THE CONQVEST OF THE SAINTS: OR A short TREATISE of Concord and Peace: Wherein is shewed the necessity of unity and Peace, without which neither church nor Common-wealth can stand. Preached by JOHN JONES Master of Arts, late Minister at St. Michael Bashenshaw in LONDON: And now published for the common good. PSAL. 122. VER. 6.&. 9. O pray for the Peace of jerusalem, they shall prosper that love thee. VER. 9. Because of the house of the Lord I will procure thy wealth. PSAL. 133.1. Behold, how good and joyful a thing it is, Brethren to dwell even together. LONDON. Printed by G. M. for WILLIAM JONES dwelling in Red-Crosse-streete, MDCXXXIX. To the CHRISTIAN Reader. THe Apostle in all his Epistles to the Churches of the Gentiles, begins with Grace and Peace, so in his Epistle to the Saints in Rome, Grace be with you and Peace. Saint Paul being the Apostle of the Gentiles, follows Christs rule in preaching the glad tidings of the gospel of Peace, and because he foresaw there would bee many resisters of this Doctrine, he is therefore more diligent in giving warning to all the Churches to beware of false teachers, as in Acts 20. ver. 29, 30. he tells them, That after his departure from them, there should arise men speaking perverse things, to draw disciples after them, yea greedy wolves. At this time the divisions and contentions betwixt the believing Gentiles, and unbelieving Jews at Rome were so great, that Claudius the Emperour commanded all the Jews to depart from Rome, Acts 18. this moved the Apostle Saint Paul to writ this Epistle to the romans after the coming of Aquila and Priscilla to Corinth. O how careful was he to give them charge to mark those that caused tents, divisions, and schisms in the Church, and to avoid them. In like manner, the Author of this short Treatise seeing so many schisms, and divisions in the Church, and public State, that both of them as it were lay a bleeding, with the like care, and compassion, laments the miserable condition of both, and to that end that these so dangerous evils may bee removed, he gives Caveats to avoid all Conventicles of separatists, Anabaptists, Familists, &c. as also the seducing of Priests and Iesuites, which swarm too much among us, who cry up themselves to bee the onely catholics, and members of the true Church, who brag and boast so much of Saint Peter to bee their Founder, yet deny to give to Caesar,( who is Christs lieutenant) his supremacy over the Churches of his own kingdoms; briefly the Authors drift and scope in this ensuing Discourse, is to discover all such as cause any division or disturbance in Church or commonweal, and so consequently are enemies to the Peace of both, that so being discovered, they may more easily be avoided. Therefore whosoever desireth to follow the God of Peace, let me desire him to read this short yet sweet exhortation, to persuade all Christians to Unity and Peace, which doubtless wee will more eagerly pursue, and more hearty embrace, when from hence wee shall learn what confusions have fallen upon Churches and Common wealths by schisms, and divisions wrought by Satan and his instruments in all ages. Now the God of Peace engrave this desire of Peace in all our hearts, and that Prince of Peace, who hath washed us from our sins, and made our Peace with his Father, guide us by the Spirit of Peace to that heavenly jerusalem, the land of Peace. To the Sacred Trinity, the Authors of our Peace be given all Glory for ever, Amen. THE CONQVEST OF THE SAINTS. ROM. 16. VER. 20. And the God of Peace shall bruise Satan under your feet shortly. SAint Paul, Verse 15. of this Chapter giveth the romans an item to observe and avoid schismatics, such as cause divisions and offences contrary to the doctrine of the gospel; mark them and avoid them: so the Apostle: mark them as you would the Basilisk, avoid them as you would the pest-house, where Lord have mercy upon us is written on the door. To which purpose he useth three effectual motives in the three subsequent verses. First, taken from the evil condition of schismatics, verse 18. they are such as serve their own bellies, such as deceive the hearts of the simplo. Secondly, from the discretion which ought to be in the romans and in all Christians, That they should join wisdom with their simplicity: we must be simplo in devising evil, yet wise in discerning true doctrine from false, vers. 18. Thirdly, from the hope of victory which. God shall give us. The God of Peace shall, &c. [ Satan] him, and all his instruments, all deceavers, all schismatics, all that are opposite to the truth, all that are opposite unto Peace, He will ere long tread under our feet, that is, the God of Peace. This is the Apostles argument to stir them up to watchfulness against false teachers, drawn from the hope of victory; they shall ere long be subdued and conquered. The particulars to be observed are these. 1. The Conqueror. 2. The Conquered. 3. The Conquest. 4. The manner of the Conquest. 5. The time of the Conquest. First, the conqueror, the God of Peace. Secondly, the Conquered, Satan. Thirdly, the Conquest, shall bruise, {αβγδ}, shall crush or tread him. Fourthly, the manner, {αβγδ}: under your feet. Fiftly, the time, shortly, quickly, {αβγδ}, The God of Peace, &c. First, the conqueror, the God of Peace, because he had before mentioned those that cause divisions and offences, now( saith Saint Chrysostome in locum) he mentioneth the God of Peace, that so they might be confident of their freedom from them; for he that loveth peace shall destroy those things that are contrary unto it. And he doth not say shall subdue, but( which is more) shall bruise or crush, and he doth not only say these deceavers, but even he that is their captain, Satan, and not only he shall bruise him, but bruise him under your feet, that so they might carry away the victory; and having gotten the trophy, might become glorious. Yea further here's a comfort too from the very time; it shall not be long ere this shall be accomplished: for the God of Peace, &c. shortly. These are the particulars in which we shall exercise your patience and devotion at this time. First, the God of Peace] Which words I may handle two ways: first, apart by themselves; secondly, jointly with the rest. By themselves, and so show you that God is a God of Peace; with the rest, and so show you that it is this God of peace( not men of peace, but the God of peace) that doth settle his Church in peace, and tread down such as oppose it. 1. God is the God of Peace. This is one special Attribute by which he hath pleased to manifest himself unto us, Rom. 15.33. The God of Peace be with you all: so in sundry places of Scripture he is styled. Peace is founded in the sacred Trinity; it is a name applied to the Father, son, and Spirit, a work performed by them. 1. God the Father was in Christ reconciling the world to himself, 2 Cor. 5.19. that is, making peace: he speaks peace unto his people and to his Saints, Psal. 85.8. He maketh Warres to cease to the end of the earth, he breaketh the bow, Psal. 46.9. he cutteth the spear in sunder, he burneth the Chariot in the fire, and planteth peace in the borders of his people. Levit. 26.6. The name of his house is Peace: for his dwelling is at Salem, that is Peace, Psal. 76.2. 2. God the son, is a God of Peace; he is entitled the Prince of Peace, Isa. 9.6. and Peace itself, Ephes. 2.14. {αβγδ}, for he is our peace, who hath made both one, and hath beaten down the middle wall of partition between us so making peace; He broke down a double partition wall, reconciling jew un●o gentle, and both unto God: Therefore is he a God of Peace. 3. So also is the third person, the Holy Ghost: for peace is a fruit of the Spirit, Gal. 5.22. The kingdom of God is not in meate and drink, but righteousness and peace and joy in the Holy Ghost, Rom. 14.17. Why doth he name the Holy Ghost? to show the Author and the fountain of these graces: that righteousness, Ioy, and Peace do proceed from him. There is a threefold war in the soul of man: Passion fighting against reason, the flesh fighting against the Spirit, the terror of conscience wrestling with the wrath of God. Now the Holy Ghost doth calm the heat of these combats, and therefore is he a God of Peace. 