2 Peter 2:11

HEere is an Argument à Majore, against them that inveigh against Authority; in that they take more upon them than the very Angels themselves. First, They are weake; the Angels are powerfull. Secondly, They are wicked; the Angels are holy. Thirdly, They are bound with the fetters of Mortality; the Angels cannot dye, and are at perfect Libertie. Fourthly, God hath subjected them to Magistrates; the Angels know no Superiour but Christ and God himselfe. Yet these men raile against Rulers, the Angels doe not: these dare, the Angels dare not. Plus audent, qui minus valent. The impotent are most audacious.

But this seemes marvellous, that the Apostle should acquit the Angels from being contumelious against Magistrates. For why should they be enemies to that sacred order, whereof they know God to be the Author? Why should they use up against that Power, which is joyned with themselves in the same Ministery and deputation?

These doubts have made some of opinion, that this is meant of the evill Angels. But that exposition must needes be full of absurdity: for why should he excuse devils from blasphemy, whom he knowes to be the fathers of blasphemy? Or make Satan so favourable and modest, as if he durst not meddle with kings? Whereas his malice is deadly against all men, but most impetuous and violent against Princes. Every kingdome on earth is an eye-sore to the kingdome of hell. Government conformes men to civill obedience and peace; both which are hatefull to the fountaine of sinne and fedition. It is his maine policy, to bring in anarchy and ataxy. Give him but way to breake our rankes he will soone rout and vanquish all our forces. He feares not to curse nor crosse any king upon earth, that is not afraid to blaspheme the King of heaven.

It must therefore be understood of the good Angels. But why are they justified from the blasphemy of Princes? Kings are their speciall charge, they are the invisible guard of Majesty: Protection they afford, never malediction. Answer, Distinguendo tempora, concurrent omnia. Let us distinguish of the time, and all will be easy. In those times, the Magistrates were cruell, bloody, savage wolves, sucking the goare of Christians, haters of the Gospell, enemies of Iesus Christ. Now the holy Angels had the custody of the Church, the tuition of every beleeving soule. Therefore those tyrants, that so persecuted their charge, must needs be hatefull to them. Yet they so qualified their just displeasure, that while they abhorred the Princes, they honoured the Principalities: they hated the men, as the instruments of the devill: reverenced the Dominion, as the ordinance of God. This moderation is in the blessed Angels; yet such fury is in humane or rather inhumane beasts.

This I take to be true sense. For the Power and Might of Angels, how farre one is more puissant than many men, and how innumerable those armies be; On Heb. 12.22. I refer you to some of my former Tracts. Their Power makes for our comfort, being exercised in our protection. In our infancy, devils assault our cradles; as a Familiar was said to remove Mauritius in his swathbands; but Angels beat them off, as Abraham drove the foules from the sacrifice. In our strength, devils strive to pervert our goings; Matth. 18.10. Psal. 91.11. perswading us to leape from pinacles, to attempt impossibilities or dangers: Angels then keepe us in our wayes. Devils would devoure our substance, children, servants as they did spoile Iob: Angels defend us from their rage, Gen. 31.1. as they did defend Iacob. The Pestilence rageth in the streets, Angels keepe it from the tabernacles of the righteous. Devils secke the ruine of kingdomes; it was Satan that tempted David to number his people, by which he lost such a number of his people: Angels fight for their defence, as that Angell did for Israel against the Prince of Persia. Dan. 10.13. Angels were the Ministers of the Law, an Archangell the messenger of the Gospell, he that was Gabriel, which signifies, the strength of God, came to bring newes of the God of strength. One Angell slew one hundred eighty five thousand enemies in one night: one Angell cheared millions of soules by the tidings of one day. This is their Might, and this is their Ministery ordained for our good by the God of mercy.

The Summe Whereas the Angels, &c.] Angels doe reverence to the institution of God; and are so farre from accusing bad governours before the Lord, that they honour their Principality in the world. Indeed evill Magistrates have plagues enough waiting upon them; more than pleasures or flatterers. Heliogabalus thought by the policy of his head, to prevent the extraordinary hand of God: he provides himselfe silken ropes, golden swords, poison in Hyacinths, a turret plated with gold, and broider’d with precious stones; thinking by some of these engines to have ended his irksome life: yet he dyed the death that God had appointed him. But Angels are not enemies to Soveraignty: there is order among themselves; some are higher, some lower; and they obey one another, if not ex pracepto, yet ex consilio.

