William Jenkyn
1 The opposition between sin and holiness is universal; Observ. 1. they never meet but they fight. This enmity flies higher then men, it reacheth even to Angels also. Its in the heart, between a man and himself: outward between men and men, between men and Angels, between God and both, between Angels and Angels; Holiness and sin are irreconcileable. Their opposition is reciprocal. Holiness can never tamely endure sin, nor sin quietly endure holiness. These antipathies can never be reconcil’d. Such is the opposition between them, that they cannot brook one another, notwithstanding all the plausible and rarely excellent qualifications that may be mixt with either. A Saint cannot love a sinner, nor a sinner a Saint, as such: though either be never so beautiful, Affable, Noble, Learned. The Divel meeting with Holiness, and Michael with sin, though both in an Angel, fight and contend with one another. Its in this case as with the dressing of some meats, though the sauce, the mixtures be never so pleasant, the dressing never so cleanly and skilful; yet if such or such an ingredient be put in, the food wil be loathsome to some stomacks, and will not down. Such a one were a good man (saith a wicked person) were he not so precise, pure: And such a one were an excellent companion, (saith a Saint) were he holy and heavenly. Between the Wolf and the Lamb there is an antipathy of natures. Sir Fr. Bacons N•• Hist. Their guts (say some) made into Lute-strings, will never sound harmoniously together. If they live quietly (as is prophesied Isai. 11.6) its because the nature of the one is changed. They who act from contrary principles, by contrary rules for contrary ends, must needs thwart one another. The people of God, may hence be both cautioned and comforted. Cautioned, not to expect to be altogether quiet if they will be holy. Their Legacy left them is, in the world to find hatred and trouble. Joh. 16. ult. They must be men of contention, though Angels for their endowments. Cautioned a so they should be, that they leave not their holiness; for then, though mans contending with them should end, yet Gods would begin; and the worlds friendship is bought at too dear a rate, when with the loss of Gods favour. Cautioned lastly, Pax cum viris, bellum cum vi•iis. not to hate the person of any under pretence of hating his sin; abhor not the body, but the sore: Zeal must not be destroying, but refining fire. No man is so good, as for all things to be beloved; no man so bad, as for any thing but sin to be hated. The people of God may hence also be comforted; when they meet with most contention from men, it is but what Angels have met with from Divels: nay, what Christ hath met with from men and divels. As Christ is our Captain, so Angels, yea, Archangels are our fellow souldiers, nor shall we any more miscarry, then either. The worlds bad word, is no bad sign. Two things much speak a man; his company that he keeps, and his commendation which he receives. Wicked men cannot speak well of them who cry downe their sin: nor is their discommendation any disgrace.
2 Satan is overmatch’d in his contentions. Observ. 2. Michael an Archangel, a good Angel, contends with him. Although all the Angels are equal by nature, Corpora crassiora & inferiora per subtiliora & potentiora, quodā erdinereguntur; Omniacorpora per spiritum vitae; & spiritus vitae irrationalis, per spiritum vitae rationalem; & spiritus vitae rationalis desertor & peccator, per spiritum vitae rationalem & pium, & justum, & ille per ipsum Deum. Aug. de trin. l. 3. c. 3. and created with equal power, yet was the power of the faln Angels much impaired by, and for their Apostasie; and as the holy Angels exceeded them in other qualifications, so likewise in this of power. Good Angels, though they are not Omnipotent, yet had they not that chaine put upon them, which was put upon the bad, immediately after their fall, whereby they are both restrained from what they would; and oft, from what they can. This subjection of the bad Angels is manifested by Angustine, from that order which God hath placed among the Creatures: The bodies (saith he) which are more gross and inferior, are ruled in a certain order by the more subtle and superior. All bodies are ruled by a spirit of life, and the irrational spirit of life by the rational; and that rational spirit of life which fell and sinn’d, by that rational spirit of life which is holy and righteous; and this holy Spirit by God himselfe. Nor do we ever in Scripture read of any contention between the good and evil Angels, wherein the good had not the victory, Revel. 12.8. The Divel and his Angels fought and prevailed not: Dan. 10. and ver 9. He was cast out unto the earth. The Divel never fights, either himself, or by his Instruments, but he is foyld, but he falls: Besides, the good Angels ever contend for and by a great God, under a glorious and victorious Head and Captain, Jesus Christ; against a cursed, yea, a captivated enemy, who cannot lift up an hand further then the Captain of the good Angels, pleaseth; in a good cause, for the honour of God, and the welfare of the Church; should they ever be foyld, their Captain would lose the most glory. How good is God, to order that the best Creatures should be the strongest! How happy Saints, in that they have, though an invisible, yet an invincible Life-guard, an Army of Angels to pitch their tents about them, Psal. 34.7. whose safety thereby, can be no more then shadowed by mountains of full horses, and Chariots of fire! If any thing do sometimes befall them afflictive to their sense, yet nothing can befal them destructive, nay, not advantageous to their souls. How great is our interest to continue our Guard! These holy Spirits are driven away by our filthy conversation, like Doves that cannot endure noysom places. They will protect none, whose protection drawes not allegiance to their great Lord and Master Jesus Christ. Oh give not the good Angels cause to say of us, as David of Nabal, 1 Sam. 25.21. Surely in vain have we kept all that they have, &c. A man without Angels is not without Divels. Miserable is it for the poor sinner to be like a Lamb in a large place, exposed to the cruelty of the Wolf, in stead of being defended by the care of the Shepherd. Miserable (lastly) is the condition of every enemy of Christ and his Church, who joynes with that Head, and fights under that Leader which is sure to be foyl’d; that walks according to the Prince of the power of the air; that wars against the Angels of God, yea, with him, the God of those Angels. And how can they expect, who have fought for Satan against Michael in their life time, that Michael should contend with Satan for their souls at their deaths?
3. Observ. 3. In all contentions our care should be that our cause be good. Michael contended in a righteous quarrel. Its commonly seen, the hottest contentions are bestowed upon the unholiest causes. Idolaters cry out louder and longer for Diana of the Ephesians, wicked men more strenuously strive for the promoting of the Divels Kingdom, then the Saints do for the advancing of Christs. How loud did Baals Priests cry to their God for help, 1 King. 18 26, 28. and how cruelly did they gash their bodies when the reputation of their dumb and deaf Deity was hazarded! How eager were the men of Ophrah, Judg. 6.28. that Gideon might be put to death for throwing down of the Altar of Baal! But what a shame is it, that blind Zeal should be more eager and active then that which is inlightned! The goodness of that for which we contend, only commends the greatness of our fervor in contending for it. The more fiery and furious a horse is which wants eyes, the more dangerous to himself, and others, is his career. The higher and stronger the winds are which drive the Ship upon the sands and Rocks, the more destructive and inevitable will be the wrack of the Ship. We must first be sure we have a clear, a Scripture-way, and then how sweet and sutable a connexion is it to be fervent in spirit, when serving the Lord? We should mistrust and fear our course is wrong, Rom. 22.11. when we find our hearts most eager and impetuous; and when we are sure our course is right, we should be ashamed that we are so faint and sluggish.
