded by force and arms, and quietness occasioned by the present conquest, yet Commotions and disturbances are at hand so that watch and ward with all warlike Posture must maintain it: If AHAB have one quiet turn in NABOTH's Vineyard, the next will meet him with an harsh Alarum of, hast thou killed and taken possession? and ATHALIAH may abide a few yeares in a quiet possession of her usurped kingdom, but you shall shortly hear her peace disturbed with an outcry of Treason, Treason, nature cannot secure the inversion of order; the Earth cannot sustain itself under a reigning Servant, the roaring raging waves may be a while stilled by some bank, but yet it boileth and swells in itself until at length it overflow the bank: and power and strength may bridle and restrain the rage of men, but can never secure Rebellion; nor settle disorder in Peace: Usurpers and unjust men go not without their subjects Grudgings, grumblings and discontents; nor yet without their own fears, and jealousies; and therefore sleep not without the constant alarms of war: tranquillity doth not more formally constitute Peace then order doth constitute tranquillity; when human power runs in a channel of Righteousness it runs smoothly and quietly, but violence, injustice, rebellion, and disorder doth make it rage and roar: but wee pass to the second conclusion, and that is,—  
The mind is the prime and proper subject of Peace, 
2. Conclusion concerning Peace.  the mind is the seat of the Passions, according to its apprehensions they are acted, and allayed; and so the prime and proper subject of all strife, debate, contention, unquietness and disturbance; fightings without meeting with fears within did disturb the Apostles peace at MACEDONIA 2. Cor. 7.5. and the Apostle JAMES doth well and clearly resolve from whence comes Wars and fightings, even from within us the innate corruption of mind, and inbred lust, the inordinate of affection, and irregularity of passion do engender all inward commotions and all outward confusions a pleasant countenance and calm condition the world is of little value under the perturbation of mind, for in Laughter the heart is sorrowful, Prov. 4.13. nor indeed can it be ordinarily enjoyed, for it is the merry heart that maketh a cheerful countenance, Prov. 15.13. an anxious soul and afflicted mind is so torn with care, and tossed with passion, tormented with doubts, fears, jealousies, and other perturbatious, that all the enjoyments of the world cannot settle or secure its peace; what shall wee tell you of CAINES convinced mind, or AMMONS lovesick humour, or IOB's wounded spirit or the heathens furies, following a man from place to place through all changes& conditions, which kept them under those alarms, inward conflicts wracking debates, tumbling& tumultuous thoughts, and affrighting apprehensions; that although they are able to reckon up their high honours, ample possessions, abundant favoures, and all the good the world can afford, yet are not appeased or quieted: but conclude all this doth not avail me, though there appear against him no enemy, yet the sound of war is always in his ears; nor can the attendance of his friends, applications of all councils, comforts, and persuasions natural or religious assure his peace: all music to his heavy heart is but like the taking away of a garment in could weather, and as vinegar to Nitre, an Alarum to his soul, and aggravation of his sorrow, so that the mind must be the subject of Peace by ourselves possessed.  
Nor can wee be at peace with men unless the mind bee the subject of it; for a raging heart goeth not without a revenging hand; however it bee restrained by want of opportunity: wee deny not but there may a Friendly deportment, amiable aspect, faire speech, and friendly correspondence which are the comments on, and tokens of Peace, so as that a man may with AGAG appear with confidence and say, Surely the bitterness of Death is past, though it be to his very execution; wicked men do ordinarily speak Peace unto their neighbour, when mischief is in their heart, as Psal. 28.3. The words of their mouth may be smother then Butter but war is in the heart, Psal. 55.21. AMMON may bee entertained like a Brother at ABSALONS table; and yet in the midst of his mirth meet with the instruments of war and influence of an hateful mind, 2 Sam. 13.22. and art thou in health my Brother? may be the faire praeludium of IOABS rage against his Brother AMASA, who is presently slain; like IVDAS-kisse the very act of Treason delivering up his Master: and ANDRONICVS( the greek usurping Tyrant) with compassionate sighs and tears, cruelly murdering all his Nobles: nothing is more unsafe then the faire looks of a festered heart, so that peace enjoyed, or expressed in ourselves; or towards others must be seated in the mind, for if our passions be not mastered by reason and Religion, there can be no peace; the mind composed by confidence in God, estates a man in perfect Peace, Psal. 112. malice not mastered by true charity and a reconciled mind doth onely lurk for an opportunity of war and mischief: and therefore the Apostle doth well pray that the Peace which passeth understanding may preserve our heart and mind, Phil. 4.7.& doth direct the Christian studying peace to make the peace of God Ruler Moderator in his heart, Col. 3.7. for our Lusts affections and passions restrained and regulated, peace may be enjoyed, wrath appeased, strife and Debates will cease: and thus much for the 2.d Conclusion, I now pass to the Third.  

3. Conclusion concerning Peace.  Agreement is the ground of Peace: The minds consent commands quietness: and composeth all noise and stirs, whilst differing mindes cannot but occasion divided affections and actions: God expostulating with ISRAELL doth urge the necessity of their consent to God with a can two walk together unless they be agreed? Amos, 3.3. different apprehensions must needs produce difference in words and actions; Confusion of tongues( the minds expositor) opened the door to all commotion, till the tumults in building babel, war was a stranger upon the Earth: pacis Concordia nutrix, Consent is the nurse of peace, if men agree in one it is not broken, and when divided spirits understand one another, Peace is thereby restored: this agreement is no other save that human verity, public faith, and Orators eloquence that reason discoursed to mutual conviction and reciprocal consent, or agreement, of which the heathen Orator thus speaketh, Societatis humanae vinculum est Ratio et oratio, qua docendo, discendo, communicando, disceptando, judicando conciliant inter se homines, Reason and discourse is the bond of human society, whereby men by instruction, expostulation, discourse and debate are brought to agree each with other; mistakes of mind do always cause mutinies, murmuration, jars and strife, and must be rectified before peace can be returned: how deadly was the fewde, and dangerous the war conceived and concluded on by the ten tribes against Reuben, Gad, and the half tribe of Manasseh, on a mistake of their work and mere misapprehension of their Altar-building? but how soon stilled, appeased, and diverted, when by prudent serious expostulation the misconception was corrected, and all minds agreeing in the quality of the act did not only recede from present strife; but rejoice each in other as they indeed were brethren? God& nature hath taught men to break off the war by treaties, expostulations, debates, rational discourses,& convictions of the equity and justice of things that fall in strife; Gods counsel and command was to court before they did constrain a consent from an enemy; When thou comest nigh to a City to fight against it proclaim peace, and if it make answer of peace, then thou shalt not destroy it: Deut. 20.10.11. railing RABSHAKEH that he might work the people to a ready consent to his demands will speak in the Iewes language, that he may be understood by them, as well as by their Princes, Isa. 36. Consent and agreement is that Domina rerum, pacis comes, otiique socia, et Reipublicae quaedam qu●si alumna et nutrix; as Cicero saith, that regulatrix of affairs, companion of Peace, and preserver of the republic, without which it cannot subsist; Agreem●nt is the only end of mediation to the appeasing of wrath and anticipation of strife and war, by rectifying of errors and b●getting a right understanding between divided parties: Discord disposeth to destruction, and Division to desolation; Divide& Impera, is the machiavellian maxim, and a kingdom divided against itself cannot stand is our Christian aphorism, Mat. 12.25. Discord in the Reformed Church is the only design of the Iesuite because the disturbance of Peace and order; for where there is strife there is confusion and evil workings, saith the Apostle james 3.16. Different opinions cannot but divide the affections; whatever the pretended moderation of our Times shall suppose to the contrary; Unity is the only argument of amity, and so improved by the Apostle, who adviseth to be of one mind and live in Peace, 2 Cor. 13.11. and the keeping of the unity of the Spirit in the bond of peace; for that unity is the line that runs through our Religion, One body, one spirit, one hope, one God, one faith, one baptism, Ephes. 4.3, 4, 5. If peace bee preserved in the Common-wealth it must be as St. austin saith, Ordinata concordia an orderly agreement to Relative duties: In the Church a consent to the same common principles, such as in any capacity cannot live each with other without jars, strife and debare, are like the Pitchers in the Fable swimming down the stream and can sound no other noise save— Si collidimur frangimur, If wee clash wee cleave: So that I may well conclude this third Conclusion with that of the Poet, concerning Concord effected by Discourse, and established in the Right apprehension of and assent unto each other.  