2. Consider these words jointly with the rest, and then we learn, that It is not wee ourselves, but our God( the God of Peace) which shall give us the victory against our spiritual enemies: it is he that shall tread Satan under our feet. He is therfore called the God of Peace, effectivè, because he doth maintain Peace, and will destroy all those that seek to destroy it. God is not the Author of Confusion, but of Peace, as in all Churches of the Saints, 1 Cor. 14 33. The Psalmist exhorts Ieresalem to praise him. Psal. 147.12, 14. Praise the Lord O jerusalem, praise thy God O Sion. What's the motive? For he hath strengthened the bars of thy gates, he maketh peace in thy borders. It is he that outs off the troublers of our Israel: It was he that subdued Davids enemies, and put them under the soles of his feet. It was he that gave Salomon rest on every side, so that there was neither adversary, nor evil occurrent, 1 King. 5.4. Psal. 108. ult. Through God we shall do valiantly: for he it is that shall tread down our enemies, Psal. 44.5. Through thee we will tread them under that rise up against us. Revel 12. We read of a great battle, michael and his Angels fought against the Dragon, and the Dragon fought and his Angels: wee read there, that when the Woman( that is, the Church) was with child, the read Dragon having seven heads and ten horns, laboured to make the Woman miscarry, which when he could not do, he watches the time of her travail, that he might devour the man child( that is, Christ) so soon as he was born: but the Child being caught up to God and his throne, he proceeds to make war against the remnant of the Womans seed, such as kept the Commandements of God, and had the testimony of Iesus Christ. But did the Dragon prevail in these battels? Surely no: he is overcome by the power of God, and of Christ. Verse 10, 11. Salvation is come, and strength, and the kingdom of our God, and the power of his Christ; they overcome him, but how? not by their own forces, but by the blood of the lamb. If the Lord had not been on our side, may Israel now say, if it had not been the Lord who was on our side when they rose up against us, then they had swallowed us up quick, when their wrath was kindled against us, then the waters( the proud waters) had overwhelmed us, the stream had gone over our soul. Blessed be the Lord who hath not given us a prey to their teeth, Psal. 124.12, &c. It is the Lord the God of Peace, that helps us against all fiery spirits that trouble the peace of the Church; against Satan, and all his Confederates: for if he were not with us, 1. They would be too mighty for us, 2. Too wily or crafty for us. 1. Too mighty for us: for wee wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, Ephes. 6.12. The devil for his strength is compared unto a Lion, and so are his instruments Lions too. My soul is among Lions( saith David) like roaring ramping Lions, they prosecute the Saints to the uttermost of their power. 2. As they be Lions for their strength; so for their craft they be Serpents and Foxes. The ●●●e Midianites have a thousand wiles to beguile the plain dealing Ishmalites. The children of this world are in their generation wiser then the children of light, Luk. 16. &c. Besides these two, their strength and craft, ye may remember their malice, their sedulity, their cruelty. Their malice is great, their sedulity great, their cruelty great. Their malice and spleen against the Church is great: for there hath been continually enmity between the feed of the Woman, and the seed of the Serpent. Their sedulity and diligence great: Satan himself goeth about continually seeking whom he may devour: so do his instruments, they compass sea and land to make a proselyte of their own, and to render him ten fold more the child of the devil, as the Pharisees did of old. And the Iesuites at this day are the great peripatetics; they walk up and down, and cast about the fire of Combustion in kingdoms and Common-wealths. Lastly, their cruelty is great; the devil is described, Revel. 6.4. to ride upon a read horse. There went out a horse that was read, and power was given to him that sate thereon to take peace from the earth. Why a read horse? to show how bloody and cruel the devil is, so are his instruments, they have in their stratagems against the Church blazoned their own barbarous cruelty, discovered themselves to be {αβγδ}, blood-suckers, men-eaters, more savage then greedy Canaballs. Their cruelty against the Saints hath prevented the birth, and the life of some Saints. Esau struggled and wrestled with his brother jacob in his mothers womb. The Ammonites ript up the women of Gilead being great with child, and the babylonians caused the women of jerusalem to eat their own fruit, and their children of a span long. And as their rage beginneth before life, so it endeth not when life endeth; The dead bodies of thy servants O Lord, have they given te be meate to the fowles of the air, and the flesh of thy Saints to the beasts of the field, Psal. 79.2. wickliff, and Martin Bucer, and Paulus Phagius, and Peter Martyrs wife after they were butted were digged up by the Papists. They will not suffer them to rest neither in their beds nor in their graves, neither alive nor dead; so great is their fury, and cruelty, that the blood of the Church cannot satisfy them. Lay all this together, their strength, their craft, their malice, their sedulity, their cruelty; and it will appear, that only God, the God of Peace, can crush them to pieces, and tread them under our fear. The God of Peace, &c. The two conclusions which I have opened, are now to be applied: They are useful many ways. First, is God a God of Peace? 1. If he be a God of Peace, then those things are not from God which are contrary to peace, and therefore to be avoided. 2. If he, &c. then peace must needs be a divine thing, and therefore to be embraced. 3. If he, &c. then from whom, but from him who is the Author of Peace, should we seek Peace? First, if he be a God of peace, then those things are not from him which are contrary to peace; for contraries have contrary causes: but what are they? Aquin. 22.37. 1. reckons up these. 1. Discord which is in the heart. 2. Contention which is in words. 3. schism, strife, unlawful Warres and Sedition which are works contrary to peace. 1. Discord. This is not a peaceable affection but an uncharitable passion, unquiet, inordinate, proceeding from pride, envy, self-love, vainglory, and such like distempers of an unpeaceable soul: It is a disjoining or disjointing of affections, a disuniting of hearts, a dissolving of the bond of Concord. They that give themselves to this kind of arithmetic, study nothing but division; they love no music but jarring, they are Separatists in affection, and wholly addicted to break the peace: The devil fears nothing so much as the keeping of amity and concord. This Discord and mental disagreement doth not proceed from him who is the God of Peace; It descendeth not from above, but is earthly, sensual, and devilish, Iam. 3.15. think upon this, ye that alienate your affections from your brethren, that are full of heart burnings against your neighbours, and cannot endure that they should prosper or have success in any good; this comes not from the Spirit of God, he is a God of Peace, such a one as loveth Concord and makes agreement. he that soweth discord amongst brethren, is the Divels seeds-man, an abomination unto the Lord, Pro. 6.16, 19. But me thinks I see jehu marching furiously and saying, What hast thou to do with peace? Doth not Christ say, Mat. 10.34. think not that I am come to sand peace on earth, I came not to sand peace, but a sword? It seems therefore that Christ is not the Author of peace but of division and discord. I answer with Saint Chrysostome, it is not the purpose of Christ to make division; for he would that all men should with an unanimous consent agree to follow the truth, he is called the Prince of Peace, he commands his Disciples to preach Peace, when they come to an house to say, Peace be to this house. And the Prophets foretold that in his reign there should be much peace. Therfore to clear this place, we must distinguish of peace. There is a seeming peace, Aquin. 22.29. 2, 3. and a true peace, a seeming peace is that which is amongst wicked men, rather a conspiracy then a peace, a faction not an union: for they want the soalder which should glue them together, and that is faith. Christ came not to sand a seeming peace, peace in sin, an agreement of wicked men in evil, 2 King. 9.22. nor will he have good men to be at peace with them, to have peace to share in their wickedness, to have fellowship with them in the unfruitful works of darkness: he came to sand a sword, to raise a combat between Grace and wickedness, Christ maketh not discord between man and man, as they are creatures; but betwixt goodness and evil as they are contraries of this discord; Christ and the gospel are not properly the cause, but the occasion: for when the gospel disjoynes us from the world, the world out of malice doth bend his forces against us, Aquin 22.37. 