The world could not consist without order: this sublunary globe depends on the celestiall; superiour causes guide the subordinate. At the first was one confused heape of materials, but then it could scarce be called a world. Gods fiat, which did put an order, visibility, and harmony to things, made it a world. Inequality is the ground of order; one starre differs from another starre in glory: and this was with Gods approbation in the review. If the elements were of equall force, none more operative than another; the world would be like a sea becalmed: fire should have no predominance; nor heat, the parent of generation, above unactive moisture; nor Summer be distinguished from Winter. There must be a disparity among men; all may not be rich, nor all Rulers: but some to command, some to obey; some for the Throne, some for the mill. Unisons make no good musicke, nor is equality any degree to perfection. The Host of heaven knowes and keepes the rules of subjection and superiority: there be Two great lights; the Sunne to governe the day, and the Moone the night. But for this Entaxy and orderly disposition, all would fall to ruine.

The Angels bring not railing accusation against them before the Lord.] Of this that our Apostle sets here downe generally, Iud. ver 9. Saint Iude gives a particular instance. Michael the Archangell, when contending with the devill, he disputed about the body of Moses, durst not bring against him railing accusation, but said, the Lord rebuke thee. Give me leave a little to insist on this example. The occasion of this strife was about the body of Moses. Why, what did Satan care for the carcase of Moses, when his soule was gone to glory? That old politician had a reach in it. Moses though he were often despised living, was highly reverenced being dead: and they that said of him while he was in the Mount, As for this Moses, wee know not what is become of him: could wish, when he was taken to the mount of heaven, would we had our Moses againe. If therefore the devill could have found out Moses his sepulcher, he would have brought a number of Idolaters to the worship of his bones.

From hence arose this disputation betwixt the lost and the blest Angell: Satan examining the cause, why the body of Gods so famous servant should be buried in oblivion; offering himselfe to the search of that holy dust: Michael withstands him, and reproves his sawcinesse in seeking for that which Gods infinite wisedome had concealed.

Moses doubtlesse, was buried with honour: the same God, that by the hand of his Angels carryed up his soule to glory; did also by their hand carry his body to sepulture. Angels beare up innumerable soules to heaven; we never read them (unlesse probably here) the bearers of humane bodies to their graves. Yet thus was Moses honoured: those hands that had taken the Law from God himselfe, those eyes that had seene his Presence, those lips that had so often conferred with him, that face which did so shine with the reflexion of his glory; may not now be neglected, when the soule is gone. God tooke charge of him inclosed within his mothers ribbes, kept him from those Egyptian butchers in her armes; preserved him among the bulrushes, maintained him in the world; therefore hee will regard the carriage of him out of the world. None of his friends shall be troubled about his funerals, God himselfe will be at all the cost. Such is his love and care of his owne, that it never ceaseth, neither in life nor in death, nor after it. Herein he directs us by his owne example, to bring the bodies of our friends to the grave with honour. Birds dye; we finde not many of their bodies; it is likely that they goe into holes, and there end. Nature requires Buriall.

If men had beene imployed in making this grave of Moses, the place might have beene knowne. But he dies in the Mount alone; Angels wrap up his corps, dig his grave, cover it againe; and it is likely, performe his obsequies with the solemne hymnes of heaven. God purposely conceales this treasure, both from men and devils; that he might both crosse their curiosity; and prevent their superstition. Yet that divine hand, which lock’d up this Iewell, keeping the key himselfe; afterwards brought it forth glorious. When Christ was transfigured, this Body which was hid in the Valley of Moab, appeared on the hill of Tabor. Matth. 17. To give us assurance, that the bodies of Saints, when they are deposed, are reposed; and shall be as surely raised in glory, as they were laid downe in corruption. Let all this teach us foure things:

1 That Satan is so farre from having power over us living, that hee cannot touch our bodies being dead; yea, he cannot finde them, when God will conceale them. How tame and poore a thing is that roaring lyon, when the Lambe over-awes him? Hee cannot touch a beast of our heards, nor an haire of our heads, nor a dust of our carcases, but by permission. He must first begge leave, and the Lord will give him no leave, to doe any harme to his chosen.