Ante Jovem generata, decus divunique hominumque  
qua sine non tellus pacem, non aequora norunt;  
justitiae censors, tacitumque in pectore Numen.  
Concord is eternal, GOD's and Mans renown,  
by which to Sea, Earth Heaven peace is known.  
Faiths consort, in mans breast a deity most still,  
the mind 't appeaseth and Commands the will.  
When disagreeing natures are reconciled, that the lamb and the wolf may lye down together, and Saints are all of one mind and one mouth in the Lord, speaking the same things, and thinking the same things; then add not till then shall perfect Peace be possessed.  
The 4. th. and last is, That good must be the subject matter of agreement, unto the obtainment of Peace: Calmness of mind is the form and consent is the Ground, yet if Good be not the matter about which we consent, and from whence Peace doth flow we cannot enjoy it; nor indeed is it properly to be called Peace; evil in its nature is and must be the object of Hatred, enmity and opposition; Hatred of every false way, is the work of DAVID in the very way of Peace; the God of peace doth engage us into an open and absolute war against sin, engaging to resist striving against sin unto blood, Heb. 12.4. Consent to the actings of profaneness is conspiracy not Peace, Confederacie not Union, like unto that of the Enemies of the Church in Psal. 83.5. Revel. 19.13, 14. against which wee are expressly warned in Prov. 1.10. My son if sinners entice thee consent thou not, and in Isa. 8.12. Say not a Confederacy with them who say a Confederacie: The wicked do live in an agreement each with other notion any principles of Good, but in an opposition to the Godly, and in order to their destruction; they would not, they could not agree amongst themselves, were it not in this one thing opposition of Good, they would wage war one against another, had they not Gods people against whom they bend their bow, and combine their strength; so that there is a combination of power, no concord in principles, Herod and Pontius Pilate can strike hands to crucify Christ, like dogs they would worrie one another, yet conjoin to pursue the Hare when started, and whatever peace they seem to enjoy in themselves It is but an agreement with death, 
Isa. 28 15.  and a covenant with hell whom they are resolved to embrace; which cannot consent to their impunity: but they have no concord with God, nor give any consent to his ways; and therefore there is no Peace to the wicked, saith my GOD, Isa. 57.20, 21. The Scripture doth make truth and peace, 2 Kings 20.19. Eschewing evil doing good and pursuit of Peace, 1. Pet. 3.11. Peace and holinesse, Heb. 12.14. Constant comcomitants, and inseparable associates, as the cause and effect, for order and obedience, Holinesse and truth, can only secure our Peace; If men go out of the way, do not good, their throat become an open sepulchre, with their tongues they use deceit, their mouth be full of cursing and bitterness, their feet are swift to  shed blood and the like, it must needs be concluded that the way of peace they have not known, the fear of God is not before their eyes, Rom. 3.12, 13, 14, 15, 16, 17. the God of peace makes it a quarrel against his Prophets, that they heal the hurt of the Daughter of his people slightly, saying peace, peace when there is no peace, Iere. 8.11. the founds of Peace in the mouths of 400 false Prophets are but the summons of AHAB to War, and death at RAMOTH GILLEAD, in 1 King. 22.22; and the same God of peace contendeth against his people for consenting with the wicked in sin, when thou seest a thief thou consentedst with him, and art a companion for Adulterers: Psal. 50. v. 18.19: nay for their very laxity and lukewarmness against error and evil, it is his complaint, they are not valiant for the truth, 
Ierem. 9.3.  it cost old ELY dear that he did express no more enmity against sin, though wee read not that he did strike hands with, or consent unto it: 1. SAM. 3. the gospel of Peace doth not only debar from having fellowship with the unfruitful works of darkness, bu● doth also direct us to reprove them, Ephes. 5 8. and engage us earnestly to contend for the faith delivered to the Saints, Iude, 3. Correction for disorder and chastisements of iniquity is so far from the breach, that it is the preservative of Peace; the sword is no less civill then military, as much an ornament to the Magistrate as the ma● of War: the Rod becomes the hand of a tender Father no less then of a tyrant or a Master; lenity& indulgence of sin will afford but a woeful peace: It is therefore much more madness to conclude all men enemies to peace who only wait on, and walk with God in duty, and cannot, will not consent to evil, and confederate in wickedness: DAVID and jeremiah ( though against every man and every man against them) were men of Peace: what ever contests lye in the way mark the perfect man, and behold the upright? the end of that man is Peace, Psal. 37.37. for he agreeth with and consumeth to all certain good propounded by God or man.  
Thus then I have explained to you the general nature of Peace according to this description, which may be a touchstone to our quietness, where wee enjoy true peace which the world cannot give the Grace, privilege of peace, peculiar to the children of Peace, there will be calmness and Composure, no boiling passions, freting fumes, railing language, rattling drums, roaring Cannons, or raging spirits, but all is still secret and quiet without disturbance.  
2. The mind is mastered by reason and Religion, and mastereth all the powers of soul and body, the heart is ruled and ruleth both tongue and hand.  
3. Agreement, consent and concord in one, and the same end and means, desire and demand, taketh away all cause of strife wrath and contests, and so the fire goeth out.  
4. For that good is apprehended, and embraced evil shunned and avoided: I now therefore pass unto the 2.d thing, and that is to show what it is to seek this peace and pursue it, wee have discovered the prise, and must now inquire how to possess it, wee have found the prey, the cunning is in catching it that it may not escape us and first:  

What it is to seek Peace.  Wee must seek Peace: It is a pearl and not found common among p●bbles of price and value, and not to obtained without diligence and difficulty, wee must seek it and that sometimes sorrowing: The term which is here rendered seek is very emphatical and significant; It is Bakesh of Bakash quaerere to seek, but it imports Enquiry with earnestness and industry, as the man of understanding seeketh knowledge, Pro. 15.14. Which as MERCER saith, is mag●s conatu et study quam interrogatione et verbis, is by words, out-cries, inquiries, and earnest expostulations; but chiefly by labour and industry of mind and body, the Apostle PETER retaining the Septuagint, rendereth this Hebrew phrase, {αβγδ}, by a greek word no less significant then the Hebrew; but something more it signifieth a seeking with affection, and the utmost desire of discovery, as HEROD sought the Lord IESVS to kill him, who sought him by a slaughter of the babes of BETHLEEM not sparing his own Child; 
Math 2.13. {αβγδ}.  concluding in so general a search he could not escape his hands: and thus sometimes Pax bello quoeritur, the sword maketh search for peace: a seeking with acuracie and strictness of observation of all occurrences that may administer an opportunity to obtain peace as the devil going about like a roaring lion seeking whom he may devour, 1. PET. 5.8. 