1, 2. saith well, The will of man cleaving unto God is a right rule( regula regulata) from which it is a sin to discord or dissent; but the will of man being contrary unto God is a crooked rule from which it is good to dissent: In this kind to cause discord by which that concord is dissolved that is nought, is a laudable thing. And in this sense Christ saith, I came not to sand peace, but a sword. And he speaketh thus( saith Saint Chrysostome) to arm his Disciples against troubles, and to prevent all objections in his followers being in trouble for his sake; for he sought not to 'allure them with enticing words, but at the first told them the hardest things; seeing there is nothing more sharp then a sword, no war so grievous as betwixt son and Father, Daughter and Mother, &c. which Christ saith, He came to sand, that is, to occasion; for properly this ariseth out of mens corruption. But some that are Advocates for discord will perhaps plead the example of Saint Paul and Barnabas, Acts 15.39. A contention was so sharp betwixt them, that they departed the one from the other. Resp. Saint Paul and Barnabas did onely dissentire, not discordare, they were divers in opinion one from another, but not adverse in affection one to another. The disagreement which was between them did not untie thee in dissoluble knot of concord, for( as Aquin. 22 29.3.2.) Concordia est unio voluntatum non unio opinionum, Concord is the union of wills and affections not the union of opinions. The same schoolman, Ibid. 37. quest. art. 1, 3. doth directly answer this objection in this manner. The discord between Saint Paul and Barnabas was onely accidental; both of them did intend good: but that did seem good to the one which did not seem so to the other, which proceeded from human infirmity: for in those things which are necessary to salvation, there was no such controversy between them: and this fell out by the providence of God, who made it profitable to the Church; so that the seeming discord which was between these two, cannot justify that discord which is between such who intend not the good one of another, but rather the contrary. A common fault amongst us; for we daily see person divided against person, family against family, Corporation against Corporation, Ephraim against Manasses, Manasses against Ephraim, and both against Iuda. How unlike are these to those Primitive Christians, that were all of one heart and of one soul. No marvel if it goes ill with the Church, when there is such discord between the members of it. If forces united be the stronger, then being divided, they must needs be the weaker; if that which is little increaseth by concord, then that which is great must needs decrease by discord, Prudent Psy. come. nile dissociabile firmum est, A kingdom divided against itself cannot stand. There are fowles which fly abroad in all places, falling and feeding upon divided sacrifices. Our Adversaries will rejoice at this discord; hour. Iliad. pag 31. lin. 12. as Nestor said to two brethren, Achilles and Agamemnon being at discord, Priamus and his sons and the rest of the Trojans will rejoice if they hear of this. While those two brethren Seleucus Gallicinus, S Walt raleigh Hist. lib. 5 cap. 51. and Antiochus-Hierax were waging war one against the other, the enemy Eumenes won much in Asia. The houses of Lisimacus and Cassander fell by intestine discord, and jealousies grounded on desire of sovereign Rule, or fear of losing: By the like unnatural hatred had almost been cut of the lives of Prolomy and Seleucus: which though narrowly they escaped the danger, yet were their kingdoms thereby grievously distempered. contrariwise it is worthy of extraordinary note, how that upstart family of the Kings of Pergamus raised itself to marvelous greatness in very short space, from the condition of mere slavery; whereof a principal cause was the brotherly love maintained by them. Brethren do now agree as Demetrius and Perseus( the sons of Philip King of Macedon) they seek the estates not the lives of each other. We are all children of one Father, servants of one Family, stones of one building, therefore must not jar one with another, least we ruin the whole house. Where there is discord there can be no safety, no peace: for discord which is fomented by turbulent and violent spirits, is contrary to peace, then not from him who is the God of Peace. Therefore to be avoided. 2. Another thing which is contrary to peace is alteration or contention in words: for, Contendere is Contra alium tendere, to go against another, discord is the contriver of many mischiefs, not that all verbal contention is opposite to peace, but that which is irregular in the end, or inordinate in the manner: for these two must still be considered, Motus animi,& modus rei, the intent of the mind, the manner of the thing. 1. That which is irregular in the end, as when it is a mans intention to contend against the truth. 2. That which is inordinate in the manner; as when a man doth contend for the truth; but with too much sharpness and bitterness; whether he doth contend for the truth or against falsehood; he must do it with lenity and meekness, in a right order and manner. It is true, that zeal is earnest; but true zeal( such as is joined with knowledge) is joined with charity, and therefore is always circumscribed within the bounds of modesty and peace. It doth declare itself not in virulent and maligning speeches, in slanders, scoldings, reproaches, calumnies, &c. Saint Paul giving a caveat against this verbal contention, or strife in words, tells us that it is unprofitable and tends to the subverting of those that hear it, 2 Tim. 2.14. he sharply rebukes the Corinthians for it, 1 Cor. 1.11, 12. and Chap. 3.3. and tells them that hereby they manifest themselves to be carnal: whereas there is among you envying, strife and divisions, are you not carnal,& c? This is not a fruit of the Spirit, it proceeds not from the God of Peace; it is an effect of folly. Pro. 18.6. A fools lips enter into contention. But why then did Saint Paul rejoice in it? he tells us, that some preached Christ in contention, Phil. 1.15. ver. 16. And what follows? ver. 18. I therein do rejoice, yea and will rejoice. He rejoiced because Christ was preached, not because he was preached of contention, Non gaudebat de eorum contentione, said de fructu, &c. he did not rejoice in their contention, but in the fruit or accidental effect of it, for good things do occasionally proceed from evil. Contention in itself is nought, though it be in words; in discourse or disputation to be over hot is amiss; the next way to breed a disturbance of peace; therefore clamour, that is, crying or lifting up of the voice in communication is condemned, Eph. 4.31. And for this cause, for verbal contention did our Saviour rebuk his Disciples, Luk. 22. when they fell out about the primacy of order and honour. I would that now such as are by profession the Disciples of Christ were not worthy of the like rebuk for this kind of contention, this vain jangling hath confounded our languages, and turned Bethel into babel, the house of God into a house of confusion: men are delighted with giving cross speeches; they strive who shall show most spleen, most courage, who shall carry away the last word, who shall get the victory and win the Garland in debate: no respect had either of truth or peace; so that it is high time to found a retreat from contention. This is a foul sin proceeding from pride and vainglory, not from the God of Peace. Therefore lay it to heart, ye that are guilty of it; bewail it as it is a sin, and know that it is a 'vice odious to him who is the Author of Peace. 3. Another thing contrary unto peace is schism, Aquin. 22.39.1 Nomen Schismatis a scissura animorum vo. catum est, it is called schism from the rending or dividing of mindes; but that's not all to make up a complete schism: for in that there is not onely a mental but a real division when a man doth voluntarily separate himself from the Unity of the Church, contemns the authority of the Church, sleights the sentence of the Church, divides himself from the Communion of the members of the Church, he is then a schismatic, Aquin. ibid. and consequently a disturber of the peace of the Church: Such were Corah, Dathan, and Abiram that opposed the Jurisdiction of Moses and Aaron: but the God of Peace could not endure it, he openly declared by a remarkable judgement, that he is no Patron of schismatics: because they had made a schism in the Church, God made a schism in the earth; The ground clavae asunder that was under them, and the earth opened her mouth and swallowed them up, Numb. 26.31, 32. So the ten Tribes were punished for their schism; because they rent themselves from the house of judah, God rent them from the house of Israel; he removed them from their own land to the land of Assyria where they were made Captives, 2 King. 7.21, 23. Divinae& mandanae Leges, Sam. 22.39. &c. Aquin. The laws of God and the world have appointed that schismatics who are divided from the Unity of the Church, and disturbers of her