2 As the Angels did wait at the Sepulcher of their and our Lord, so I doubt not but for his sake, they also watch over our graves. With how joyfull armes doe they take up our soules, that have care of our insensible ashes? O, let us not defile these our bodies in life, which even in death are thus honoured.

3 Satan is the author of superstition. God forbids it, his holy Angels hinder it; who be they that maintaine? If the Lord had liked the adoration of his servants reliques; hee would never have hidden the body of Moses. There could not have beene a fitter object for such a devotion, than the body of such a Saint. Iudge then, with what impudence the Church of Rome defends her idolatry to shrines and fragments. God is carefull to keepe his children from it, they are zealous to perswade their children to it. He hides the whole body of a Saint: but if they can get but the finger, or the toe, yea a naile, a haire; a very straw; they call in their blinde Customers as to a faire, and happy be those lips that may kisse it. How ridiculous is it, that a shaving of our Tiburne should be so reverend at Tiber; that a piece of the contemptible galhouse should be worshipped at Rome? Iustly herein are they become the spectacles of folly to all the world. Iohn Baptist hath so many heads, that they cannot tell which is the right. God made him but one, Herod left him none, the Papists (as if he were another Hydra) have furnish’d him with a great many. Christs crosse is so multiplyed, that that which one ordinary man might beare; if the peeces were gathered together, would now build a Pinnasse of an hundred tunne. Yet they will tell us, that every shiver came by revelation, and hath done miracles: but this to mee appeares the greatest miracle, that any man should beleeve them. It is folly to place Religion in those things, which God on purpose hides from us. It is not his property to restraine us from good. If Reliques had beene allowable, Moses his body should have beene publike to all Visitants.

4 After all this, the Angell does not revile the devill, nor curse him with execrations: but remits revenge to the owner, puts over his payment to his Maker; The Lord rebuke thee. Now if an Angell will not curse a devill, a professed and malicious enemie of goodnesse, of whose amendment there is no possibilitie: how shall we dare to blaspheme those, who (though for the present finfull enough) may be brought to repentance, and finde forgivenesse?

They bring not railing accusation against them before the Lord.] From this Angelicall moderation, we learne three things: First, not to accuse. Secondly, not to raile. Thirdly, to be afraid of such sinnes.

1 Not to Accuse. This is one of the most significant names of the devill, to be an accuser of the brethren. Love covers a multitude of sinnes, malice discovers what should be concealed. Cham makes sport with his Fathers nakednesse: Shem and Iaphet will hide from others, what they will not see themselves. These are the sonnes of Noah, yea of God: Cham is not worthy of the one, and hath quite lost the other. Not content onely to be a witnesse of his unnaturall sight, he proclaimes it, and accuseth his owne father. Sinne doth ill in the eye, but worse in the tongue. Cur aliquid vidi? was the Poets complaint: his tongue had not thus complained of his eyes, if the trust of his eyes had not been betrayed by his tongue. To have Conscia lumina, might be his fate: but to have patula labia, was his fault. Ungracious Cham saw, and laughed: his fathers shame should have been his: he had his being from those parts that were so deformed; which might have begot in him a secret horrour. He is a gracelesse man that makes sport with the cause of his sorrow. This was bad, but to blab it was farre worse: as all sinne is a deed of darkenesse, so to be buried in darknesse.