{αβγδ}.  a seeking with ardency and esteem by way of care, as giving pre-eminence unto the object above other things, as the Lord did seek his Fathers glory, in John 7.18 8.50: In short it is to seek with curiosity and resolution, as the earnest disputant seeks out a question in the schools; or exacting Tyrant doth inquire and extort a discovery by racking torment, in all which sences the word is used in Scripture, and doth well set out mens duty in reference unto peace, and that is thus.  
whilst Peace is not obvious to every eye, it is a pearl of prise not found in the surface of the Earth, but obscured in the bowels and heart, so that of many men it must needs be acknowledged the way of Peace they have not known, Rom. 3.17. And whilst Peace is not obtained without diligence and difficulty, BALAAM●… short winded wish will never make him die the death of the righteous: wee must therefore: 1. Sensibly affect our hearts with the worth and excellency of peace: dignity being the great enducement to duty under difficulty, worth causing wariness to gain and keep: 2. Sincerely desire it as the one thing we want,& without which wee must not rest or be content, know that Commotion can afford no comfort: 3. ly, Seriously inquire after peace; cast about our thoughts, crave counsel and advice, harken to Instruction and reproof; red every Riddle; and untie all knots, resolve all questions that may inform our minds and direct our feet into the way of Peace: 4. thly Studiously, 
Math. 11.29.  and with all our strength to apply our whole man to all actions in the improvement of all opportunities which tend unto peace: Taking upon us CHRISTS yoke: doing all duties against all difficulties under the greatest discouragements that can be, in short, it is to stand in the ways to see and ask for the old Paths and to walk therein, 
Ierem. 6.29.  that wee may at length find rest unto our souls, and thus then wee are to seek Peace.  

What it is to pursue peace.  Secondly, Peace is not more dark to discover then difficult to obtain, it is not more obscure to meet then hard to be overtaken when sought out and seen; Mans sin hath provoked GOD to take Peace a way from him, that he wanders in commotion, unless the Lord directs his feet into the way of Peace; nay Peace is by nature far off from any one of us; wrath and envy, strife and contention, discord and division, is as natural to us as our very beings; and hereby peace is driven from us, and flieth away; So that if ever wee will enjoy it, we must up and after it; not be satisfied that we seek and make a discovery of it, but also pursue and follow after till wee fasten on it and possess it.  
The term here rendered pursue is from the Hebrew word Radaph, no less emphatical and significant then the former, it signifieth a following with all force and fervency, as the Hound or hunter doth follow his prey, leaping hedge and ditch; encountering dangers and difficulties, enduring hurts and hazards to overtake it: or as the resolved Courser in running of his Race, regardeth no Remoraes, nor will be retarded by any thing that lieth in his way, but flings it out of his way with violence, and flies with all force unto the appointed Gaole, that he may gain the prise: or as the furious Horse that followeth the victory with all vigour, freting and foaming for very rage of desire; not stopped by Darts or arrows, nor startled by the ratlings of Drums and Trumpets; but rusheth into the battle and returneth not without the victory: It is a word when referred to the wicked Pursuit of sin, signifieth such eagerness and industry that death itself doth not divert them and is therefore well expressed by SOLOMON, Prov. 11.19. he pursueth evil to his own death: so that the Pursuit of Peace is with a ravenous Appetite; a restless mind and resolved spirit to fly far and fast, to run too and fro with force and fervency, in every action, and use of all appointed means to follow Peace; and not to be diverted or stayed, by all the danger and difficulty may lye in our way: The Apostle PETER following the Septuagint hath rendered this word( as the former) by a word in the greek no less emphatical: 1. Pet. 3.11. {αβγδ} from the original {αβγδ} which signifieth a Pursuit in battle, a persecution of an enemy, It is ordinarily used to express the earnest desires, and utmost diligence, Attempts, and endeavours that the most necessary enjoyments, or most excellent endowments can engage: and so it is ordinarily taken in a good sense, as in 1. Thes. 5.15. Follow good? 2. TIM. 2.11. Follow after righteousness, 1. Cor. 14.1. Follow after Charity? Phil. 3.12, J follow after, that I may apprehended on which one noteth the Apostle would not simply follow; 
Dr. Airdy.  but follow as a Persecutor, who would not rest in himself, nor be stayed by other things, and in Heb. 12.14, Follow Peace and Holinesse? so that what ever is incumbent on man in order to good, righteousness, and Charity; to the mark of the price of his high calling and holinesse, without which no man can see God, the same is to be done in the Pursuit of Peace: The greek word doth usually express the Pursuit of the persecutors of the Church with fierceness and fury, with insatiable appetites, and implacable Spirits; who leave no council unconsulted, nor means unattempted, loose no opportunity, stop not at any difficulty, but with rage run on to their ruin, to accomplish their wicked design in which alone they insult and are satisfied.  
The Word thus explained doth plainly teach us, that to pursue Peace is earnestly to desire it with a ravenous appetite and fervent affection; which are the wings of the soul, by which wee fly and follow it: so that our Spirit is restless, unquiet, and unsati●fied until wee be at Peace; wee savour no food without the Salt of Peace; wee are ready to give any thing in exchange for Peace, accounting a dry morsel with quietness better then a House full of Sacrifices with strife, Prov. 17.1: a dinner of herbs with Love better then a stalled ox and hatred, Prov. 15.17. Secondly To have established Resolution of mind to assault all difficulties and dangers, and endure all hurts and Hazards that may lye in our way to peace: Purpose must prick forward our own backward Spirits, and provoke us to put out strength to obtain it. 3. dly Eagerly to apply ourselves to the obtainement of it, endeavouring by all means to be at Peace, bridling our Passions, restraining wrath, removing envy, refusing strife and contention: Forbearing wrong and violence, careful to live voided of offence towards God and man; shutting our ears against Tale-bearers, and our souls against jealousies, surmises, and false suspicions; being ready to forgive; patient and long suffering towards offenders, offering Peace to them who offend us, and forgiving freely such as say they have offended; acknowledging the offences wee have committed, being in all things meek, gentle, and easy to be entreated; and ready to recede in some things from our own just privileges to propagate Peace: so that no opportunity of accommodation shall offer itself, but wee will embrace it to pursue Peace, no means can cast an aspect towards peace, but wee will make an essay and endeavour it: wee will according to the Apostles counsel follow the things of Peace, Rom. 12.18.14.19. If it be possible as much as in us lieth, by faire, just, and honest carriage, plain, sober, rational discourse, Conviction and expostulation; free cheerful and speedy condescension; Wee will have peace with all men, and this is verily and indeed to seek Peace and pursue it.  
You have had the Doctrine explained, and do I hope understand the nature of Peace, and the duty you owe unto it ( viz) to seek peace and pursue it: our next work is to let you see why good men must with care seek Peace and pursue it, and the Reasons I might render for this Duty and Doctrine might bee many; but I shall resolve them into two general grounds viz: The unparallelled Excellency, and the unspeakable necessity of Peace, and first of the first.  
Peace must be sought and pursued, because it is of unparallelled excellency, and of matchless price and value: Dignity is the cause of dread and spur of diligence, men will work, toil, travel, compass Sea and Land, and contest with all danger, and difficulty to obtain matters of moment, and things of value: men dig deep, and run in danger in the bowels of the Earth; that they may seek for, find, and fetch out Gold, the chiefest Mettall: and peace is beyond the purchase of Gold, such is the transcendent excellency of peace, that both profane and sacred story sceme● to be at a loss to extol it to its due point of worth: 
livy.  the Heathen concludes Pax omnium rerum pulcherrima et optima, it is the fairest flower in natures Garden, and the best of all possessions in the World, and that is more then Pax bello Potior, to be preferred before war, and this is but a little short of St. AVSTINE account of the worth of Peace, when he concludes Pax est maximum homini bonum, mans chiefest good: Peace is so excellent in itself, that the Heathen 
Dulce est nomen pacis res eam jucunda& salutaris qua non modo ij quibus s●usum natura sedit se● etiam tecta atque agri laetari videntur. Cicero.  Orator tells us not only such as hath sense and discretion do desire it, but the very fields and houses rejoice in it: Peace is the preserver of our persons and privileges, the maintainer of order and honour, the mother of all increase and plenty; and indulger of all pleasure and the delights of Nature, 
{αβγδ}. Pyrrho.  by Peace wee have wives, kinsfolk and children; feasts, friends and fruitful Vines; Health and all happiness as saith the greek Poet: And in that respect it may well be called Optima rerum,& concluded the most excellent of enjoyment: men who live by sense and not by faith may well be dazzled with its dignity, so far as to embrace peace on any terms, preferring the most unjust Peace before the most just war, as that which is desired and embraced by the most valiant warrior devoted to martiall achievements, as the height of his honour, and utmost of his ambition; As that which he finds not purchaseable by the excellencies of Nature or all the Riches in the World, in respect of which the Poet sings of the warlike Medes, and furious Thracians that they seek peace,— 
Otium bello furiosa Thrace,  
Otium Medi Pharetra decori,  
Grosph, enon gemmis nec purpurave,  
vale, nec auro: 
Horace.    