peace, should be kerbed or punished by secular power: and yet it so falls out, that the members of the Church do divide themselves into Schismies and Sects. ye haue heard what a great schism there was betwixt the eastern and western Churches, about the observation of Faster-day: it was such; that they excommunicated each other. The question of rebaptisation bread the like broils between the Bishop of Rome and the western Bishops on th'one part, and Cyprian, Dionysius and Firmilianus, with the most Bishops in Africa, egypt, Cappadocia, Galatia, and Cilicia on th'other part. The like schism there was in the council of Nice, where the Bishops accused one another to the Emperour so soon as they were assembled, which that famous Constantine bewailed in a famousoration made upon that occasion. Zozomen saith, {αβγδ}. Lib. 1. cap. 15. The contrariety of opinions among the Learned at that time, was so scandalous, that it turned many away from embracing the Christian Religion: quarrels in this kind are most scandalous and most dangerous, more hotly prosecuted then any others. Malice in humour is like fire in straw, quickly up and quickly out, but taking hold of conscience, like fire in steel, what was long in getting will be longer in keeping. The broils stirred up by Theophylus against Saint Chrysostome were more then tragical, and rent in sunder all the Churches of the world. The event was this, Saint Chrysostome lost both his bishopric and life in banishment. Epiphanius and he most grievously cursed one another; many were slain in the taking of parts; the Cathedrall Church at Constantinople and the Senate house were set on fire, and burned to the ground in the pursuit of revenge; such is the end of schism and Church contentions. I would to God our Church were not now endangered thereby: but alas! who sees it not, that shee is miserable rent in sunder with the inconsiderate strife of her own children? Such rents there are now in our Church, that they are able to rend a mans heart with sorrow: these like the twins of Rebecca struggle in their mothers womb, whereby shee is made afraid; and her burden is become heavier and painefuller unto her; yea, some of her children writ seditious books; I can call them no better, for if he be seditious that raiseth tumults to disturb the political peace, then they that raise tumults to disturb our ecclesiastical peace; yea, these would make the world believe( if it were so simplo) that none so much as they do tender the peace of the Church. Such mountebanks and impostors hath Satan stirred up to disturb our peace. It is true, that we agree in the greatest points of the Law; but yet we fall out about Mint and Commin: wee jar not much in points of faith; but wee contend about Church government, about matter of Ceremony and circumstance: yea, but some contentious brethren by reason of some pretended blemishes of the Church, do really and locally separate themselves from it, framing to themselves a Donatisticall Conventicle. Time will not give leave to show how weak the grounds are of their separation: this we all know, that they are schismatics, such as disturb the peace of the Church, and( which is the thing) the peace of the true Church, a Church that professeth and advanceth the Gospel. This is not from God; he is {αβγδ}, the God of Peace, not {αβγδ}, the God of Confusion, Division or schism, 1 Cor 14.33. If God be a God of Peace, then peace must needs be an excellent thing; and therefore to be embraced. Speciosum nomen pacis est, Hilary. the name of peace is specious and precious; it is a name applied to our Maker; he is not ashamed to be called the God of Peace, then let not us think it a shane to be called men of peace, as many do who prest with the least injury think themselves bound in point of honour to make a private challenge, to enter the field, to hazard their lives, to break the law and the peace. Peace is the Nurse of Piety, the Mother of Prosperity, the crown of Christianity, the bond of our Religion, the Glory of our Profession. It will be both pleasant, profitable, and honourable, for us to keep the unity of the Spirit in the bond of peace. What can be more honourable then the prosecuting of that which will make us like the Lord of Lords and King of Kings? he is the God of Peace. Salomon was honourable for his wealth, for his wisdom; but for nothing more then for this, that he was a King of Peace, and so surely a Type of Christ the Prince of Peace, 1 King. 4.24. And as honourable, so pleasant, and profitable. Behold how good and pleasant a thing it is, Brethren to dwell together in unity, Psal. 133.1. Health is not more profitable to the natural body, then unity, amity and peace to the body politic, and to the mystical of Christ. Therefore Christ thus exhorts his Disciples, Have peace one with another, Mark. 9.50. Set and sow this plant in the furrows of your hearts, and let not the weeds of discord, contention, schism, fighting, war, sedition overgrow it. study to be quiet, 1 Thess 4.11. Be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous, 1 Pet 3.8. Let us follow after the things that make for peace, Rom. 14.9. As Abraham did when he prevented the strife between himself and Lot and stayed it between their servants, Gen. 13.18. As Abigail did, when shee stayed the hand of David from the stroke of violence upon churlish nabal, 1 Sam. 25.32. Let us thus seek peace and pursue it, Psal. 34.14. If it be possible, as much as lieth in you, live peaceably with all men, Rom. 12.18. which if you do ye shall be like unto him that is the God of Peace, and not onely like him, but with him and he with you, 2 Cor. 13.11. Be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you. But, will some say, may we live peaceably with all men, what with wicked men? Resp. Wee must observe the Cautions which Saint Paul addeth. First, if it be possible with faith, and a good conscience. If it may stand with your Religion and profession, have peace with all men; keep peace with as many as possibly you can, so you may keep peace with yourselves, peace with your God, peace with your own consciences: but when you see either the truth betrayed, or God offended by mens evil; you must not under pretence of keeping peace be silent in such cases. Secondly, as much as in you lieth; for some are so contentious that they will live peaceably with none, Psal. 120.6, 7. But yet we must do our endeavour, that there be no fault in us. do thou that which is thy duty: if some will not have peace with thee, yet be thou friendly and peaceable in thine own disposition. For the former of these two causes, Protestants cannot make a pacification with Papists. It is not possible to do this except we let go our faith, and make shipwreck of a good conscience: I grant wee have peace with them in respect of civill society, but not in respect of sacred society; wee must have no fellowship with them in Religion. Where a pacification is made, both the parties must yield somewhat; but we may not part with any point of our Religion to the Papist. In an instrument of music the strings out of tune are set up or set down to the rest; the strings that are in tune are not stirred: so the Papists being out of tune are to be conformed to us not we to them. Our refusal of this pacification argues no hatred of true peace: {αβγδ}, &c. saith cyril, Are we enemies to Peace? no: we rather pull it to us with violence, so that the truth may withall be confessed: but this cannot be, if we make peace with Papists in Religion; nor yet will they themselves agree to it, though the offer were made, and the matter lawful: for such is their refractory frowardness, that they study nothing more then to oppose us; and even hate the name of peace. No hope of reconciliation with them. But where peace may be had without the overthrow of Religion and the Exchange of faith, the pursuit of it is by no means to be neglected; whether it be ecclesiastical peace, or political peace, or Oeconomicall or domestical peace. 1. ecclesiastical peace, or peace in the Church, every one must in his place labour to maintain that, Ephes. 4.3. especially those that are Ministers, for they that teach others peace, must themselves seek to preserve it. It will be a shane for such as persuade others to unity, to be at variance amongst themselves. 