Howsoever it is our fashion, to make our selves merry with the sinnes of our brethren; yea (which is more unnaturall impiety than Chams) to publish the nakednesse of our spirituall fathers to their enemies; and it is a rare merriment that breakes up without some jest or tale of a Priest: yet our tongues offend more in this, than did their hands: the report of sinne is often as bad as the commission. A Christian sees his brother fall with sorrow and silence. Shem and Iaphet heare and grieve, but dare not see: they will not goe forwards to behold it, but backward to hide it: and without daring to looke back, they will rather adventure to stumble at their fathers body, than to see his shame. Grieve they did to thinke that they who had so often come to their holy father with reverence, should now in reverence turne their backes upon him; and clothe him in pity, who had so often in love clothed them. But such was their goodnesse; they did it, and said nothing. As this commends them, so let it teach us. The sinnes of those we love and honor, we must heare of with indignation, beleeve with unwillingnesse, acknowledge with griefe, hide with honest excuses, and bury in silence. For commonly they infect others by example, but alwayes prove us to be uncharitable.

But is it lawfull for no man to accuse? Enormities may then passe without censure among us, as murders doe in some States without apprehension; where no man will stop the homicide, for feare of being counted a hang-man. Yes, there be some deputed for this purpose. Paul mentions the House of Cloë, 1 Cor. 1.11. from whence he had information of the Corinthian disorders. Answerable to which, we have the office of Church-wardens; they are the house of Cloë; bound by oath to present misdemeanors, that sinne may have a just censure. I know that this place may be abused, not only by connivence, but spleene. He that with a particular heart-burning, presents his neighbour, though his accusation be just, his affection is unjust: and in doing that he sinnes, which he had sinned in not doing. The complaint may be true, and the complainer false. The one is punished, the other cannot be commended. When Paul bad them salute with a holy kisse, he implied, there is a kisse that is not holy. Informers of penall statutes make often just complaints; but because their end is not the correction of faults, but fishing for the mulcts, or wreaking their spleenes; they doe the office of devills. Yea, there be false Zibaz’s, that unjustly accuse honest Mephibosheths, to get away their lands and places. These out-doe mischiefe it selfe.

But let them accuse to whom it belongs; yet alas, there is an Omnia benè, that swallowes all vanities. Drunkennesse, uncleannesse, swearing, profanation of the Sabbath, goe abroad all the yeere: but when the Visitation comes, they are lock’d up with an Omnia benè. This is not that charity which covereth sinne, but a miserable indulgence that cherisheth sinne. In the Creation there was an Omnis benè, all things were exceeding good: in our Redemption was an Omnia benè; He hath done all things well; he hath made the blinde to see, and the lame to goe; Heere was an Omnia benè indeed; but there never was an Omnia benè since. But for private men, falsely or maliciously to accuse their brethren, is to be Satans deputies. We have a proverbe, It is a shame to belye the devill: but they are past shame that belye the Saints. If we will accuse any, let us accuse our selves. It is for a Pharisie to accuse the Publican, I am not as this man: the Publican doth not accuse the Pharisie, but himselfe. Satan doth continually accuse us to God; if we humbly accuse our selves, his Bill shall be throwne out of the Court.

2 Not to raile: this is indeed properly the language of hell. Angels doe not raile, devils doe: Angels doe not curse, devils doe. You need no other proofe, who be the children of Satan, than railing invectives. You may know what Countrey-men they are, as the wench said of Peter, For their speech bewraieth them. The language of heaven is praise and Hallelujahs, no execration was ever heard there. The language of hell is cursing and gnashing of teeth. Alas, that such a language should be heard upon earth! Thinke of it, ye inhumane scolds, and gracelesse blasphemers; who are able to turne the calmest Thames to a tempest; who as if you had been bred only among Beares, know no other dialect than roaring, cursing and banning one another: it is the tongue of hell you speake, as men before-hand learne the language of that countrey, whither they meane to travell. Ismael was a foe to all men, and no man was Ismaels friend: you have abused all; sworne away the feare of God, the love of man, the guard of Angels: what friends can ye now expect, but they that speake like you; devils? If a man be evill, why doe ye curse him? It is Satans desire to wish a man worse; and it is your owne common saying, Doe not curse him, he is bad enough. If he bee good, why then doe ye curse him? Your curse is an arrow shot against a stone, Resiliens percutit dirigentem, it shall wound your selves. Some having begun to curse, though they meant it at man, yet suddenly divert it to Satan; but let them reade and tremble: When the ungodly curseth Satan, he curseth his owne soule. Eccl. 21.27. The devill delights to heare us curse him: that Fox never fares better, than when he is curs’d. But put away all bitternesse, and if you must be bitter to some, be bitter to your owne sinnes. Rent your hearts, whose tongues have rent the glorious Name of your Maker. Remember the penitent Publican; Luk. 18. because he had thought sin, he smote his brest: because he had spoke sinne, he taught his tongue to comfesse: because he had acted sin, he stroke with his hand, the instrumennt of action.