Nor doth Peace shine with more splendour in the Church of God; for all the excellencies under Law or gospel are prized under this term Peace; the Hebrew alone doth signify the perfection of all kind of Blessings both for soul or body; and therefore was the ordinary expression of affection, and common salutation Shalom used among them, as in Gen. 43.27. 
2 Kings 4.26. Buxtof. Mercer. Leigh.  The critics in this tongue tell us, that it imparts all health and perfect prosperity in Person, Name or estate and the Greekes usually understand the wish of Peace to comprehend the {αβγδ} Grace, settledness, composure, and all endowments of mind, the {αβγδ} health and strength of body, with all things conducing unto long life, and Natures glory; and the {αβγδ} Wealth and worship, Riches and honour, increasing treasure and flourishing estate: In respect of the extent and excellency of Peace, this salutation is not only restrained by our Saviour; but also directed to his Apostles, in whatsoever House or City ye enter, say, Peace be in this place, Math. 10.13; Peace is the Emphasis of all gospel excellency, God is set forth by the epithet of the God of Peace, Heb. 13.20, 2. Thes. 3.16. and Iesus Christ the Prince of Peace, Isa. 6.9. The excellency of Christ sufferings is in this they were the Chastisements of our Peace; Isa. 53.5, and the Covenant of Grace is a Covenant of Peace: The word is a gospel of Peace, Ephe. 6.15. the Ministers honour is that they are Ambassadors of peace: And the beauty of their feet is that they do bring the Glad tidings of Peace, Rom. 10.5: Nay, in brief the very excellency of the Estate of Grace and Glory( which is indeed the summum bonum) is that it is an Estate of peace, 
Isa. 26, 3.57.2. 1 Pet. 1.3, Gal. 6, 16.  and accordingly to be sought for and pursued: For let us imagine with ourselves what excellency soever; And it is implyed in, and expressed, nay, enjoyed by Peace, and this is a sufficient inducement to every ingenious Spirit,( wound to any competent height of Nobility, to follow after things as they are excellent) that they seek peace and pursue it.  
Secondly, Peace and the pursuit of it is not only eminently excellent; but also indispensably necessary: There may be some among you, who must seek for Want, and will pursue peace no longer then they are driven; So contentions is their disposition, and low their Spirit, that if they be not constrained they cannot, will not condescend to the least proposal for peace; If such want ingenuity to move themselves to seek peace, as it is excellent, let them know this Reason is suited to them, to affect them with the necessity of peace; that Want may drive, whilst Worth cannot draw them to seek and pursue it.  
Peace I say, is indispensably necessary, and also the Pursuit of it: Not only the Object, but also the Act conversant about it, the privilege must be possessed, and prescription relating to it observed; peace is a benefit necessary to be enjoyed; and the seeking of peace and pursuing of it, is a Duty no less necessary to bee performed.  
Peace is a mercy Benefit necessary to bee enjoyed: 
Peace necessary.  It is not a thing of indifferency and mere accident,, or Conveniency to mans condition; but of the very essence thereof, if there must be the enjoyment of any, the least measure of Comfort or content in it: can any Christian man seriously observe the pressing persuasions of Scripture to follow the things which make for Peace, Rom 14.19, as far as may be if it be possible live peaceably with all men, Rom, 12.18. live in peace, 1. Cor. 13.11; Be at peace among yourselves 1. Thes. 5.13, and follow Peace and holinesse; without which no man can see God, Heb. 12.14. Secondly, The pathetical Wishes and Prayers of the best men for peace: As in all jewish and Christian salutation, ministerial, and apostolical benediction; Is any Prayer in Scripture more plain then mercy and Peace be with you? The Peace of GOD rule your hearts and minds, and the like. Thirdly, The purchase and procurement of Peace directed to be by all condescension imaginable: As by offering peace, forbearing wrath, forgiving wrong, receding from some thing of Right, and undergoing much of sorrow and affliction; Interposition of a Mediator, earnest entreaty and expostulations, and indeed what not: If wee will comform to Iesus Christ, who hath not only condescended by the Ambassadors of Peace to entreat Rebels, and enemies to be reconciled; but also left his Glory, became liable to his Fathers fury, humbled himself to the death of the cross, and underwent the Chastisement of our Peace; That whilst wee were yet enemies, GOD he might be reconciled unto us: Can I say these things be considered by a sensible soul, and it not stand convinced that the enjoyment of peace is indispensably necessary? nay, can any man consider the Outcries of mere men after peace with a Pax bello potior, Peace before War? Yea, pacem iniquissimam justissimo bello antefero, the worst peace rather then the best war; 
{αβγδ}. Oh hanc ipsam causam bella suscipienda ut in place sine injuria vivatur. Cicero.  And pacem te poscimus Omnes all men even the martiall Medes, and warlike Thracians themselves desire Peace; and not determine surely peace is the one thing necessary for man? so necessary is the enjoyment of peace, that it and it only is the End, and so the Ground of lawful war; Neither nature nor Scripture will allow war to be waged so long as Peace can possibly be possessed: The necessity of peace is exceeding great, for that without it wee cannot possess our own enjoyments, preserve our Laws or liberties, or participate of the endowments each of other: Times of War, strife, and contention are times of Rapine, violence and discontent; tumult and commotion of mans outward, and inward estate, wherein his Title to the best possession is of little value; the clearest Right will not secure from military spoil, and violence; Inter arma silent Leges, Souldiers know no right but Plunder, nor Law but Power, War hindereth the Husbandmans labour, the Marchants Trade, the Sea-mans Navigation, and Cit zens order; and in a Moment strips naked of all enjoyments, runs into all confusion and commotion: That which is left to us is so embittered by alarms, and affrighting fears of the approaching Fire and Sword; That it cannot be enjoyed with any content or satisfaction, none but fools will seek to themselves great things in a land of War, and contention; for poverty is the usual product of war, all order, Religion, and Interest cease in dayes, and places of commotion: For indeed peace can only preserve them and propagate them: It is of peace that the Poets do sing,— 
place Dei Cultus, Legumque verenda potestas;  
et sacra musarum gloria, place v●get:  
place suas M●rcator opes, sua Rura colonus  
p●ssidet; absque metu carpit& h●spes iter.   