2. political peace; peace in the Commonwealth, every one must in his place labour to maintain that; by avoiding discord, contention, sedition, especially civill Magistrates, and such as possess the honourable seats of Justice; by discarding the needles suits, and by dispatching the needful: by letting the Law have its free course, and by aiming at the public good. 3. domestical peace, peace in the Family; every one must in his place maintain that; avoiding all manner of dissension, mental, verbal, real. If there be any consolation in Christ, if any comfort of love; if any fellowship of the Spirit; if any bowels and mercies; fulfil ye my joy that ye be like minded, having the same love, being of one accord of one mind, 2 Phi. 1.2. keeping the unity of the spirit in the bond of peace, Eph. 4. This if we do, we shall be the children of our heavenly Father, who is the God of peace. If he be a God of Peace; then from whom, but from him should we seek peace? Peace is a thing very desirable. Pacem te poscimus omnes: Peace is desired of all men, as that great Potentate( Artaxerxes) wrote in his letter. wouldst thou then have thy desire in the fruition of true peace? Have recourse unto the fountain from whence it is derived, and that's God. Thus did S. Paul. 2. Thes. 3.16. Now the God of peace himself give you peace always, by all means; for what we see Saint Paul practise, we have Ieremies precept, jer. 29.7. He directs the people thus; Seek the peace of the City, and pray unto the Lord for it: Why unto the Lord? Because he is the God of Peace: whatsoever peace we wish for, we must seek it at his hands; and that with so much the more vehemency; because peace is of such excellency and necessity both in Church and Common-wealth. do we desire the peace of either of these, or of both these? ye learn of whom to seek it; Pray for the peace of jerusalem, pray unto him that is the God of peace; and indeed, it is now high time to pray. Shall I tell you what a want of peace there is abroad in our neighbour Churches? Alas! Ye daily hear how peace hath long since vanished from amongst them, nothing doth there appear to the poor Saints of Christ, but the dreadful face of war: they have heard and daily hear the clattering of armor, the rattling of Trumpets, the thundering of Cannons, the cries of the wounded, the groans of the dying; they have seen the demolishing of Temples, the destowring of Virgins, the rapes of Matrons, the murdering of Infants, the vastation of fields, and spoiling of houses. They have felt the edge of the devouring sword, which hath been made drunk with their blood; and have had their flesh given for meate to the fowles of the air: It is high time for us, even in their behalf, to pray to the God of Peace. Perhaps ye will say we do it for them; it is well if we do; and shall wee not therefore do it for ourselves? In sober terms I pray you how stands the case with us at home? Is not the bond of peace ready to be broken amongst us? Nay, is it not already broken? Where are our eyes that we cannot see the Church lye a bleeding, the Common-wealth a bleeding, both wounded with the sword of unhappy divisions? Dangerously wounded, that they lye( as it were) gasping and ready to give up the Ghost? Desperately wounded, that none but he that is the Almighty ( the God of Peace) is able to work the cure? And now( if ever) wee stand in need of a Moses to go unto our heavenly Surgeon, to implore his help, for salving the fores, and binding up the wounds of our disturbed State and distracted peace: of a Moses a meek man, the meekest man upon the face of the earth; so he shewed himself when Aaron and miriae spake against him. Numb. 12.3. A peaceable man one that did peaceably suffer wrong himself, and made peace amongst ye know how he endeavoured to make up the quarrel between the two Hebrewes, Exod. 2.13. A zealons man that earnestly prayed for the peace of the Church, for the ruinating of her enemies. He lifted up his hands that the Amalekites might be discomfited; he stood in the gap, and by his humble supplications made peace between God and the people, stayed the Cannons of Gods wrathful indignation from playing upon the Israelites, Psal. 106.23. Now for a Moses, a man to stand up in the gap by his zealous supplications to procure peace. Prayer is the best Peace-maker we can now use. If now we make not use of prayer, wee can look for nothing but the continuance of those evils which we already see,( Discord, Contention, schism) and for the succeeding of worse. Therefore unless we desire this mother of prosperity( Peace) to be cast out of our Church, and for ever banished our Common-wealth, let us dispatch this Messenger unto him that is the God of Peace, I mean zealous prayer. And as for public, so for private peace; wee must seek to him that is the God of Peace, desiring him to be reconciled to us, and at peace with us in his son Christ. Psal 51. David praies unto him for this peace, both for the planting of external peace in the borders of the Church; as also for the planting of internal peace in the confines of his own conscience. There is no discord so dreadful, as that between God and the soul; better it is to be at odds with all the world, then to be at odds with him. By nature we are all at odds with him, as Adam was, who by tasting of the forbidden fruit, lost both his God and his peace, both for himself and his posterity. Now if wee would have the breach of this peace repaired, we must go unto him who hath made peace for us, Ephaes. 2.16. and upon whom was laid the chastisement of our peace, that is, Christ Jesus, We have peace with God through our Lord Iesus Christ, Rom. 5.1. Finally, if we would have eternal peace, the peace of Heaven, the peace of Glory, that peace which consisteth in the fruition of the sovereign good, and in the enjoyment of him who is the God of Peace; we must take the course before prescribed. In a word, whatsoever peace thou desirest to have, whether eternal, external or internal, whether peace in heaven, or peace on earth, whether peace in the Church or in the Common-wealth, or in thy family, or in thine own conscience; seek unto him who is the God of Peace, sue unto him who is the Prince of Peace, pray unto him who is the Spirit of Peace. This is the way to obtain it. The second Part, the Conquest, shall bruise; he doth not say, the God of Peace shall subdue, but( which is more) shall bruise, crush, ortread down. {αβγδ}, a word very emphatical: for it is used in those things which are so broken in pieces, that they cannot be repaired. The Greeks use it in the translation of the second psalm 9. verse. Thou shalt break them with an iron read, thou shalt dash them in pieces like a Potters vessel. The word in the Text. And a Potters vessel once broken cannot be made whole: thus shall the God of Peace break Satan and bruise him in pieces; he shall so destroy him, that he shall never be able to recover himself; he shall so keep him under as that he shall not prevail against the members of his Church, nor hinder their salvation. And here there is an allusion to that ancient promise made to Eve, Gen. 3.15. That the seed of the woman should bruise the Serpents head. This hath Christ done for his members; and his members like wise do it by virtue of Christ their Head: but when this perfect victory shall be accomplished, that I shall show anon, when I come to the time of the Conquest. Thirdly, in the mean while let us consider the object of this Conquest, or the person conquered, Satan. The God of Peace, &c. bruise Satan. Satan is an Hebrew word coming from a roote that signifies to hate, to be contrary, whence such as are adversaries( contrary unto others) have this name imposed upon them, 1 King. 5.4. there is neither adversary nor evil occurrent. The original word for adversary is {αβγδ}, Satan. This is a name given both to man and devil. To man, 1 King. 5.4. when Peter sought to hinder Christ in the course of his calling he brands him with this name, Get thee behind me Satan. To the devil. joh. 1.6. Satan came against the sons of God. So Zach. 3.1. When the High Priest stood before the angel of the Lord, Satan stood at his right hand to resist him. There's both the name given him, and a reason given for the name; and the reason why he should have that name; because he carries himself like an adversary, is given to make resistance and disturb peace. The like name he hath in the Greek, 1 Pet. 5.8. he is called {αβγδ}, an adversary, Your adversary the devil walketh, &c. a name expressing his nature: for he is the greatest adversary in the world: an adversary to God, to man, to all good things. Now this great adversary shall be bruised by him that is the Lion of the Tribe of Iuda. This old Serpent full of venomous malice, by Christ the new Serpent prefigured in the brazen Serpent. But what? onely he? Shall no other adversaries of the Church be subdued? yes; all the rest, all the limbs of Satan, false Prophets, schismatics, Persecutors, and the rest that disturb the peace of the Church: But why doth he onely name Satan? for these reasons as I conceive. First, because of the general application of that name; it may be applied to all the adversaries of the Church, both men and divels. Secondly, because of that special association or affinity which is between the devil