4. Satan contends with the strongest, even with the strongest Angel. Observ. 4. No Excellency can exempt any one from his onsets. He adventured upon Christ himself. The most famous Worthies mentioned in Scripture, Job, Marth. 4. David, Peter, &c. could not escape the Divels encounter. This Serpent set upon our first parents in their innocency. He commonly singles out the Leaders for combate: and they often meet with the sharpest assaults. That Christian which is most Angelical shall find Satan most Diabolical. The Divels malice being most against God, is most against them who have in them most of God: in them he labours to be revenged on him: In the servants he strikes at the Master. And God in Wisdom so orders it, that they who have most strength should be most exercised, to make his graces the more manifested to all Beholders. God was not delighted that Job should be assaulted and tempted, but that thereby Satan should be overcome. And such is the Divels malice, that he will trouble those most in the way, whom he knowes he can least hinder of the end. He contends, though he conquers not. Where he cannot destroy our grace, he will labour to disquiet our peace. Satans assaults are no sign of Gods hatred, nor should they be any occasion of our censures. If we be not so fiercely set upon as others, in stead of censuring them for having no grace at all, let us rather think that they have more then our selves. They whom Satan least troubles, commonly least trouble him. In short, what need have weaklings of watchfulness, when the Divel fears not an Archangel? A weak Christian, when watchful, is in less danger then the strongest when secure. He who sets upon an Angels strength, will not fear humane weakness. If he comes upon those who have nothing to help forward his Conquest, he will come with a courage upon those who bring him weapons. In the best of us there’s a strong party for Satan to joyn with all.
5. Observ. 5. The more God advanceth any in gifts and employments, the more Satan molests them. If this Archangel were not (though some think he was) employed about the burying of Moses’s body, yet sure we are, he was here employed in contending for God; and that he was a choice, if not the cheifest of all the servants that God kept in this great family of the world; the great minister and messenger of God to perform his masters pleasure in matters of highest concernment. Persons of publick employment are most fiercely assail’d by Satan; they who are set apart to offices, whereby God is most glorified and his Church relieved, are set upon by Satan the enemy of both. We never read that Moses, David, Paul, &c. were molested by the Divel, till they were appointed to be Gods Archangels, (as it were) his Messengers, in delivering, governing, teaching the Church. God never imployes any in service, but ‘tis to oppose Satans Kingdome; and the higher their service is, the hotter is the opposition which they make; and whosoever disturbs Satan, shall be sure to hear of him: the more watchful any one is to do his duty, the more watchful is Satan to do him hurt,: commonly God shewes his servants in their entrance into duty, what they are like to meet with in the continuance thereof; and thereby he gives them such proof of his faithfulness in supporting them, that all the rage of hell afterward shall onely prevent security, not overthrow faith; awaken, not dishearken them: And ever as the servants of God are afflicted, so are they fitted for his service; God is but trayning them to a due expertness in high emploiments. The more any one contends for God, the more let him expect to contend with Satan: They who most stop the divels mouth, least stop his malice: Reckon upon Satans wrath, if thou goest about Gods work; they deceive themselves who expect to be quiet and serviceable at the same time, such groundless apprehensions are but the inlets to apostacy, and make us to forsake our duty, because we cannot perform it with our outward ease. To conclude; Satans opposition should not discourage us from duty, nay we should look upon it is an hopeful sign of the conscionable discharge of our duty. Let us be sure that we are imployed by God in his work; and that we labour to perform it after his mind, and then let us account opposition our encouragement and crown, as being that which almost only meets us in a good Cause.
6 Decent burial belongs to the bodies of the departed. Observ. 6. God himself buried Moses; nay (as most think) the grand Argument whereby Satan disputed with the Archangel, Vid. Jun. in loc. for the publickness of Moses his Sepulcher, was the known fitness of bestowing a comely burial upon the bodies of Gods servants; nor did Michael at all contend that Moses might not be buryed, but that the Divel might not be at the Funeral, or not have the interring of him. Gen. 23. Nature it self teacheth a decency of Burial. The very Heathens readily entertained Abrahams motion to sell him a Burying place; yea, they had it in their own practice; Ver. 6. In the choice of our Sepulchers bury thy dead. And want of burial is so hateful, that some have been more restrained by the fear of not being buryed, Gen. 25.9. Gen. 47.30 Gen. 50.25. then of dying. Abraham was buryed in the same cave with Sarah; after him, Isaak, Jacob, Joseph; there also was Rebecca bestowed. And when the Kings and Judges of Israel are recorded, their Burials with their places are also mentioned; of which there are three ranks, 1 Some deserving ill, only buryed in the City of David (the upper part of Jerusalem, wherein was the Temple and Davids Palace) but not in the Sepulcher of their fathers; thus was Jehoram, 2 Chron. 21.19. Joash, who fell to Idolatry, 2 Chron. 24.16. and Ahaz, 2 Chron. 28.27. 2. Others who were good Kings, were buried in the City of David, and in the Sepulchers of their fathers. And 3. Some of the highest Merit were buryed in the City of David, 2 King. 9.37. in the Sepulchers of their fathers, and in the upper part of the Sepulchers of the Sons of David; as Hezekiah, 2 Chron. 32.33. Nor was it a smal judgment that God inflicted upon Baasha and Jezabel, Jer. 22.19. that they should be buryed in the bellyes of dogs, that Jehoiakim should be buried with the burial of an Ass, drag’d out by the heels, and cast into a ditch; Isal. 14.20. Psal. 63 11. and that the King of Babylon should not be joyned with the Kings in burial. Neither was it a slight imprecation which fell from David, Let them be a portion to Foxes; nor a smal threatning, Jer. 14 16. That the bones of the Kings, Priests and Prophets should be taken out of the grave, and laid open to the Sun and Moon. 2 Sam. 2.5. Hence David highly commended the burying of Saul (though a bad man) for a good work. As of a sore judgement, doth the Church complain, The dead bodies of thy servants have they given to be meat to the fouls of the Heaven, &c. there was none to bury them. Sutable it is, Psal. 139. that so choice and curious a piece of Gods work-manship as mans body, should not be carelesly laid aside; yea, it hath been repaired, redeemed, as well as made by God; Gal. 4.4 5. Eph. 1.1.7. 1 Cor. 6.20. partner in Redemption with the soul, and bought with the precious bloud of Christ. The body also God hath sanctified, it’s his Temple. The Oyntment of Sanctification rests not only upon the head (the soul) but diffuseth it self to (the body) the skirts also. 1 Thess 5.23 The chair where the King of Glory hath sate, should not be abused. With the bodies of our deceased friends, we had lately sweet commerce: The body of the wife was lately entertained with dear embracement: The body of our child, a piece of our selves: The body of a dear friend, what was it, but our self divided with a several skin? The body of a faithful Minister, an earthen Conduit-Pipe, whereby God conveyed Spiritual comforts to the soul. The body when living, was a partner with the soul in all her actions; it was the souls brother twin: what could the soul do without it? Whatever was in the understanding, was conveyed by the sense. The soul sees by the bodies eyes, hears by its ears, works by its hands, &c. yea, even now still there is an indissoluble relation between the dust in the grave, and the glorious soul: as the union of Christs dead body to the deity, was not dissolved in the time of its lying in the Sepulcher. Burying places were not (among the Jewes) called the houses of the dead, but of the living. The body is sown, not cast away; it is not dead, but sleepeth. The grave is a bed, and the Church-yards sleeping places. In short, the glory of the bodies future estate, challengeth the honour of burial. All the precious Oyntments bestowed upon the dead of old, had been cast away, had it not been for the hope of a Resurrection. A great Heir that shal hereafter have a rich Inheritance, is regarded, though he be for the present in rags. And this decent burial of the dead, discovers the more then heathenish barbarousness of Papists, who do not