Now, if it be so wicked to revile equals, what is it to raile at Princes? which is the heart of the Text. Will you see the odiousnesse of this sinne in one example? Shimei cursed David, 2 Sam. 16.7. Come out thou bloody man, and thou man of Belial. It was bad to curse, worse to curse a king, but to curse an afflicted king, worst of all: addere gravato gravamina, and to persecute him whom God had humbled. Every word was a slander: he cals him an usurper, a man of blood, and that of Sauls house; how false! God sent for him out of the fields to be anointed, how was he as Intruder? The man after Gods owne heart, is branded for a man of Belial. Hee that regretted for but the cutting off Sauls garment, is reproched as a man of blood. If his hands were stained with blood, it was not of Sauls house. It was his servant, not his master, that bled by him. But malicious men care not for truth, but for spight. Did not David shed the blood of that Amalekite, who did but say, he shed Sauls? 2 Sam. 1.21. How did he bewaile the death of so bad a master; wishing that no dew might fall, where that royall blood was powred out? How indulgent was he to the house of Saul? How did he honour Mephibosheth at his owne table? How did he revenge the blood of Ishbosheth, though his rivall, upon his murderers? who could lesse deserve these aspersions than David? Had Shimei been other than a dog, he had never so rudely barked at a harmelesse passenger. That head deserved to be tonguelesse, that body to be headlesse, that thus blasphemed the Lords Anointed. Cursing is for hell; but let all those learne to blesse, that looke to be heires of the Blessing.

3 We must be afraid of these impreties, as being alway before the Lord. A good man would not admit them, were he sure that God would never take notice of it: but Before the Lord, who dares raile on his delected Image? There is a feare from intire nature; this was in Christ: every Creature feares the ruine of it selfe. There is a feare from corrupt nature; which is a slavish dread of the punishment, not of the sinne: this is in reprobates. There is a feare of Grace, which workes in all, men and Angels, a care to please their Maker. Corrupt feare dreads the penalty, loves the sinne. Gracious feare dreads the sinne, and scapes the penalty. The feare of the Lord is pure, because it keepes the heart from being defiled. 1 King. 22.20. When God said, Who shall seduce Ahab? not one Angell in the whole Host of heaven gave him an ill word, though he were a wicked Prince: not one is willing to undertake this office. Onely the Father of lies puts himselfe forward, I will doe it.

Iam. 2.19. The good Angels feare to doe evill, yea, the very devils beleeve and tremble; and shall not man be afraid to sinne? Shall a peece of mortall dust be thus insolent? O we want their eyes, to behold the infinite Majestie of that God whom we offend: we know not the sweet pleasures of heaven, and the beatificall vision of the Trinity; as the Angels doe: if we did, how would we feare to lose it by our sinnes? we know not the torments of hell, the eternity and extremity of that fire, as the devils doe: if we did, we would feare to incurre it by our sinnes. If the king threatens a malefactor to the dungeon, to the racke, to the wheele; his bones tremble, a terrible palsie runnes through all his joynts. But let God threaten the insufferable tortures of burning Tophet, the wicked (as if either they were just, or this were false) stand unmoved. Bee not deceived, It is a fearefull thing to fall into the hands of the living God, who is even a consuming fire. Heare this, ye that dare raile, and not be afraid: that dare blaspheme, and not tremble: that dare rebell, oppresse, riot, adulterate, plot revenge, and what not, without feare. The Angels are afraid, yet they are in heaven, and sure of the best: the devils are afraid, yet they are in hell, and know the worst: you are betwixt both, and know not which of both shall be your receptacle. O passe the time of your sojourning here in feare: feare the workes of darkenesse, as you feare the place of darknesse: feare the Lord, that he may love you; and love him, that he may delight to doe you good.