and such as cause offences in the Church. The Apostle before had mentioned them, and comforting the Church against them, tells them that God shall tread Satan under their feet. Satan; intimating unto them how like they are unto him. Thirdly, because Satan is the greatest enemy to the Church, the greatest enemy to peace. Where God plants peace, he labours to pluck it up, and like a wicked seeds-man, to sow the Tares of Contention. He first dissolved the happy peace between God and man at the fall of Adam, next the brotherly peace between man and man at the slaughter of Abel; then the peace between man and the creatures. Fourthly, between the creatures themselves. Fiftly, the peace which man at first had with himself, causing his unruly passions to contend in his corrupted soul, like the opposite Elements in the confused Chaos. And as he began, so he ever since continueth to be an enemy unto true peace, and a ring-leader of all those that oppose the peace of the Church. Therefore the Apostle doth especially name him above all others; and to our comfort tells us, that the God of Peace shall bruise him, or tread him down: for if the shepherd be smitten, the sheep must needs be scattered; if the captain be slain, his troops must needs be discomfited; if Satan be bruised, his followers must needs be conquered; and that victoriously, triumphantly beaten and trodden under foot, which is the fourth particular. Fourthly, the manner of the Conquest, {αβγδ}, under your feet; under our feet, that wee may carry away the victory, and get the trophy of triumph( as Saint Chrysostome) under our feet; as if we ourselves did subdue him, and keep him under us, Psal. 8. Heb. 2.8. Thou hast put all things in subjection under his feet, So the Psalmist, and the Apostle of Christ. And it is as true of Christians; that God hath put, though not all things, yet many things, in especial Satan under their feet: so highly doth he vouchsafe to honour them; he that is our head having spoiled Principalities and Powers, and triumphed over Satan, Col. 2.15. doth give power to his members to do the same. Ye know what power he gave to his Disciples, to tread on Serpents, and Scorpions, and overall the power of the enemy, Luke 10.19. The like power is given unto us, though not in the literal, yet in the mystical sense; to tread upon the old Serpent, to stamp under feet his most powerful persuasions and temptations. Heming. in loc Then is Satan trod under our feet, saith a good Expositor, when by alively faith we are engrafted into Christ, the Conqueror of Satan, and when, by a godly life we oppose the kingdom of Satan; Whatsoever is born of God overcometh the world, and this is the victory that overcometh the world, even our faith, 1 joh. 5.4. where by the world is meant the whole kingdom of Satan: and thus we overcome or bruise under our feet by faith in Christ our Head: not every one that professeth Christ shall share in this victory; but every one that believeth in Christ, and every one that opposeth such as are enemies unto Christ. It is Origens observation upon the Text, God is said, Suscitare Satanam negligentibus, conterere studiosis, to raise up Satan or an adversary to those which are negligent, as he is said to have stirred up Satan, an adversary to King Salomon, Peter M●●tyr in loc. 1 King. 11.14. but to bruise Satan unto the diligent, to trample him under their feet. Yet this is not so to be understood, as if Satan for the present were utterly conquered, and we now subject to no temptations; woeful experience teacheth the contrary, that we are oftentimes foiled by this grand adversary. Then How long, O Lord! how long shall this enemy of our salvation disturb our peace? Not long surely: for( saith the Apostle) The God of Peace, &c. shortly. And so I come to the last particular. Fiftly, the time of the Conquest, implyed in the word shortly, not presently, but speedily, ere it be long, {αβγδ}, shortly. Some refer this to the last coming of Christ, which, because it is at hand, therfore Saint Paul saith shortly. Mat. 24.22. Christ saith, That the daies of tribulation towards the end of the world, for his Elects sake shall be shortened. Saint Ambrose refers this to Saint Pauls coming to Rome, what time the romans should be so strengthened in their faith, that they should be able to overcome all the enemies of their salvation. Others think this was fulfilled in Constantine, who overthrew Idolatry; but I rather assent to the first taking in that of Peter Martyr, who holdeth, that even then presently this was in part fulfilled. God gave the romans constancy both against the roman persecutors, and spiritual wisdom against false teachers; that though they might seem, yet indeed they could not, nor did not prevail against them: the like strength of grace doth he give to all his Saints; he so confirmed them against schismatics, heretics, and all the limbs of Satan, that though for the present they may seem to have the worst, yet erelong, they shall prevail against them. The Church may be opposed, oppressed, her peace disturbed, her discipline violated, her doctrine vilified, her teachers scandalised, her members persecuted: But will God always show himself regardless of his Church? No, no, he will for the present give them sufficient strength against their enemies, and ere long, bruise their enemies under their feet. The God of Peace will bruise Satan, &c. shortly. ye have heard, First, That it is not we ourselves, but our God that shall bruise Satan under our feet: he is the conqueror in this Combat. Then belike God sides with his Church, and takes her part against Satan and his Confederates? What a comfort is this to the members of the Church? God is on their side: and if God be with them who shall be against them? his power is above all power, his wisdom above all policy, his mercy above all malice and cruelty: then let the devil disturb the true Church of God, let schismatics arise, let heretics rage, let turk, Papists, Anabaptists, Familists, and the rest of that rout, band themselves against the peace of Sion, still here's our comfort; if we be true members of the Church, God is with us; he is our captain, he will bruise and tread them all under our feet: the gates of hell, that is, the powers of hell shall not prevail against us. We have no more cause to be dismayed, when we see such adversaries oppose the Church, then Noah had when the flood came, or Lot at the destruction of sodom, or little David at the setting forth of great goliath: for the God of Peace hath promised to make us Victors. Indeed he doth not always do this presently; but he hath promised to do it speedily, shortly, saith my Text. Then what if the Synagogue of Satan for the present hath the upper hand of the Church of Christ, yet let us learn to wait, which is the second use. wait for the accomplishment of this promise; be not soon shaken in mind, faith the Apostle, 2 Thess 2.2. and bids them then to wait for the discovery of Antichrist, who shall be revealed in his time. Antichrist at the first masked himself, and hide his face: but God hath pulled off his Vizard, for a time this Beast reigned and still rageth( though not so much as before) but God hath cut short his horns, and will ere long quiter cut them off. He will drive out the wild boar of the forest, though( for the present) he suffers him to make havoc of his own Vineyard. Wee hear to our grief, how our neighbour Churches lye bleeding under the sword of a merciless enemy, that Satans adherents or associates, his Agents or Factors do cicatrise over the poor Saints. What shall we hence infer? that Satan rageth because he hath but a short time, the time is coming and it is now at hand, when the God of peace shall bruise Satan under their feet. Heaven and earth shall sooner pass away, then Satan carry the victory, or triumph in the total ruin and final downfall of the Church. Our Saviour having mentioned the signs of his last coming; That there should be warres and rumours of warres; Nation shall rise against Nation, kingdom against kingdom, there shall be Famine, Pestilence, Earthquakes, that the Church should be persecuted, the sun darkened, &c. How doth he expound these signs? He prognost●cateth them to be tokens of great joy. soothsayers and Astronomers would have taken these for signs of destruction: but he that is the best Prognosticator shows they are signs of Consolation, bids his people not to be troubled at them; but when they see these things come to pass, then to look up, to lift up their heads; because their Redemption draweth near. Sorrow commonly makes a man to look downwards, to go heavily, to knit his brows together; but joy makes a man to hold up his head to stretch out his brows, to look merrily and pleasantly about him. This Christ bids us to carry ourselves when we see