only deny, but recal the granting of burial to the dead bodies of the Saints, Paulus Fagius Pet. Martyrs Wife. digging them up again, as they did at Oxford and Cambridg, in Queen Marye’s time. Herein worse then heathens, as testifies the greater humanity of allowing Interment, in Alexander to the body of Darius; Hanibal, to that of Marcellus; Caesar to Pompey. The comfort of Saints it is, that the happiness of their souls, is not confined to the burial of their bodies. Precious in the sight of the Lord is the death of his Saints; Psal. 116.15. Psal. 139.16. who carefully keeps every one of their bones: and as he left not one out of his book when he made them at first, so to be sure, neither shall one be missing when he will remake them; their very bodies being the members of Christ, and part of that lump whereof he was the first fruits. C•r. 15.20. To conclude this, the care (yet) of a dead body should not be comparable to that of a living soul. What profit is it for the body to be embalmed, and entomb’d richly, and the soul to be tormented eternally? As great a folly is the respecting of the vile body, joyned with the neglecting of the precious soul, as for a frantick mother only to lament the loss of the coat of her drowned child. Nor lastly, ought this care of the bodies of the departed, though formerly never so holy, amount to a superstitious reverencing of their Relicks. Some think that the prevention of this sin was the ground of Michaels contention with the Divel. But sure we are, though the divel could not obtain a licence for this sin, of Michael, he hath obtained command for it, Vid. Concil. Trident. Sess. 24 from the Pope. It’s hard to name that martyr’d Saint, who hath not left some limb behind him to be adored: to name this folly is to confute it; for besides its Idolatry and derogation from the merits of Christ; it’s injurious to the Saints themselves, giving their bodies only insepultam sepulturam, keeping them from their honour of rest, Jer 8.1, 2. and bringing them into the compasse of a condition threatned as a curse. yea Lastly, Isa 18.14, 16. this popish foppery of adoring relicks, is ridiculous. The very Popish Historians tell us, that the bones of the worship’d have prov’d afterwards to be the relicks of theeves and murderers; and common observation proves, that the cross of Christ, the milk of the Virgin, and the relicks of Saints are increased to such a proportion as makes them more the objects of derision then adoration. The best reverence we can give to the departed, is to respect their spiritual relicks, their holy lives and example.
7 Satans aim in every contention, is to draw to sin: Obser. 7. The body of Moses, Satan regarded not any further, then to hurt the souls of the Israelites: All his contentions with Christ, were purposely to win him to sin. If ever Satan desired any thing which was good, yet ‘twas after an ill manner, or to a wrong end: He would not contend against your estates, lives, liberties, were it not to get advantage against your souls. As God in all his contentions with us, aimes at the advancing of our holinesse; so Satan propounds this as his end of every contention, the drawing us to wickednesse. He would not have contended against Jobs children, goods, body &c. had he not aim’d to drive him to distrust and impatience. He had not winnowed Job of worldly comforts, but for the winnowing him of his grace; Luke 22, 31. Satan (saith Christ to Peter) hath desir’d to have you, and winnow you as wheat; but I have prayed for thee, that thy faith fail thee not. The drift of the Divel, was to sift out Peters faith: All the storms he raiseth against godly Ministers and Christians, are not so much against their persons, as to hinder from holy performances: When he casts some into prison, disgraceth, impoverisheth, kils them, his aim in all this is, that he may hinder the doing of good. He will allow all worldly enjoyments, if thereby he may the better accomplish the end of drawing to sin: He is a Spirituall, and a malicious enemy; spirituall, Gratia morsus Diaboli. and therefore spirituall morsels are only suted to his pallat; Grace (like that herb call’d morsus diaboli) is that which he nibbles at; throw him this head over the wall, and with Joab, he will soon raise his siege. He is a soul-adversary, and no blood is so sweet to him as the blood of souls. Give me thy soul (saith he) and keep thou (nay, I’le give thee) thy goods: Our enemies are spirituall wickednesses ἐν ἐπουρανίοις, in heavenlies, Eph. 6.12. i. e. heavenly things. He is a malicious enemy, and well he knows that the greatest hurt he can do, is to take away the greatest good; as he most strikes at the best men, so most at the best things in men; their grace: their soul, he is truly a murderer that aims at the heart. God deals with his people in a way of chastisement, the Divel deals with them for destruction; he contends not to take away our gold, but our God: Its the most diabolical disposition, to endeavour to put people upon sin, not to be willing to be miserable alone; nay not only to be willing to follow, and go along with others to hell, but to make them follow, or go with us; what a true born progeny of hell did those Papists shew themselves, who drew timorous Christians to recant, and then put them to death, that so they might be murderers of soul and body at once? and who daily by the Jesuits (Satans factors) compasse sea and land to make proselites; let it be the greatest fear of every Christian, lest others should be so much as occasioned by them to sin: grieve much when any sin; most, Psal. 69.6. when by thy means; Pray that none may be confounded for thy sake. Our greatest contention should be to advance holinesse; all the good which Satan doth to the body, is to hurt the soul; so all the hurt which any (in place) do to the bodies of others, should be for the good of their souls; as Satans lenitives are poysonous, so our very Corrosives should be Salubrious.
8. Obser. 8. Satan can bring colourable reason for the fowlest practices; even for that which he intended should be the sin, and Idolatrous snare of Israel, he can dispute, and that with an Archangel. It’s probable he here argued for the fitnesse of burying Moses’s body in a known place, from the eminency of the mans piety and worth, while living; from the great unseemliness, that so faithfull and publick a servant of God should be buried in hugger mugger; what? Psal. 112.6. (might he say) shal not the just be had in everlasting remembrance? Is not an obscure funerall the way to obscure all that ever Moses did, and at once to make the people forget Gods works, with Moses’s name? As the worst courses may be coloured over by specious pretences, so ther’s none so skilful at this art as Divel; he is an expert logician, and shew’d himself so in this disputation; he can make, as the beautifullest grace, seem deformed, so the most deformed sin, seem beautiful. He puts, as the colour of sin upon grace, so the colour of grace upon sin. Never could the true Samuel have spoken better, then did this counterfeit to Saul at Endor; In the deluding of Saul, he took the help of Samuels prophecy. The Lord hath done even as he spake by mine hand. 1 Sam. 28.17. He often kils men (as David Goliah) with their own sword; he winding himself into them, and them into sin, by that which is the only preservative against sin, the Scripture: He can alledge something good, to hinder from any thing good; he can overthrow duty by duty: he drawes the fairest glove over the blackest hand, and seems to make the worst cause without all danger or absurdity: he had that to say, Mat. 4.6. which the Son of God himself could not refuse; he disputed against him (though fallaciously) with Scripture Arguments, Promissionem objicit, conditionem abjicit. had he had a Psalter, he would have shewn Christ the very place: nor is there any sinner whom he cannot furnish with a Scripture to defend his lust; and such a Scripture as the deluded novice hath neither skill nor will to answer. The truth which Satan speaks, ever tends to destroy truth. In alledging of Scripture, he both colours himself and his motion, and frames himself, according to the disposition of the Parties with whom he deals. He knows the authority of Scripture alway swayes in the School of the Church. Its our safest course, to hold up against Scripture-light, all the plausible Reasons or Scriptures, which Satan brings for any opinion or practice; to ponder, with Prayer, and study, every allegation, and to consider whether in their scope & end, they are not against other direct Scriptures, and the Principles of Religion; for Gods Spirit never alledgeth Scripture, or propounds Arguments, but to lead us into the knowledge, and practice of some truth. This was Moses his rule, Deut. 13.1. to try a false Prophet by his scope. If any Scripture or Reason, be alledged to put us upon sin, though the Text be Gods, yet the gloss and allegation is the Divels.