By Peace Gods Worship, mens Laws, 
Sabin.  the Muses pleasures, Marchants Treasure, Husbandmans labour, Sojourners safety, and all other enjoyments are preserved: Therefore peace is accounted all Perfection, and as wee before noted it implies all kind of Blessings whatsoever: Peace is the Spring of participation, all Communion is founded in Union; The excellencies of nature, endowments and acquirements of Art, are not communicated among men, but by peace: The excellencies of Nature distributed into the several Nations of the earth, are by War bolted out from the enjoyment each of other; but Peace is the linsey-woolsey which opens the passage of all commerce and Trade, the Endowments of mind disposed by God for the mutual Good each of other, are obstructed by strife and contention, and only communicated by Union and Amity: And therefore the Apostle doth exceedingly well advice to follow the things of peace, and edify one another, Rom. 14.19. Discord among men saith tertullian doth edificare in Gehennam, build backward; for by strife men do hid counsel each from other: much might be spoken to amplify the necessity of Peace, but time calls me to hasten; Let it therefore suffice, that if wee would sit under our Vines, and eat the Fruit of our own Figge-trees, follow our Trades and Callings with content; be secured as to Law, Liberty, or Religion, or participate of the good things by GOD and Nature entrusted with other Nations or Persons: Wee must see peace indispensably necessary to be enjoyed; and therefore to be sought and pursued: So much then for the necessity of the Object.  

Pursuit of peace necessary.  The Object is not more necessary to be enjoyed then the Act of seeking and pursuing: Peace is necessary to be sought and pursued, for indeed the necessity of the one must constrain the other; and that the rather, because it is not obvious to every eye, nor easily obtained; it is not to be had at any time, and on any terms a Man may go as far as is possible, and in him lieth in pursuit of Peace, and yet miss of it; for he may meet with unreasonable men, for all men have not Faith: But I would enlarge the necessity of the duty of seeking Peace and pursuing it by these three or four Christian considerations.  
First, it is a commanded Duty: Nature hath imprinted it on all mens minds, and Scripture doth conjoin it on all that are called the Children of God; ISRAEL commissioned to cut his way to Canaan, is commanded to seek Peace at every place, and pursue it at all Cities, before they break into and proclaim War, Deut. 20. And our Tutors lesson to his Children is in the Text, seek Peace and pursue it; and the great Command of the gospel is to bee at peace among ourselves, 1. Thes. 5.13, as far as it is possible what in you lieth live peaceably with all Men, Rom. 12.18; He must shut his eyes that will look into Gods word, and not run and read this Lesson: And he must then stubbornly disobey the gospel, that is not convinced of a necessity to seek Peace and pursue it.  
Secondly, This is the Course of life to which Christians are called: The Engagement of domestic concord, and discharge of the relative duty of a believer to an infidel is; that GOD hath called us unto Peace, 1. Cor. 7.15. and in this respect Peace is said to be the formality of the kingdom of God, or estate of Grace, Rom. 14.17; the essential property of the wisdom from above is to be peaceable, gentle and easy to be entreated, james, 43.17. the very Genius and disposition of the Regenerated is Man united unto Christ, and animated by the Spirit; To be spiritually minded is Peace, Rom. 8.6. so that such as will appear the Children of Peace, and answer the Condition to which they are called must seek Peace and pursue it.  
Thirdly, It comformeth unto God: Christians ought to walk as IESVS CHRIST hath walked, 
Ephes. 4.1.  and as having GOD for our Example, and that is in Love and Long suffering, and labouring after Peace; It is the honourable epithet and Title of God, that he is the God of Peace, and the happiness of man that he is a God seeking Peace: whilst we have rebelled against and run away from God, wee had been ruined, if he had not sought our peace and pursued it; but he was so willing to be reconciled, that he looked for an Intercessor, and wondered that there was none; then did his own right hand bring forth Salvation, Isa. 59.17: God was in CHRIST reconciling the World unto himself, 2. Cor. 5.19. out of his piety, and peaceable disposition he provided for us a Propitiation, on whom he laid the Chastisement of our peace; and whilst wee were yet enemies reconciled us unto himself, and hath committed to us the word of Reconciliation: In a word he createth and commandeth Peace to the ends of the Earth, and therefore such as will study to bee like God must seek Peace and pursue it.  
Fourthly, It is the Companion of, and Comment on holinesse: These two the Apostle joineth together, as the best Ornament in access to God, like the bells and Pomegranates on ARONS Garments in entering into the Holy place; Follow peace and holinesse, without which no Man can see GOD, Heb. 12.14? and our Psalmist and Tutor maketh it one of the Lessons to be learned in the way of the fear of the Lord, he begins with an I will teach you the fear of the Lord, and so proceedeth to a seek peace and pursue it: nor doth the Apostle PETER in the recital and review of this instruction any way correct or invert the Order or Method propounded; But enforce and prescribe it 1. Pet. 3.11, by seeking and pursuing peace wee must speak ourselves sanctified.  
Fifthly, It is the Conduct to life, true good, and divine acceptance: As in the Text, and that of P●TER before cited, if any Man love Life, and would see good Dayes, he must seek peace and pursue it answerable hereunto, is the appointment of the Apostle that men pray lifting up hands without Wrath, 1. Tim. 2.8; and that of our Saviours in Math. 5.23, 24, if thou bringest thy gift to the Altar, and there remembrest thy Brother hath ought against thee, leave there thy gift and go, first be reconciled to thy Brother, then come and offer thy gift? Prayer presented from a wrathful breast cannot prevail with the God of peace: If wee forgive not men their Trespasses, God will not forgive ours, and therefore there is a necessity of seeking Peace and pursuing.  
I have done with the Reasons of the Doctrine, and laid before you Excellency to engage ingenuity; and indispensible necessity of Peace, and the pursuit of it to enforce the backward and more rude, that if wee wish well to ourselves, will obey the command of God, and call of the gospel; if wee will conform to God, and commend our own piety, or come with confidence into Gods presence by Prayer for blessings: Wee may be constrained to seek Peace and pursue it, I shall now pass to the Application; which will bee double by way of reproof and exhortation.  

use of reproof.  The first use I shall make of this Doctrine is, By way of reproof; seeing good mens care should be to seek peace and pursue it: They are justly liable to blame who stand estranged unto Peace, and drive it at a distance from themselves and others: who make Strife their only study, and contest for nothing more then to maintain contention; Salamanders that can live no where but in the Fire, tumultuous persons who love to fish in troubled waters; and therefore slight Peace when ever it is propounded; but by all possible means foment and further strife and debate, and that as well to themselves, as among others; they bare peace, and when men seek peace and speak thereof they are wholly bent for war, like PHILLIP of Macedon, who to keep up the Heart and Courage of his Souldiers usually said to us, Peace is war and war is peace: In their pride they are ever provoking, and in envy encouraging unto debate, and contention; and by their wrathful Spirits stirring up strife, snuffing at all condescensions, and scorning all things which tend to Composure, and many times by falsehood and flattery make Debate amongst Others: However they may sometimes speak of Peace, their words be smooth as Butter, yet war is in their Hearts; Wicked men like the troubled Sea they never rest, but are actively as well as passively tumultuous, always casting out Mire and day: Whatever be their faire pretences, a serious view of their carriage doth give us cause to conclude the Way of Peace they have not known, nor indeed do they inquire after or desire to find it: As is evident by their peace declining, wrath provoking, strife fomenting practise in these particulars.  
First, 
1. Evidence of slighted peace.  profaneness of Conversation provoking divine Iustice against themselves, and all such as any way stand related to them: GOD is a God of iealousy, and cannot but punish iniquity, and being provoked he puts a Period to the peace of the wicked; when he by his Prophets sounds an Alarum to ISRAEL with an I have taken away my peace from this people, he doth declare the cause and reason to be this, ye have done worse then your Fathers, for behold every man walketh after the imagination of his own heart, Iere. 16.5.12. For men to fight against Gods holinesse and power by their profaneness, and yet fancy to themselves peace, it is a Wrath kindling security and provoking presumption; If any man hear the words of this curse, and bless himself in his heart, and say, I shall have peace although I walk in the imagination of mine heart, and add drunkenness to Thirst, the Lord will not spare him, but the wrath of the Lord and his iealousy will smoke against that Man, Deut. 29.19.20: If the Kings of ISRAEL give themselves to work wickedness, they must not think to settle their Thrones in peace, profane men inquiring for peace must and will meet with JEHV's Answer to IORAM's demand, is it Peace IEHV? what peace so long us the Whoredoms of thy Mother IEZABELL and her witchcrafts are so many, 2 Kings 9.22. In vain do wicked men by Pride and Perjury, Rioting and Drunkenness, Atheism and irreligion, wage war with GOD, and pretend peace with Men; they that pursue Peace by provoking Gods anger pursue it to expulsion not obtainment.  