the signs forementioned: not to despair, but hope not to look down, but considering that these things do declare the full redemption of the Church, and destruction of all her enemies: they are as the heralds of him who is the God of Peace, whereby he giveth us to understand, that he himself is not far behind; but is even coming to bruise Satan under our feet shortly. again, our Saviour illustrateth the same unto us by a similitude, Mat. 24.32. drawn from the fig-tree, when his branch is yet tender, and puts forth leaves, ye know that Summer is nigh, so who ye shall see all these things, know that the kingdom of God is near, even at the doors. Who would think that warres, persecutions, and the like should be as the shooting of buds, and the blossoming of trees? man would rather think that these should be likened to a rough and sharp winter, which with intolerable could nippeth the tender buds, and kills the fruits of the earth: but he that is the best Expositor of his words, tells us the contrary; and bids us when wee see such things, to take notice that the pleasant Summer is now at hand, that the earth will shortly bring forth goodly lilies and sweet Roses, that wee shall have tranquillity and peace. Let us print these things in our mindes, and now whilst we behold that which our Saviour foretold, let us make a right use of it, not hanging down our heads through fear, but lifting up our heads and hearts with hope. The herbs which in the winter time lye hide in the earth, and the trees the juice thereof being kept in with could, cannot spring and bring forth buds, blossoms and leaves; but look for the Spring, at which time shooting out their buds, they flourish, and are lively to behold. In like manner ought we to look for the time when God shall fully accomplish this promise made in the Text, when the sharp winter shall be ended, the pleasant Summer come, such a Summer as shall never end. It is this looking or expectation of hope which must be our staff to rest upon in this our Pilgrimage, whilst we are over-laden with the burden of sorrow inflicted upon us by Satan and such as disturb our peace: but this staff will do us no good, except we take it in our hands, and use it at times convenient. Now is a time convenient, now is the Church oppressed and her members distressed, then, now let us stretch forth our hands, and take the staff of hope and rest upon it in our greatest dangers. This is a second use, hope and wait for the accomplishment of this promise; wait for it, because it is not presently accomplished; hope for it, because it shall be speedily or shortly accomplished. Behold! our Saviour the Prince of Peace is coming, and coming quickly, Revel. 3.11. Our God of peace is coming, and that shortly, to settle his Church in peace, and to bruise Satan under our feet. As we must wait and hope for this, so we must pray for this; we are taught thus much in our public liturgy, to beseech God that it would please him to tread down Satan under our feet. If we could see perfectly( saith Luther) how we are compassed every where with an infinite number of devils, which every minute of an hour aim at us, and shoot at us with their venomous darts, then we would pray daily, kneeling upon our knees, yea, and would weep blood, desiring the Lord to make an end of this wretched life, to accomplish his promises and our happiness. The promise in the Text shall not fully be accomplished, till there be an accomplishment of all things; for that therefore we ought to pray. And surely if wee have any pity of the poor Christians that are so much afflicted; if any zeal for Gods glory, which is so much despised; if any love to the gospel, which is so much blasphemed; wee will pray for the accomplishment of this promise: that is, for the peace of Sion, for the downfall of Babylon, for the confusion of Antichrist, for the destruction of the world: I had rather( saith Luther) ten worlds should perish ten times, then one true Christian should continue in sorrow for their sakes, which so outrageously contemn Christ, and despise Christian Religion. If he took so much pity upon one Christian in misery, how much pity ought wee to take upon many thousand Christians in ten thousand miseries? The pity which wee ought to have on others should move us to pray for this; but if there be in our breasts no spark of pity towards others, yet let us pity ourselves, who( saith Saint Cyprian) can have any delight to live in so troublesone an estate, being( as it were) beset with swords and daggers ready drawn against us, so that it seemeth impossible to escape, if wee had a thousand lives? Who in this case can be merry, before he see some man come to deliver him? Behold this is our case, if wee had eyes to see the danger that hangeth over our heads. It is our case at all times; but especially at this perilous time, in which Satan and all his instruments have conspired against our Church: then let us at least pity ourselves; and in compassion upon ourselves, let us speedily pray for deliverance: let us say as Christ hath taught us, Thy kingdom come. Come Lord Iesus, come quickly. Shorten these daies of sin. Hasten thine own kingdom. Weaken the kingdom of Antichrist, destroy Satan and all his Confederates: such prayers have a kind of omnipotency, they will overcome God, and move him to overcome all our enemies, and to bruise Satan under our feet shortly. The consideration of this promised victory should hearten and harden us against our spirits all enemies. If thou art a child of God, put on the whole armor of God, fight stoutly against the enemies of God; resist the devil, oppose his instruments: thou needest not fear, for thou must take courage for thy assurance of victory, thou fightest against those whom thou art sure to overcome, and to tread under foot. It is true, that Satan compared with us, hath many advantages both in respect of his nature which is more subtle, and in respect of his experience which is greater then ours: yea also, he hath advantage of place; for he is the Prince of the air, assisted with Armies of spiritual wickedness, who are for their number, Legions, for their power, Lions, for their fierceness, Dragons, for their subtlety, Serpents: but he that hath made the promise in my Text, is stronger then all these. The God of Peace is able to bruise them all under our feet: yea, the Serpents head is already bruised by Christ our Head: though some life remaines in him; yet he hath no power to kill, nor mortally to wound any that fight against him under the Colours of Christ: and not onely Satan the captain, but his followers also shall be subdued unto Gods children; yea, they shall not prevail in that they intend against them. Saint Peter was wrongfully imprisoned, but miraculously delivered; so joseph, so Saint Paul being sent prisoner to Rome, the Lord assisted him in such sort, that he delivered him out of the mouth of the Lion Nero, 2 Tim. 4.17. O! but he suffered him at another time to be beheaded by the same Tyrant: true, for the Confirmation of the gospel by his death, which he had preached in his life. But if the limbs of Satan may take away our lives, where is then our victory? What courage can we take from such a Conquest? Answ. It is neither our liberty nor life that we fight for: It is for the love of God, it is for the life of God, the life of grace, the life of glory; and of these they can never deprive us. Saint Paul in a spiritual confidence, challengeth all men, and all things that ever were created. Angels, Principalities, powers, things present, things to come, height, depth, life, death and the rest, to separate him( if they could) from the love of God which is in Christ Iesus, Rom. 8. And upon this persuasion, he did war manfully against Satan and all his complices: So should we, for if the frame of nature should shake, and the course of nature change; if heaven and earth conspire against us, if sea and land should oppose us; if all the Monarchs of the world should set their armies upon us; if the sorrows of death, and the pangs of hell should compass us; still we must hold on in our Christian course, and hold out in our spiritual warfare; fearing those oppositions no more then the heavens were afraid, when Nimrod and his fellowes would have built up a Tower unto them. fear not( saith the Prophet to the Church, Isa. 41.10, 11.) for I am with thee, be not dismayed, for I am thy God, I will strengthen, I will help thee, I will uphold thee. Behold all they that were incensed against thee shall be ashamed, and confounded, they shall be as nothing, they that strive with thee shall perish. again, verse 14. fear not thou worm jacob, though thou art but as a worm, that every one treads on, yet fear not; thou shalt one day tread upon them; they are no more able to overcome thee, then they are