9. Observ. 9. In dealing with our greatest Adversaries, we must do nothing wilfully, but with the guide of Reason. Michael did not (though he could have done it) here shake off his opponent without answer, or a rational disputation, (though he deserved none;) but to shew, that he did not withstand Satans motion, meerly of a wilful mind, but upon just ground, he answers him, and disputes the case with him. Christ himself did not put off this very Adversary of Michael, Matth. 4. without an answer; and when he refused the most unreasonable request of the sons of Zebedee, he gave a just Reason, Mark 10.40. It is not mine to give, but it shall be given to them for whom it is prepared. Its good, though our Adversaries are stubborn, yet to manifest the ground of all those opinions and practices wherein we oppose them: our courses should be so good, as to deserve to be justified; though our Adversary may so bad, as not to deserve to be answered: and we shall hereby, though not recover him, yet both acquit and quiet our selves, and possibly preserve others from being infected with that sin, which rather our Reason then Resolution, is likely to prevent.
10. Observ. 10 Satan delights to put people upon giving that honour which is onely due to God to something else besides God. He here contends for the Servant against the Master, and for the worship of Moses, against the worship of God.
Satan makes people give that honour to the creature, which is due to God, two wayes. 1. Inwardly, 2. Outwardly. 1 Inwardly. 1. By making people to put their trust and confidence upon something besides God, to make flesh their arm, to put confidence in man, Joh. 31.24. Psal. 20.7. Prov. 3.5. to trust in Horses and Chariots. 2. By making people to set their love and delight upon other things more then God; to love their pleasures more then God, 2 Tim. 3.4. Phil. 3.19. Eph. 5 5. to make gain their godliness, to be idolaters by covetousness, to set their heart on that which was made to set their feet upon. 3. By making them to bestow that fear upon the creature, which is onely due to God; to fear mans threats, more then Gods; and him who onely can kill the body, Isa. 8.13. Isa. 7.2. Isa. 51.12 13. Hos. 5.11. more then him who can throw both body and soul into hell: to walk willingly after the (though wicked) Commandment.
2. Outwardly, Satan makes people give the honour to the creature, which is due to God, two wayes. 1. By the worshiping that for God, which is not; thus the Heathen worship false gods, Mars, Jupiter, Diana, Dagon, Baal, Moloch, Mahomet; and thus Papists give Divine worship to Reliques, stocks, stones, a breaden God. 2. By worshiping God by other means, and after another manner, than he hath appointed. That cannot be Gods worship, which is devised by another, the manner prescribed by himself being refused: the worshipping of God according to mans devises and traditions, shall be as far from acceptation, as ever it was from his institution. He best knows what he loves best.
Nor is it a wonder, that Satan thus opposeth Gods worship, not onely in regard he is an Adversary to God, and strives to break insunder those bands of allegiance, whereby the creature is tyed to the Creator, and to deprive God of his homage; as also because an Adversary to man, whom he endeavours to draw into Gods displeasure; but by the making men to worship thecreature in stead of God, he aimeth to advance his own honour and worship, in the room of Gods. If men come once to be children of disobedience, and sons of Belial, such as will not submit to Gods will, and bear his yoke, Eph. 2.2. John 14.31. 2 Cor. 4.4. Joh. 8.41. Acts 13.10. they walk according to the Prince of the power of the ayre, he is their Father, Prince, God; both in regard of his own usurpation, and their acceptation. In all Divine worship, whatsoever is not performed to God, is performed to the Divel, there being no mean between them in worship; God and Satan divide the world of worshippers, for although in the intention of the worshippers, the Divel be not worshipped, yet worshipped he is, in respect of the invention of the worship, which was Satans devise and appointment; and hence it is, that we meet in Scripture, such frequent mention of the worshipping of Divels. The Gentiles, 1 Cor. 10 20. yea, the Jewes, Psal. 106.37. Lev. 17.7. sacrificed to Divels. And the truth is, Satan his contention that the people might find the way to Moses’s Sepulchre, was but that they might lose the way to Gods service, and find the way to his own; as was more fully shewn in the Explication. Oh how lamentable is it, that so bad a Master should have so much service! that he who sheds our blood, should be more willingly and frequently served, then he who shed his own bloud for us! To conclude, if holy Michael here contended, that others might not worship any other than God, let us more contend that we our selves may not do so. If Satan throw us down, yet let us not cast our selves down. We have another, a better Master, his will let us study; the voice of his Word and Spirit let us hear. Be above all those baits where with Satan a lures to the adoring of any thing in stead of Christ. Know nothing great or good but the service of Christ.
11. Observ. 11. Satans great design is to make the holyest persons the greatest occasions of sin. He had much rather that a Moses, who had so zealously opposed Idolatry, should be Idolized, then one who had himself been an Idolater. The Divel loves to wound Religion in the house of her friend, and with her own hands and weapons: to make Cromwell (a Protestant) to sentence a Godly Lambert to death. Oh how it delights him to overcome Scripture by alledging, not of the Alcoran, but the Scripture! And as he here dealt with the body, so he still deals with the Books and Writings of Gods Moses’s, the men of God: For as he fain would have made him who was the greatest enemy in the world to Idolatry, while living, to have been the greatest occasion of it, when dead; so still he contends by Hereticks, that they who have been the renowned opposers of Heresie in their life time, should be accounted the greatest Patrons of it when dead. Thus the Papists contend that the Fathers, Augustine, Ambrose &c. are theirs, and for their opinions: Thus the Pelagians of our time, that Augustin, Bucer, Vid. John Goodwin, Sion Colledg vi. sited. Ball, are for free-will. But he much more contends, and had rather that a living, then a dead Moses shoud be a stumbling block to others. If one who is holy, may (thinks he) be useful to me by his dust and relicks, how much more by his falls, his scandals, his corrupt examples? Of all others, let those who fear God, take most heed of giving advantage to Satan. When without their knowledg or consent, they are by Satan, only made advantageous to him, it should be their sorrow; but when they make themselves so, it is their great sin.
12. Observ. 12. The worst persons are oft compelled both to have, and express an high opinion of Gods faithful servants. Even Moses, one who was a great opposer of, and greatly opposed by the Divel, is yet secretly by this cursed enemy, greatly honoured. Yea, the people who in Moses his life time would have ston’d him, would (and Satan knew it too) after his death have Idoliz’d him. Our blessed Lord, when he was murdered by his enemies, was by some of them voiced a Just man; Luke 18.18. Act. 24.25. Mat. 11.19. the young man calls him Good Master; even bloody Herod reverenced the Baptist; and Felix trembles at the preaching of Paul. Wisdome shall sometimes be justified, not only by her children, but even by her sworn enemies. The father of Lies, when he alledgeth Scripture to overthrow it, strongly argues that it is the strongest weapon, and hath greatest power over the conscience. God delights to put a secret honour upon his Saints and wayes, and to make even those who love them not, to praise them. Many lewd livers, strictly enjoyn their children to be more Religious. Every Saint may be encouraged in Holiness. God will often make its greatest opposers to extol it: and when in their words they revile it, in their conferences they shall commend it. The praise of an enemy, is equivalent to an universal good report. In short, Let sinners seriously consider how they can answer this dilemma at the last day, If the wayes and people of God were bad, why did you so much as commend them? if good, why did you not more, imitate them also? If Christ were not a good Master, why did the young man call him so? if he were, why did he not follow him?