2. Evidence of slighted peace.  Secondly, perversely invading other mens interests; Force must bee removed by force, Content with a mans own love is that which maketh and maintaineth concord; the unjust extension of Dominion, by breaking bonds, and usurpation of other mens powers, and invasion of their interests, are on all hands acknowledged to be the inchoation of strife and inlet of war, into the world; the Iron age which exiled justice, and content; and filled mens minds with a greedy appetite of gain and glory; is acknowledged to be the Age of discord and confusion: when no mans enjoyments could be secured, but all had cause to complain Vivitur ex rapto non hospes ab hospite tutus, All men lived by Rapine and violence, no man was secure by another; God threatens war and spoiling to the spoiler, Isa. 33.1. Nature doth not more animate then Scripture allow that men should Vim vi repellere, resist and withstand violence; in vain doth AHAB think in peace to enjoy the pleasure of NABOTHS Vineyard, when he hath no better tenor then that he hath killed and taken Possession, and no other title but violence and Perjury: Lust and desire to have may led to strife and violence and easily engender war; but though men acted by it do kill, fight and war, and use all unjust means, they have not nor can obtain a Peaceable possession of their unjust desires, james, 4.1, 2. For though an impotency in the party invaded, and injured, may promise them security; yet for the sighing of the needy and cry of the oppressed, God will arise to set him in safety, in Psal. 12.5. The hire of the Labourer which is kept by force and fraud, and the cries of them that reap the fields of proud Oppressors, doth cry in the ears to the great disturbance of the Lord of Rest or sabbath,( james 5.5.) nor must men think by Prayer, Fasting and formalities of Religion, to palliate their violence, injustice, and oppression; for whilst they fast for strife and debate and so smite with fist of wickedness, their voice cannot be heard on high nor will God accept them, Isa. 58.34. To devour widows houses, and for pretence to make long prayers doth but expose men to a woe and greater condemnation, Math. 23.14. Such therefore as by Rapine and violence, invade other mens interests; and by usurpation exercise other mens power, and enjoy their Proprieties; are never contented with their own possessions, but lust after and by right or wrong obtain or detain what belongs to others, do not only slight Peace, but pursue it, as an enemy to expel it their Coasts& borders, least it set bounds to their covetousness and ambition, and restrain their injustice, violence and oppression.  
Proud self advancement: 
3. Evidence of slighted Peace.  Pride is owned by all men as the ruin of virtue, and Root of all 'vice, the first in all sin, and last in all strife; And the Subjects thereof must needs be arraigned as the slighters of Peace, for Pride and the Pursuit of peace are inconsistent, SOLOMON hath resolved that only from pride cometh Contention, Prov. 13.10. And shall we but seriously consult the strifes of Families, seditions of republics, and schisms in the Church, they will all soon appear to have sprung from Pride; This is that diabolical disposition that put the Angels into an opposition of their Creator, this is the Grand make bait among men of all ranks and Orders, that high form of Spirit which admits no peers, much less superiors; its only language is aut Caesar aut nullus, either the highest or no body: This is that boundless property that cannot endure to be prescribed by Law, or confined by any banks, but to advance its own inventions, will contend with men and as much as may be with the Majesty of Heaven; to this humour nothing but singularity and superiority can give content, this is the Mother of envy, injustice, oppression and cruelty those grand bars to peace: By pride Men grudge the Prosperity and pre-eminence of others, and prick up into a claim of parity, where God himself hath made the difference, all ISRAEL must be lead into Commotion and Disturbance, one while by the Pride of AARON and miriae, envying MOSES honour with an hath the Lord spoken by MOSES only, and hath he not spoken by us also, Numb. 12.2? and another while made to mutiny, against all order and authority with a proud out-cry, all the Lords people are holy, ye MOSES and AARON take too much upon you, Numb. 19.3; Pride ever beholds other mens honours and enjoyments by the multiplying glass of Envy, and so it stirreth up emulation, strife, hatred, enmity, and Contention: From hence hath sprung all those perfidies, Warres, Commotions, Rebellions, perjuries, usurpations, and treasonable bloody invasions, whereby kingdoms have been racked and ruined: Pride doth not more envy the enjoyments, then exercises and endowments of others; all men affecting Excellency cannot but contend for Mastery, whilst things are done by vain glory, they must bee done in strife, the Crown of pride cannot be fastened otherwise then by the Calumny of all that exceed or equal the achievements of proud men: ELIAB cannot but in Pride charge Pride on his Brother DAVID, but for inquiring after the achievement, himself or any other in the Host of ISRAELL durst not undertake, 1. Sam. 28. nay, Pride cannot but contemn the very essays, and undertakings of men in their eyes unequal to themselves; DAVIDS onset on goliath was not more contemptible in the eyes of that proud Blasphemer, then in the eyes of saul and the whole host of Israell; Excellency shining with unexpected splendour, doth enrage proud persons to the height of enmity and study of destruction of the more worthy person, what was the ground of SAVL's hatred and hunting after DAVID, save that the women in Israell had advanced DAVIDS praise, saul hath slain his Thousand, but DAVID his ten Thousands, 1. Sam. 18.8. where Pride cannot destroy the more worthy person, it will apt a man to destroy himself, proud AHITOPHELL will hang himself, if but outwitted by HVSHAI his counsel; such is the unreasonableness of this wicked passion and proud humour, that it will on mere toys, trifles and punctilios of no moment, involve men into the most intolerable broils and deadly feuds imaginable: the very want of a beck of respect, a cap or knee of honour, and that of one MORDECAI will excite the wrath of a proud HAMAN, to the extirpation of all Israell, 1 Sam. 26.21. Pride is picking quarrels on all occasions, and provoking enmity and strife on slender causes; nor will it harken to the least of reason for reconciliation; it scornfully rejects all persuasions unto Peace, and casts off all convictions of evils that arise in themselves; IONATHAN's entreaties are of no force to alloy the rage of saul; nor will the convictions of DAVID's integrity confessed by himself check this proud passion. Pride cannot endure the least of contradiction; if CLITVS dare but check ALEXANDER's boasting by reckoning up the Victories obtained by his own father it may cost him his life. This is that Churlish disposition which may expose NABALS house to ruin, by the proud denial of a common kindness: This is that tyrannicall Spirit that can receive no submission, hear no entreaties, and be satisfied in nothing but triumphs of cruelty, though itself becomes the object of greater pitty, then is requested from it: hereby men proudly exact the utmost mite and show not the least of Patience to a fellow servant indebted but an hundred pence, though themselves procure the pardon of Ten thousand talents, Math. 18.22, 23, 24, &c. So that this being the known nature of Pride, such as pamper and please themselves in it must so far provoke God and man, and prove turbulent and unquiet, that they cannot possess Peace, nor indeed care to seek or pursue it.  