to overcome thy captain, thy guide, thy shield, thy strong Tower, thy deliverer, thy protector, the God of Peace, keep thou close to him and thou needest not fear them. Be thou with him in the affiance of thy heart, and he will be with thee, either in deliverance or assistance. Honour him so far as to trust him, and he will honour thee so far as to protect thee. In this assurance go on courageously, fight manfully against Satan and all his assaults, in his temptations, persuasions, and in persecutions, which by his instinct are raised up against the Church. It will be a shane for us to begin well, to encounter Satan for a 'bout or two, and then to give over: like Ephraim, to turn back in the day of battle; to forsake our Colours, to run from our captain; considering that our enemies, against whom we fight, are sure to be conquered, and bruised under our feet; he that will fight the fight, must never give over till he hath finished his course, as Saint Paul did not, and then he shall receive the crown of righteousness as Saint Paul did. Christ suffered many afflictions; but never restend till he had finished his course, which was not till he even finished his life. What time he cried out, Consummatum est, It is finished. Let us look unto this Author and finisher of our faith, our captain in whose Camp wee serve: let us follow him in the course of Christianity, that so no opposition may be impediment to our constancy and perseverance; not playing the carnal Apostates with Demas, nor the heretical, with Hymeneus and Philetus, nor the scornful, with julian the Emperour, nor the spiteful, with Alexander the Copper-smith. What a dishonour will it be to our Christian Profession, what a hazard to our own salvation, if we thus give over like Cowards; if we that have given our names to Christ, do revolt from him, and be found fighting under the Colours and conduct of Satan: Satan, whom we might have conquered; Satan, whom God hath promised to bruise under our feet; for shane let this promised victory animate us against all enemies, let it spur us on to constancy and perseverance. It may strike terror to the hearts of all those that are the instruments of Satan, 5. use of terror. false Teachers, persecutors, and the rest who disturb the peace of the Church. God shall bruise their captain Satan under the feet of his Saints. And not onely him, but them: for Satan is a name that may be and is applied to all the Adversaries of the Church both men and Divels. All these do discover their own folly, in opposing the people of God; they do but shoot at the heavens, and cast stones at the wind; in dealing thus they do but labour in vain: they do but sail in the Aegean sea( as the proverb is) incomber themselves in dangers and difficulties: it is as easy for them to pluck the sun out of Heaven, as to pluck the Saints out of Gods favour, or to work their final destruction. Wee know that now the enemies of our peace do make themselves strong against us, they plot and practise and hope to accomplish their intendments. But see their folly! the Lord is still the same; the same in his purposes, in his promises; he hath promised and will perform it; that they shall be trodden under our feet; he hath performed it in times past. julian the Apostate, to roote out the Christians, licenced the Jews to return home, and to build up jerusalem; he allowed them money, and gave them liberty, supposing by rearing up the Jewish Ceremonies, to supplant the new Religion by the old: Well; the Jews fell to work, laid their foundation, provided all things needful, and began to build: suddenly there broke out an earth. quake, and overthrew their work; lightnings fell from Heaven, and burnt their tools is their hands, and their coats on their backs: so that striving against the Church, they did but strive against the Lord Christ, whose purpose it is unpossible for man to evacuate. The Papists( Sermon of the signs of the latter day. as Luther) desired the coming of the Emperour Charles the fift into Germany to destroy the Lutherans, and to re-establish their Tyrannicall power; and what dancing, leaping, and triumph did they prepare against his coming? brags above measure, rejoicing, singing, laughing, leaping and clapping of hands was heard amongst them which hoped to bath themselves in our blood? with open mouth they cried out, Our Saviour cometh, Our Saviour cometh,( meaning the Emperour) They laid their heads together, whispered one with another, took council, and concluded with what Army, with what furniture, with what weapons they would set upon us, as though they had us presently in hold: but God Almighty in whose hands are the hearts of all Princes, suffered not his honour to be taken from him; but as one which is all truth, stood to his promise, compelled them to leave unto him his glorious title: we remain by the great goodness of God alive at this day, and they be defeated of their false Saviour. Thus far Luther. To come to ourselves: have not wee of this land seen that it is but folly to plot against the Church? Recall but the Powder-plot, and the Spanish-plot, and ye shall easily observe it. In the year 1588. the Spaniard came with an invincible navy and implacable fury; the ensigns of whose ships was Victory, Victory; brought with them instruments of torture, and swallowed down an abundant hope of our desolation; they threw dice for our wives, and daughters, lands, and Vineyards, houses and heritages, shires and kingdom. But did they accomplish their desire? no surely: their thirst of blood was quenched with water; the waves devoured both their hopes and themselves. So for the Powder-plot Traitors. Did they hit the mark at which they shot? no: they themselves were wounded with their own arrows, and entrapped in their own devices. God revealed their malicious stratagem, and butted them in their own pit. Peircies and Catsbies heads( not far from this place) do now stand sentinel, wh●re they were once Pioneeres. So that all wretched endeavours against the house of God, are like Caligula's enterprizes, who never took any thing in hand, if there were hope to effect it. me thinks wicked men should take notice of this, and consider what a folly, yea, and what a misery it is to attempt any thing against the children of God, for in so doing, they fight against God; they dare the highest Majesty of the Almighty to whet his glittering sword, and take hold of judgement; to put on his Habergeon of righteousness, and the garment of Vengeance for clothing. This should strike fear into their horny, stony, flinty, steely hearts, and make them tremble, maugre their audacity. Whosoever thou art that art opposite to the Church, opposite to the Saints, thou art an instrument of Satan, then sure to fall with Satan. Thou maiest for the present oppress the people of God, trip up their heels with frauds, lay them along with injuries and then trample on them; ride over their heads( as it is Psal. 66.12.) and bruise them under feet; but ere long the case will be altered, they shall bruise thee, together with thy grand captain Satan under their feet. The God of Peace, &c. I conclude all with that notable Oration of Abijah King of judah( having in his army four hundred thousand) made to jeroboam King of Israel and his Army of eight hundred thousand, 2 Chron. 13.8.& 12. ye be a great multitude, and there be with you golden calves; but with us is God himself for our captain, and his Priests with sounding Trumpets to cry alarum against you: O children of Israel, fight ye not against the God of your fathers; for ye shall not prosper. The enemies of the Church have with them golden calves, strange gods, Idols of their own making which shall work their ruin: but the people of God have with them God himself, he is with them, and for them, he is their captain, and will give them the victory. Therefore let all men take heed how they oppose them; in so doing they fight against God, and therefore shall not prosper. Thus ye see how this Scripture serves for terror to the wicked, for comfort to the rest: It hath taught us the safety of a Christian, the duty of a Christian, the dignity of a Christian. First, the safety of a Christian, he is sure of Conquest over all his enemies: he shall stand safe, like unto Mount Sion which cannot be moved. Secondly, the duty of a Christian; sith he is sure of Victory, let him therefore go on courageously, and hold out constantly. Thirdly, the dignity of a Christian; he is advanced above Satan and all opposites; they are his inferiors, his vassals, they lye under his feet. The Pope thinks it a great dignity for Princes to kneel before him, and kiss his feet: but greater is the dignity of Christians; at whose feet the Prince of the air, and all his followers shall lye prostrate. FINIS. Feb. 20. 1638. Imprimatur SA: BAKER.