13. Observ. 13. The greatest respect that wickedones manifest toward a Godly Moses, is when he is dead. While Moses was living he was in danger of being destroyed; now dead, of being adored by the Israelites. Joram when Elisha was living, opposed him; but when dead, laments over him, in that pathetical speech, My father, 2 Kin• 13.14. my father, the chariots of Israel, and the horsemen thereof. Saul disobeyes and rejects Samuel when living, but when dead, he with great pains (though no profit) endeavors to recal, to enquire of him. They build and garnish the Sepulchers of the Prophets, when dead, Luke 11.47. whom (living) their fathers (led by the same Spirit) destroyed. God often makes the worth of his servants to be known by the want of them; and shewes when they are gone, that they who in their life time were accounted the plagues and troublers, were indeed the Preservers and Peace makers of Israel. They shall then know (saith Ezekiel, Ezek 33.33.) that they have had a Prophet among them. And its a work of little cost, and of much credit, to extol the dead. The wicked are not troubled and molested in their wayes of sin by departed Saints. Samson could take honey out of that dead Lion, with which he fought when living, and which he slew because it ror’d upon him. The living who rore and lift up their voices against mens sins, and labour to rend them from their corruptions, shall be persecuted; but when dead voiced up (to advance the reputation of those who praise them) for sweet and blessed men of God. The Papists and many common Protestants, who speak highly of Christ, and call him their sweet Saviour, had they lived in his dayes, and heard him preach against their Lusts, would have hated him as much as, nay, more then now they hate those who have but a drop of his fountain of holiness. And indeed, if a Moses, a servant of God in his life time please wicked men, it is commonly because he is too like a dead man, not so quick and lively against their Lusts as he should. Its not the Idolizing, but the imitating of the Saints, that shews our love either to God or them.
This for the second part of this verse, the strife or contention it self. The third followes, viz. the carriage and deportment of the Archangel in this combate. And first to speak thereof as it’s set down Negatively, in respect of his inward disposition, so it’s said, that he durst not bring a rayling accusation.
Two things are here to be considered in the Explication.
1. What it was which Michael did forbear; viz. to bring a rayling accusation.
2 Why it was that he did forbear it? He durst not bring it.
1 Κρίσις βλασφημίας per Hebraismum idem valet apud Judam, quod apud Petrum κρίσις βλάσφημος. Piscat. in Jud. Judicium maledicum. Piscat. Maledictionis judicium. Bez. Execrabile judicium. Vulg. in Pet. Judicium blasphemiae. Vulg. in Jud. For the first, The thing forborn is here said to be a rayling accusation. The Greek hath κρίσιν βλασφημίας, an accusation of blasphemie, of rayling; and Peter, 2 Pet. 3.11. calls it, 〈Greek〉, a railing, or blasph mous judgment, or accusation; both places are rendered by these words, railing accusation; a judgement or accusation of railing, by an Hebraism, importing the same in Jude, which a blasphemous judgment, or accusation doth in Peter.
In the opening whereof,
1 I shall shew you what is meant by this κρίσις, here rendred accusation or judgment?
2 What the Apostle intends by a railing accusation, or the railing of the accusation?
3 Wherein consists the sinfulness of that railing accusation from which this holy Angel did here abstain?
1. For the first, the word κρίσις, here translated accusation, properly signifies a sentence or judgment past upon a person, as appears by sundry places of Scripture and therefore this accusation must needs be such a charging of another with some hainous crime, as whereby we judg and sentence him to be guilty of the Crime, and by reason thereof, of punishment: So that here, the Archangel, notwithstanding Satans person, cause, and carriage, were wicked, did forbear to bring any charge against him, whereby he might appear to judge or sentence him as guilty of punishment. Nor do we find in Scripture, (and here in this place the contrary is clearly manifested) though holy Angels were often employed as the Messengers and Ministers of God against the wicked, to withstand them, and to execute upon them Gods judgements, that they at all censured them, but ever they left the judging of them to God; a practice sutable to a gracious person, and acceptable to God, who though he requires publick, yet forbids private judgement. When he calls and ordains any to judge others, and to pass sentence upon them for their offences, ‘tis their duty to perform his pleasure, though with the displeasing of any; but when he calls them not, they must not judge others for the pleasing of themselves. Publick Judgment is required by God of Magistrates, for the suppression of Injustice, and the protection of the innocent; but private judgment past upon others, it being without any lawful call from God, meerly out of private revenge and personal hatred, is frequently in Scripture forbidden, and here by Michael forborn. His work was a work of service, not of Judicature. He was fellow creature with this (though evil) Angel, not a fellow Judge with God. Michael and the Divel were now both pleaders before God, and God only was to pass sentence. Michael opposed the practice and attempt of the Divel, and might judge it evil; but he censured not his person, a work which he left to God: though the Divel deserved to be judged for his sin, yet God deserved not to be robbed of his glory; and Michael would not do a work, which God never commissionated him to perform; nor would he to shew his hatred to the Divel, shew himself disobedient to God. God wants not our wickedness to do his own work, nor the beesom of our passion to sweep his house.
For the second, What the Apostle intends by a railing accusation or by this railing here, with the accusation forborn. The word is βλασφημία, and signifieth properly, an hurting of ones name by evil speaking; and its used in Scripture, either for evil speaking against God, or the Creature: the first is principally called Blasphemy; which is committed three wayes: 1 When that is attributed to God, which is repugnant to his nature; as to say, that it is possible for God to sin, or that he is corporeal. 2 When that is denyed to God, which to his nature and excellency belongs to him; as Omnipotency, Omniscience, &c. 3 When that is attributed to the creature which is due to God; as to say that any Creature is Omnipotent, created the world, or can forgive sin; a sin which God commanded should be punished with death, Lev. 24.16, 23.
But its here (as in other places) used concerning the Creature, Qui maledicit alteri, hoc ipso judicat eum & condemnat. Estius in loc. Quid aliud est dicere, Iste est fornicator & usurarius, quam dicere, ipse debet esse diaboli. Perald. p. 320. and is most aptly added to the former word, Judgment, or accusation, because both in sinful judgment there is a speaking evil, or a hurting the name of another; and also; in evil speaking, there is a passing of judgment. He that judgeth or sentenceth another, must needs do it for some evil which he layes to his charge; and he who layes that evil to his charge, judgeth him thereby to deserve punishment. And this sin of evil speaking is committed against man, either in his absence, or in his presence.
