Tertullian, Against Marcion 5.5
The introduction to the previous epistle led me not to revisit its title, since I am certain it can be examined elsewhere—common, namely, and the same across all epistles. It does not simply prescribe salvation for its recipients, but grace and peace. I do not ask: what business has he with the Jewish custom, he who is the destroyer of Judaism?—for even today Jews invoke peace by name, and formerly they greeted one another that way in the Scriptures—but I understand that he was defending, as his duty required, the preaching of the Creator: the very message that the swift feet of the evangelizers of good, the evangelizers of peace, bring. For the peace of the good—that is, the grace of God—is what is evangelized, and he knew it was to be preferred. Since he announces these things from God the Father and Lord Jesus, using common names that also fit our sacrament, I do not think it can be despised—unless someone preaches God the Father and Lord Jesus only from their incidental attributes, to which those attributes more properly belong. First of all, I prescribe the Father as God, recognizing no other than the Creator and Institutor of man and the universe; furthermore, the name of Father also accrues to the Lord on account of power, since the Son also receives it through the Father; then, grace and peace belong not only to Him from whom they were preached, but also to Him who was offended. For neither is grace made except from offense, nor peace except from war.
Latin
Praestructio superioris epistolae ita duxit, ut de titulo eius non retractauerim, certus et alibi retractari eum posse, communem scilicet et eundem in epistulis omnibus. quod non utique salutem praescribit eis, quibus scribit, sed gratiam et pacem, non dico: quid illi cum Iudaico adhuc more, destructori Iudaismi? — nam et hodie Iudaei in pacis nomine appellant et retro in scripturis sic salutabant — sed intellego illum defendisse officio suo praedicationem creatoris: quam maturi pedes euangelizantium bona, euangelizantium pacem. euangelizatur enim bonorum, id est gratiae dei pacem, quam praeferendam sciebat. haec cum a deo patre nostro et domino Iesu adnuntians communibus nominibus utatur competentibus nostro quoque sacramento, non puto dispici posse, quis deus pater et dominus Iesus praedicetur nisi ex accidentibus, cui magis competant. primo quidem patrem deum praescribo non alium agnoscendum quam et hominis et uniuersitatis creatorem et institutorem; porro patri etiam domini nomen accedere ob potestatem, quod et filius per patrem capiat; dehinc gratiam et pacem non solum eius esse, a quo praedicabantur, sed (et) eius, qui fuerit offensus. nec gratia enim fit nisi offensae nec pax nisi belli.