4. Evidence of slighted Peace.  But a fourth sort to be blamed as shunning Peace and indeed staving it off, from themselves or others, are Prating busy bodies, make-bates that are always meddling in other mens matters: These are in nature the very Pest of the people, and professed obstructers of Peace; SALOMON doth oppose the fools meddling unto a ceasing from strife, Prov. 20.3. Of this sort are all Tale-bearers who go up and down with reports in which themselves are not concerned, nor can they produce any other end, save strife and contention, wrath and enmity; these are SOLOMONS ungodly men, who do indeed dig up strife, their lips are as a burning fire, by their whispering they separate the dearest friends, Prov. 16.27. for as Wood is to the fire, and coals to burning coals, so are these contentious men, Prov. 20.21: These Men by foolish Clamours and false accusations stir up envy implacable, cursed Doegs that excite the Cruelty of saul to cut off the very Priests of God; and shameless Zibahs by their suggestions stirring up a most just DAVID to an enmity against an innocent MEPHIBOSHETH, these men do wound others, and engage them to continual Warres, and many times take themselves a Dog by the ear, which they can neither hold, nor let go without hurt: DAVID hath red the doom of these grand disturbers of Peace in Psal. 120.3, 4. What shall be given unto thee? or what shall be done unto thee, thou false tongue? sharp arrows of the Mighty with coals of juniper.  
But the last fort whom I shall charge with a slighting of Peace, avoiding it in themselves, 
5. Evidence of slighted peace.  obstructing other mens enjoyment of it are prejuicate minds and suspicious heads, who are subject to surmises, continual jealousies, and groundless fears; conceiving all designs to be laid, and all words to be spoken against themselves: confiding in no assurances that can bee given, and therefore consent not to any accommodations can be offered, suspicion is ever quick witted, even, the least and unlikely occasion makes such misdoubt, the event of which they are afraid, fear affrighteth itself with bugs of terror, which stand up against Peace; all pleas are in vain, and persuasions bootless to them, who are deafened with their own fear, a fearful man can never be a fast or faithful friend, this trembling passion will neither trust, nor keep any terms of peace: but wait for( what they think others watch) an opportunity of violence, and desperate escape from surmised danger: fear frequently flowing from guilt is that which makes men fly when none pursueth, faithless in what they promise; fierce and cruel to all that fall in their Power, according to the greek proverb, {αβγδ}, timidus homicida est, he that fears is ready to slay and kill: This is as the Orator observes the ordinary state of a 
Haec est vita Tyrannorum in quae nulla est fides; nulla charitas, nulla stabilis been volentiae fiducia, omnia semper suspecta atque sollicita nullus locus est amicitia, In Cicero.  Tyrant in whom there can be no faith, no stable assurance of good will, no ground of Amity, because he holds all things in suspicion, and soul tormenting care and Surmises; Power gotten by Usurpation is held with suspicion, and ordinarily lost with shane: Subjects of Rebellion are distractfully doubtful of their sovereigns pardon, and therefore study to bar peace from amongst them, rather then return to their allegiance, how many Out-cries for Acts of indemnity are uttered by the disturbers of Peace; and yet their suspicious head never satisfied, stir up new broils, and commotions with a pretence of Necessity to the securing of themselves: They run dangerous and desperate Hazards who fear revenge, and measuring all mens minds by their own fears, fancy, or necessity of perpetual enmity; and impobssility of agreement and reconciliation: but I must not enlarge.  
Wee see then who they are that stave off Peace, when it approacheth, so far are they from seeking or pursuing it, that they fly from it, and expel it, and herein their sin is exceeding sinful in that they decline the dictate of Nature, directions of Scripture, degenerate from the property of good men, degrade their own Spirits, and demonstrate themselves desperately wicked, and their sorrow is sufficiently heavy, when summed up into this short Compendium, as they loved not Peace, so it shall bee far from them: And so much for the use of reproof, I must briefly pass over the second.  
The second use is of Exhortation to persuade with every of us in our several places and capacities to seek Peace, and to pursue it: 
2. use to Exhort.  Let you and me labour to live in peace among ourselves, and as far as may be have peace with all men; let us seek and pray for the Peace of jerusalem, the Church of God, and the Land of our Nativity, as ever wee will approve ourselves good men, walking in the fear of the Lord, and waiting to see long life, and good dayes, let us follow after the things which make for Peace: I shall not need to spend time in urging motives, if wee have but hearts affencted with the Excellency or Necessity of Peace, wee find Arguments of no less efficacy to persuade the will, then force to convince the mind of this duty, give me leave to lay before you some few directions unto those things which tend to Peace and I have done.  

1. help of Peace.  First, In the Pursuit of peace affect Truth: falsehood stirreth up fury, Error hath caused all those earnest contests which have filled the Church with commotion; mistaken minds do manage Debates with mutinies: Wee( my Brethren) have had sad experience of the evil of Error, and violence of heretical Rage, and enmity, if God but open your eyes to see the errors withstood, you would not contend against Gods Ministers who must be as athanasius, {αβγδ} pillars of Truth; receiving and repelling all the shafts of false Doctrine, and Opinions have shot against the Faith, HEZEKIAHS content must be ours, it is good that Peace and Truth be in my dayes 2. 
Zach 8.16.  Kings, 20.19. this may not be divided: It is a sinful Love to peace that leadeth into such moderation, as to loose our zeal for Truth,& give God cause to complain, 
Ierem. 9.3.  that when the wicked bend their tongues like bows for lies, his people are not valiant for the truth; assent to Truth, agreement in Doctrines of faith must be the ground of Amity: It is a Moderation not more hardly attained, then obscurely allowed in Scripture, under divided judgements to embrace with cheerful and hearty affections; whilst therefore you seek peace, see error, shun Seducers, know them that have made divisions among you contrary to the Doctrine you have received, 
Rom. 16.17.  and avoid them? shake hands with, stand at a distance from false Teachers, receive them not into your houses, 
2 John, 10.  bid them not GOD speed? much less thrust them with Violence into your Churches, and spend your time under their ministry: But be ready earnestly to contend for the faith which hath been delivered to the Saints, Iude, 3. and in zeal to peace give me leave to wish with the Apostle, they were even cut off who trouble you, Gal. 5.12. and let me prescribe this advice, as the first and foundation act tending to be at peace in 1. Cor. 1.10, now I beseech you Brethren by the name of the Lord IESVS CHRIST, that ye all speak the same thing, and that there be no division among you, but that you be perfectly joined together in the same mind, and in the same judgement: For if you leave not the way of Error, 
John. 2.2.  and embrace not the Truth in the love of it, and love Men and Ministers for the Truth-sake which is in them, your Peace cannot be long.  
Secondly, In the Pursuit of peace attend Order: 
2. help to Peace.  march in rank and file, take head of mutinies, and confusions? Peace is the end of War, but Souldiers of disorder will never fight to effect it: Wee have before  told you that peace in human society is ordinata tranquilitas, as austin doth define it, orderly serenity: Serenity doth not more formally constitute Peace, then Order doth constitute Serenity; for the same, austin directing a prudent Pursuit of our own peace of mind doth advice to the order of all present affairs, actions, enjoymenrs, and oppressions, rendering this Reason, Ordo mentem quietam reddit, Order quiets the mind: The course of mans life is calm and smooth, when he knoweth how to take and leave, when to move and stand still, the series of Providence in the disposition of all created beings is not more the honour, then satisfaction of God; as ever wee will have Peace let us attend Order, keep our places, wait on God in our stations, serve God in our Callings and Capacity, keep that order God hath appointed among men, superiors must be observed by inferiors, and equals carry orderly one towards another: the inversion of Order is the in let of all Commotion, strife and War, the sovereignty of servants puts the whole Earth into a shaking fit, that it cannot sustain in self, Prov. 30.21, 22, in Families, Church, or kingdom, Confusion cannot but produce commotion; and therefore the apostolical Rule in order to the Churches peace is, let all things be done decently and in order, 1. Cor. 14.40. and the Argument to enforce it is, GOD is not the God of Confusion( or as the greek tumultuation) but of Peace, 
{αβγδ}, 1 Cor. 14.33.  where by the way note that disorder is a formal Tumultuation, and so is opposed to peace: And the Apostle directing unto Peace, directeth unto Order with a Know them that are over you in the Lord, and be at peace among yourselves, 1. Thes. 5.12, 13. Unruly Servants, and disorderly Children must be chastised; Rebels reduced, and perverse intrusions rebuked and restrained, and so peace is barred, when the foot aspireth to be the Head, and the hand the Eye, the Body must needs be discomposed: Christians! as you desire Peace know your places, and abide in them, keep order, and so shall you possess Peace.  