1. In his absence, so its called detraction and back-biting; of this evil speaking, some reckon six sorts, 1. The publishing of the secret faults of others. 2. The relating of what evil we hear, with increasing and aggravating it. 3. The accusing them of false crimes. 4. The denying of those good things which we know either to be in others, or to be done by them in secret. 5. The diminishing of that good which is manifest. 6. The perverting or turning of good spoken by another, into evil. Others reduce all these to three heads: They say the sin of back-biting or detraction is 1. By uttering things against others, which are false and evil: and that first, when we speak evil of them by accusing them for that which we know is false, and which they never did. Thus Ziba spake evil of Mephibosheth, by informing David, that he went not out to meet David, 2 Sam. 16.3 but stayed at home expecting to be made King of Israel. 2 When we speak evil of others upon bare suspicion, slight reports, or any insufficient ground. Thus the Princes of Ammon charged Davids servants with deceit, 2 Sam. 10.3. and caused them to be abused upon suspicion that they were Spies.
2 〈◊〉 This sin of Evil speaking by detraction is committed by uttering against others true things after a sinful and evil manner: and that several wayes: As 1 In the way of searching into, and blazing of secret infirmities; uncovering that which ingenuous humanity would conceal, and making the house top a pulpit to preach of what was done in the closet: A tale-bearer revealeth secrets, but a man of a faithful spirit concealeth the matter, Prov. 11.13. 2 When we amplifie the offences of others beyond their due proportion; when for fifty we set down an hundred, and hold spectacles before faults of a smal print, to make them seem greater then they are, representing that as done presumptuously, which was done weakly; or as done unconscionably, which was done carelesly; or as done deliberately, which was done rashly. 3. When we speak good of another, but either lessen or deprave it, as done with a bad intention, in hypocrisie, for bad ends; and so relate the truth, but with wicked, and false insinuations and collections of evil. Thus Doeg spake the truth to Saul concerning David, but falsly insinuated, that David and the Priests conspired against him. 1 Sam. 22.9, 10 4. When in speaking of a thing truly, done or spoken, we destroy the sense, and pervert the meaning, Thus the Jewes spake evil of Christ, when they witnessed against him, that he said, He would destroy the Temple, and build it up againe in three dayes.
3 We may commit this sin of evil speaking against others by detraction, even by others; and that both 1. By suborning those who will accuse and speak evil of them; as Jezabel did against Naboth, and the Jewes against Christ, Act. 6.11. and Stephen. And 2. By receiving of evil reports against them from others, when in stead of driving away a back-biting tongue with an angry countenance, Prov. 25.23. as the North wind driveth away rain, we encourage and cherish evil speakers by our receiving what defamations they bring us, still to steal from the good names of others: when though we set not our neighbours name on fire, yet we stand and gladly warm our hands by it, when we see it set on fire.
2 The sin of evil speaking may be in his presence, or to his face; and then its either meeking or railing. 1 Mocking is when a disgraceful taunt or gird is given to another; 〈Greek〉. as Gen. 37.19. the brethren of Joseph scoffingly called him Dreamer; the children, 2 King. 2.23. called Elisha, Bald-pate; and so in Babylon, they mock at the Israelites for their Hebrew songs, Psal. 137 2. 〈Greek〉. Rayling is properly when any sin or wickedness is objected, as Murder, Uncleanness, Sedition: Thus Shimei called David a bloody man, and a man of Belial; and the Heathens called the Christians Incestuous enemies to the State, &c.
The third particular in this first branch, viz. what Michael did forbear to do, is the sinfulness of bringing this Judgment of railing or evil speaking. And this appears,
1. In regard of God. Its a wickedness eminently injurious to him, its strictly prohibited by him, Mat. 7.1. Lev. 19.16. Col. 3.8. Eph. 4.3. James 4.11. Severely threatned & punished. 2 Kin 2.32. 2 Kings 2.23. It audaciously invades the seat and room of God himself, taking his office out of his hands, who is the Judge of heaven and earth: and from our standing before the judgement seat of Christ, the Apostle argues strongly against the judging of others, Rom. 14.10 Judge nothing (saith the Apostle) before the time. 1 Cor. 4.5. And what hath any man to do to judge another mans servant? and when we speak evil a gainst any for his holiness, we most of all speak evil against him who is the Author of that holiness: Yea, this sin of reviling and evil-speaking, is contrary to the course and carriage of God, who approves of the wayes of his people, highly esteems of their graces, accepts and rewards their weak endeavours; he pleads for his Saints, acquits them, answers accusations brought against them, and pronounces a righteous sentence upon them: he cals Nathaneel, a true Israelite; Paul, an Elect vessel, &c.
2. In regard of those who hear these evil speakings. Hearers commonly do both willingly and hurtfully hear others defamed. It damps and destroys in them the love of their Brethren: Its a draught, though of sweet, yet of deadly poyson, given in at the ear: It layes a stumbling-block before the blind, by abusing, and falsly, or unduly informing the ignorant, to whom the defamation is reported. It hath separated chief friends.
3. In regard of the Party who is guilty of evil-speaking: This sin, speaks his madness and folly: so as he may destroy his Neighbours name, he adventures to damn his own soul: so as he may make others think ill of him whom he hates, he cares not how deeply he himself incurs the wrath of God: so as he may but kill one by defaming hm, he cares not, though in the doing thereof, he destroyes thousands by infecting them. He is like one, who will blow in a heap of dust, though thereby he puts out his own eyes: truly said Solomon, Prov. 10.18. He that uttereth slander is a fool. True Religion cannot consist with such a course. If any man seem to be religious, and bridleth not his tongue, that mans Religion is vain. Jam. 1.26. A good man cannot be an evil speaker.
This sin. of evil-speaking, is the disgrace of the evilspeaker. Its a practice of the Old man, unbeseeming and to be layd off by Christians (that profess new life) as sordid rags, Col. 3.8. An evil-speaker is the Divels eldest son, he bears his name; his mouth is the Divels vessel, which he fils with the water of cursing; he is the Divels tooth (dens Diaboli) to bite men; he is a Pedlar, furnisht with wares by the Divel, to vend and put off in the world for him; he scatters perfumes to delight him; Detrectore, Diabolo thurisicant. Pera. d. p. 320. he tels tales to make him merry; he more defiles his own heart and tongue, then his Neighbours name; he is by some not unfitly compared to a Butchers Dog, taught by his Master not to touch the good and choyce pieces of flesh in the shop, but the filthy offal, or any putrified pieces, he greedily and eagerly devours: by others, to Swine, who if, they come into a Garden, in one part whereof, grow a thousand sweetly fragrant flowers, and in a corner whereof, is laid an heap of dung, delight more to be groveling in the dung, then smelling on the flowers; or who go not to the flowers to smel, but to root them up. They rake in the faults and infirmities of others, their graces they abhor as much to observe, as they do to imitate; like Owles, in the dark they see, in the sun-shine they are blind.
This evil speaking is a soul-disquieting sin: it wears out, whets out the heart with vexation. Envy the mother of calumnie is the saw of the soul: an evil speaker is his own scourge. Invidia animae scrra. Miserable is his life, who placeth his content in anothers unhappiness, in stead of his own happiness.
To conclude, it’s a God-provoking sin: punish’d frequently in this life by defamations, (a payment in its own coyn) troubles, law-contentious, losse of estate, and often life; as appears in the death of the 42 children, 2 King. 2.23 of Shimei, the leprosie of Miriam &c. He who casts up the stones of reproaches, will crack his own crown. But certainly (without repentance) destructive eternally, excluding from the kingdome of God, 1 Cor. 6.10. God will reprove in his wrath, if we reproach with our words. Psal. 50.19, 20. when we have done with our speech, our speech hath not done with us.
4. In respect of him who is spoken against; evil speaking is a sin of the greatest cruelty; it takes away that which is better then honour, riches, yea life; and such a good which being stolen away, cannot be recompensed, because its worth cannot be estimated: Evil speaking buries the dear and precious name (the throat of the evil speaker being herein an open sepulchre.) At the best, it deals with men as the Ammonites with Davids servants, it takes away half their names, cuts their reputation off at the midst; and commonly, they who are defamed in some one respect, are suspected and slighted upon every occasion; one flie marres the whole pot of ointment. And one defamation wil be sooner believed, though reported but by one never so unworthy of credit, then a commendation, though confirmed by the joynt suffrages of an hundred faithfull witnesses. The reviler lives upon mans flesh and blood, as his meat and drink; nay upon something better, the name being better then life. By a good name many have done good after their deaths; by the losse of it, many have been rendred uselesse while they lived. The former have lived when they were dead; the latter have been dead while they lived. Evil speaking is more cruel then hell, for hell only devoures the bad, but the hell of the tongue the good and bad too.
This for the explication of the first branch, namely what the Archangel did forbear, viz to bring a railing accusation. The second follows to be explain’d, namely why he did forbear it, he durst not bring it. Wherein, two things are to be opened.
1. What is meant by his not daring. 2. Why he was not daring.
1 For the first, The words are οὐκ ἐτόλμησε in the Original, and the word τολμάω here expounded by daring, hath a double signification in Scripture; sometimes it signifieth to endure, bear, sustain, or to be able and fit to undertake, undergo such or such a difficulty; and thus it’s taken Rom. 〈Greek〉, Mori sustineat. Beza. 5.7. one dare or will endure to dye for a good man: and so the, sense will be this, Michael durst not; that is, could not endure, was not able to give a rayling accusation. But it more frequently signifieth to be bold, or to dare to do, or to adventure upon a businesse, as not being dismaied with any dangers. Thus it is taken, Phil. 1.14. Mark. 15.43. John 21.12. And thus it is to be understood in this place, Jude intending that the Archangel durst not be so bold, or was holily affraid to bring against the Divel a railing accusation. And thus the difference between the seducers and the Archangel (by whose contrary practice, the Apostle aggravates the sin of the seducers) will appear more clear and evident. The Apostle telling us, 2 Pet. 2.10. that these bold libertines were presumptuous, and not afraid to speak evill of Dignities. But the Archangel durst not &c.
2. Why was the Archangel thus far from daring and adventuring? There are three grounds of fear to adventure upon any way, or course propounded to us. 1. A natural desire of our own preservation, causing a dread of any thing which may endanger it: This in it self is no sin, it having been, not onely in the holiest men, but in Jesus Christ himself, who prayed, that if it were possible, the Cup of death might pass from him. 2. That corruption of nature, whereby the creature feareth nothing but the smart of punishment, and shuns it only as it is afflictive to sense, not at all as it is offensive to God; the Party thus fearing, having an heart onely filled with guilt, and self-accusation, and empty of that faith which worketh by love: Thus the Divels believe and tremble.
3. That Principle of grace, whereby persons fear sin as its opposite, and displeasing to God, whom they dare not offend; not onely because he sets himself against sin, but principally, and in the first place, because sin sets it self against God: This was the holy fear of David, Psalm 119.12. My flesh trembleth because of thee, and I am afraid of thy judgements. First he feared God, and then he stood in awe of his judgements. This is indeed to fear sin as Hell, and not onely to fear it for Hell This is that fear commended by Solomon, Prov. 16.6. for causing us to depart from evil; a fear, that proceeds more from sense of duty enjoyned, then of danger threatned; and whereby we more respect Gods will, then our own woe: In a word, a fear which therefore is regardful of Gods wrath, because it proceeds from a faith which reposeth it self on his mercy.
1. Obser. 1. Purity of affection should accompany Angelical illumination. Michael had the holiness, as well as the wisdome of an Angel: he had not onely ability to dispute, but care to keep from sin in disputing. An head full of knowledge, with a heart forward to sin, agree indeed to an Angel, but tis an Angel of darkness. An Archangel given over to wickedness is an Arch-divel. Great knowledge, without holiness, is but a great tentation; Si velles intelligere ut Angelus, quod non potes, cur non vis velle ut Deus, quod potes? Nieremb. de ador. in sp. & ver. knowledge (saith the Apostle) puffeth up. Sanctity in a Child, is better then all the understanding of Divels. A clean heart, is better then a clear head. If thou desirest (saith one well) to understand like an Angel, why art thou not more desirous to will as doth God. The great Diana of worship in the world, is brain-knowledge, and estimation for an accute and reaching apprehension; whereas holiness is esteemed but as a dull contemptible qualification: but the glory of Michael here in the Text, was to keep himself from sin. Its pity that a good head, and a good heart, should not ever be companions; or that the notional perception of truth, should at any time go along with the practical refusal thereof. Wicked Angels, (or Ministers) who by their Doctrine teach people how to be saved, do by their lives teach God how to damn themselves. If the Lord hath given thee integrity of heart, though thy parts be but mean, bless him, he hath truly shewn thee the more excellent way, afforded thee an angelical excellency.
2. Observ. 2. Its an high commendation then to shun sin, when we are necessitated to converse with sinners. Michael disputes with the Divel, but yet holily, and Angelically. He got no infection from his divellish carriage. The Divel sets upon our blessed Saviour more then once, yet Christ gathered no soil from this unclean spirit. Its a sign of a good constitution, to continue healthful in a bad and infectious ayre. The truth of grace should shew it self, in its care not onely to avoid the company of sinners, but the contagion by sinners: Perhaps we cannot shun the former, yet we should, and by holy watchfulness may, escape the other. If we cannot do the wicked good by conversing with them, we must take heed lest they do us hurt. Its a justly suspected goodness, which can onely hold up in good company: He, who will then be bad, rather overtakes sin, then is overtaken by it; but he who keeps the spark of holiness alive, in the midst of damps, and quench-coals, Psal. 120.5. though he may with holy David bewail his condition in respect of bad company, yet may he withal rejoyce, in the hopes of his own integrity.