3. help to Peace.  Thirdly, In the pursuit of Peace act justly: Bee content with your own things, invade not other mens interests, offer violence to no man, Oppression will make a wise man mad, 
Eccles. 7.7.  and madness will easily make mutinies, and Commotion; wee ordinarily say of a worm tread on it it will turn again, and it is an act allowed by all Vim vi repellere, Nature hath furnished the Beast with horns, the Fish with fins, the Bee with a sting to be put forth when provoked to their own defence; shall Men think to tread on mens Proprieties, and yet triumph in Peace by foolish clamours, and false accusations, extrajudicial process, and positive Perjury, you will persecute a man in his Name, Estate, and being, and yet think to enjoy Peace, Nature will not admit it, nor doth Scripture enjoin it: You have heard how Injustice doth stave off Peace, I have no pleasure to harp on this harsh string, nor rip up Wounds when healed, I will say no more, save entreat you to shun Oppression, and let righteousness and Peace embrace each other, execute the judgement of Truth, and Peace in your Gates, Zacharias, 8.16.  
Fourthly, 
4. help to Peace.  In the Pursuit of peace Abide humble: I have before noted how through Pride cometh Contention, and enlarged on the natural tendency of that sin unto all Strife and commotion, my advice to you is that of the Apostles, Let nothing bee done through strife and vain glory, but in lowliness of mind, each esteem others better then themselves, Phil. 2.3. Take heed of Pride; for the swellings of it will make you saucy towards superiors, surly with Equals, and over-sterne with inferiors; so that you will be picking quarrels on weak grounds, on all occasions, and no small matter will satisfy your expectations, nor qualify your passions, Pride will provoke you to Injustice, Violence, and Envy, that you shall do no right, nor take no wrong, and then it is not likely you should live in peace: The wisdom which is from above, and so peaceable, is first meek, gentle, and easy to be entreated.  

5. help to Peace.  Fifthly, In the Pursuit of peace avoid Offences, aclowledge them when Committed, and Forgive them when acknowledged: Offence begins the broil, and therefore keep a Conscience voided of offence towards GOD and Man; the peaceable Spirit of paul would give none offence to jew or greek,( 1. Cor. 10.32.) In Adiaphoraes or things indifferent; bee but willing to gratify one another, so shall you live in Peace; for they that will not offend in the use of Liberty, will not dare to entrench on Duty by doing acts of Violence and Injustice: Offence doth not so soon begin, as obstinacy heighten and provoke a Contest and opposition: Penuance is the poorest part that can bee imposed on the party offending; and the same GOD that promiseth Pardon to men, doth require Confession from men; If wee confess, he is faithful and ready to Forgive us our sin,( 1. John, 1.9;) and the same CHRIST who doth enjoin us to forgive an offending Brother till Seventy times seven,( Math. 18.22.) doth engage the Offendor as often to return and say, I have offended: Obstinacy doth not more provoke then Obduracie doth perpetuate an enmity: an implacable Spirit is the very effect of envy, and engine of strife: Submission and readiness to restitution, is all the Satisfaction for the offence committed, which can be desired, though wee may not sin, that Grace may abound, when wee have sinned Grace must abound; Repentance is( before GOD and Man) the sponge of guilt, God no sooner heareth DAVID cry, I have sinned, but he answers, I have Forgiven thine offence,( 2. Sam. 12.13.) And he requires of Man, that as often as the Brother returneth and saith, I have offended, wee do forgive him, though not until then yet so soon the pardon of a past offence must be sealed, a rigorous exaction of Satisfaction, or exercise of Retaliation is but a little short of Revenge: It is base and belluine to trample on a dead Lion, or triumph over yielding Enemies; true Nobility is always stayed by the submission of an Enemy, whilst Cruelty to the conquered is base and belluine: Excellently well doth the Poet set out this property; 
Quo quisque est mayor; magis est placabilis irae,  
et faciles motus, mens generosa capit  
Corpora magnanimo satis est prostrasse Leoni;  
pugna suum finem, cum Jacet hostis habet:  
At Lupus& turpes instant morientibus Vrsi,  
et quaecunque minor, Nobilitate fera est.   
Noble Spirits that will not receive affronts will yet with ease restrain provoked wrath, and bee pacified by the entreaties of yielding Enemies, though wolf and bear may rend the dead body, the Lion will scorn to touch the Prostrate; like that noble Emperour, who abhorred the motion of Slaughter of his conquered Enemies; saying, I am satisfied in the Victory, I seek not their blood. They who regard not to Avoid offences; that aclowledge them not when committed, and Exact the utmost mite from a prostrate Offendor without Remission in the least must never think to possess Peace: If the Master on submission forgive Ten thousand Talents, the Servant may well remit an hundred Pence: Let us remember summum, jus is summa injuria, the rigour of Justice, runs into wrong, Cruelty, and Injustice.  

6. help of Peace.  The Sixth and last direction I shall give you in the Pursuit of peace is, That you abound in Love: look each on other as you are in Nature, or Christianity, without that distasteful demeanour which your Passions have put you upon: and henceforward, let brotherly Love increase, and be careful to walk in love; For Love is the life of all Grace, meekness, Humility, Patience, Long sufferance, readiness to Forgive, are all animated by Love and the fruits thereof: Love is the Line of all duty towards GOD and Man, dictating unto Order, and all orderly discharge of Duty, and directing in all that Labyrinth of difficulties, which entangle the way of our Peace, and is therefore said to bee the fulfilling of the Law,( Gal. 5.14.) Love is the limit of Authority, and so the b●… kes of Pride, whereby Power and places of Honour, and possessed Treasures are bounded, that they break not into scorn, Contempt, and Cruelty: Love is the Loadstone of Peac●; advancing Unity; alluring an assent to Principles, and agreement of minds; avoiding Offences, acquitting Wrongs, and abating Jealousies, those make bates among Men, abhorring Tale-bearers, and slanders, which blow up the very sparks of Contention, and involve us into all kind of variance; and therefore as ever you desire to live in Peace, Love one another.  
Thus then I have given you the directions which led to Peace, may you and I pray that the Peace of GOD may rule our hearts and minds, and enforce our Prayer by practising these Duties propounded, ( viz.) First, affecting Truth. 2. Attending Order. 3. Acting justly. 4. Abiding Humble. 5. ly, avoiding Offences; acquitting Wrongs acknowledged, and acknowledging them that they may bee acquitted, and abounding in Love one towards another: So shall the Peace of GOD, which passeth all understanding keep our hearts and minds blameless unto the coming of our Lord IESVS CHRIST.  
FINIS.   

Courteous Reader.  
Thou art desired with a little care to observe some small Errors in Letters and Pointing, which may obstruct the sense in reading; but with thy Pen correct these words which have escaped the press, and do alter the meaning of the sentence to which they Relate. viz.— In  
page. 5. line 28. beholdeth, red betrotheth, pa. 6 l. 19 impossibility, r. insensibility, l. 23 as, r. or, pa. 8 l. 4. infested, r. interested, l. r. {αβγδ} pa. 10. l. 10. wind, r. mind p. 12. l. 31. r. ●. in, p. 21 l. 3. r. {αβγδ}. p. 27. l. 23. vevace, r. venal, l. 27. alone, r. Shalom, p. 28. l. 6. r. {αβγδ}, p 34. l. 2. red not is, p 38. l 9 Love, r. let.