3. Observ. 3. Its our duty to learn this Angelical Lesson, of forbearing to bring railing accusations. To this end, 1. Be much and serious in accusing thy sinful self. In this duty tis hard to be severe enough: Put not thy eyes into thy pocket, when thou art alone at home: Its a sign, that they who desire to sacrifice their brethrens names, are (as Pharaoh charged the Israelites) but too idle; I mean, they labour not about their own hearts: every Enemy, by how much the nearer, by so much the more hateful is he to us; our own sins are our nearest, and should be our hatefullest Enemies. 2. Envy not the worth of any: the very word (invidia) envy, may either be derived from looking into, or not looking upon another at all: the envious are guilty of both, they will not look at all upon what is truly excellent; they love to look through and through, when they think they have found any thing culpable; in both respects they are occasioned to be evilspeakers. When they onely are on the dark side of the cloud, its no marvel that they stumble into slanders. 3. Look upon every action of another, with the spectacles of love. The Apostle tels us, that love thinketh, and it is as true, that it speaketh no evil: Malice (we say) never spake well; it ever makes, if it finds not faults, 1 Cor. 13.5. and puts a false gloss, and a wrested interpretation upon the Text of every action; love covers a multitude of faults where they are, malice creates them where they are not. 4. Keep a watch before thy mouth: Pray that thou may’st have Gods ayd. Resolve with David, before thou entrest into any company, not to offend with thy tongue: Check thy self, when thou perceivest thy proneness to offend: Return not evil for evil: Being defamed, intreat: Bless, and curse not: Rom. 12.14. 1 Cor. 4.13. Lock the door of thy lips so fast, that the strongest provocation may never be able to pull it open: Strike not the second blow: Let the Ball of contention go down on thine end: In stead of reviling revilers, commit thy cause to him that judgeth righteously: Herein thou followest Christ. When thou hearest another reviled, be as a Stone-wall, when thou hearest thy self reviled, be as a soft Mud-wall; in the former respect, shew thy opposition, in the latter thy patience; in the former carry not the Divel in thine ear; in the latter, carry him not in thy tongue. 5. Deal with anothers good name, as thou wouldst have him deale with thine, if it comes in his way; they who handle the names of others most rudely, are most delicate when they themselves come to be touch’d. But nothing is more just with God, then to suffer others to open their mouths against those, who will open their own against their neighbours.
4. Observ. 4. There is no cowardize in not daring to sin. The lowest of all the holy Angels, hath more magnanimity, then all the presumptuous sinners on earth; yet lo here the chiefest (as some suppose) of all, that heavenly host durst not sin in reviling. True valor stands in the opposing, not in the stooping to sin. It’s not magnanimity but madnesse, to damn thy soul, and to fight with the Lord of hosts: Men of greatest courage in Scripture, have ever been most fearfull of sin. David, who had shed the blood of so many thousands, yet waters his bed with tears for his sin: He who had overthrown so many Armies, is himself laid flat by one poor Prophet. Josiah was stout-hearted, and yet tender hearted also. The greatest cowardize, is to yeild thy self a captive to any lust: The audacious swearer is the coward, not he who fears an oath. The world doth ridiculously voice for valorous, even the great pretenders to valour; I mean, bloody duellists, or single combatants: of all sorts of sinners in the world, these are the truest dastards, in being so excessively fearful of reproaches, who, suspecting they shall be pursued by the report of cowardize, fly, they know not whither; even as far as hell, before they dare look back. They who fight with others, are overcome of their own lusts: They who dare not fight with an enemy, either with tongue or hand, for fear of displeasing God, overcome their lust, which is a greater discovery of valour then to vanquish a city. It is not courage, but fool-hardinesse, to go boldly to hell, proceeding from an ignorance of danger; sinners therein being like Americans, who press upon the mouth of the Musquet, because they know not its force.
5. The fear of God is the bridle of sin. Observ. 5 The not daring to sin, is a preservation against sin. This fear stopt the Archangel from giving the Divel, a railing accusation. This holy fear, made him contemn Satans reproaches, and will make any to despise all the difficulties of shame and sorrow, which may be met with, in the way of holiness. The greater fear, expels the less; the fearing of him, who can destroy the soul, abolisheth the fear of them, who can only touch the body. If God be our fear, we shall not fear mans fear; he who feareth God, Isa. 8 13. feareth nothing but him; he had rather be mocked for holiness, then damned for sin; he is not like children, that fear an ugly vizard which cannot hurt them, but fear not the fire that may consume them: he is not such a fool, as to be laughed out of his happiness, and to hazard the losse of his soul, because he will not be mocked. Abraham thought, if the fear of God had been in that place, Gen. 20.11. that they would not have slain him for his wives sake. How (saith Joseph) shall I do this great evil, Gen. 39.9. and sin against God! The fear of God (saith Solomon) is, to hate evill: Prov. 8.13. it causing us, not onely outwardly to abstain from sin, but inwardly to abhor it; not onely binding the hand, but also changing the heart: the fear of man will make us hide, the fear of God even hate sin also. Fear is the daughter of faith, Heb. 11.7. and faith assents to the truth of the word, as promising, and commanding, so threatning. The worth of Gods fear, wil be known to eternity: That which keeps from sin, keeps from the onely evil; they who fear the word, shall not feel the rod. 1 trembled (saith Habakuk) in my self, Hab. 3.16. that I might rest in the day of trouble. If we would not fear with a servile distrustful fear hereafter, Timeamus prudenter, ne timeamus inaniter. Aug. we must fear with an awful child-like fear for the present. If we fear wisely, we shall not fear vainly. In short, we hence learn the true reason of all the wickedness and wo in the world: Had the fear of God been here, sin had not been here, and punishment had been prevented; that which is now wo, had then been watchfulness.
Thus far in this third part of this verse, of the first (the Negative) branch thereof. Durst not bring against him a railing accusation. The second (the Positive) follows, in these words, But said, The Lord rebuke thee.
Two things for the explaining of this second Branch of the third part,
1. What Michael here intends by the Lords rebuking of Satan?
2. Why he useth this imprecation, and desires the Lord would rebuke him?
1. ἐπιτιμάω, Increpo interminor. Significat increpare cum potestate, & objurgatione imperare, & ab in cepto deterrere. Justinian. in Jud. Increpando imperare & impe rando increpare. Lap. in 3. Zec. Interdicere, & imperare additis minis. Lor. in loc. Divinum imperium efficax. For the first, The word Rebuke, in the Original is ἐπιτιμήσαι, the Vulgar renders it imperet, the Lord rule thee. Beza and Erasmus, increpet, the Lord chide or rebuke thee, and the word signifieth both to charge or command, by way of severe commination, or threatning, to prevent disobedience in the commanded; as also (and most properly) to chide or reprehend, so as a servant is rebuked by his Master, who both by his charging with threats, and chiding or rebuking, shewes, as his Authority to command, so his strength and ability to punish, in case the party whom he threats and chides be not deterred from going on in his begun Enterprise. And because the commands, threats, and rebukes of God are not verbal, but efficaciously put forth in their effects; this word ἐπιτιμάω, here used by Jude, is used by the Evangelist to express the Authority and Power of Christ, in stilling and calming the winds of the sea Matth. 8.26. ἐπετίμησε τοῖς ἀνέμοις, he rebuked the wind: and in casting the Divel out of the possessed, ἐπετίμησε τῷ πνεύματι, &c. Mark 9.25. He rebuked the foul spirit; and in healing Simous wives mother of the Feaver, Luke 4.39. ἐπετίμησε τῷ πυρετῷ, He rebuked the feaver. So that this imprecation here used by the Archangel, of rebuking Satan, 1 Presupposeth Satans bold readiness to oppose, and resolution to overthrow the pleasure of God, unless he were hindred by the force of Gods threats and rebukes, and the slavishness of Satans fear, who forbears and gives over any wicked attempt, meerly for fear of punishment, and by a powerful restraint from God. And 2. It more properly intends the Soveraign Authority of God over the highest of wicked creatures, and his power, whereby without any paines, easily, even as by the uttering of a rebuking word, he quels the Divel; yea, the putting forth of his Authority and Power in the curbing and restraining of that his impudent Malignancy, whereby he resisted the will and pleasure of God concerning the body of Moses.
To the second, why Michael in this hot contestation with the Divel, interposed this imprecation, or desire of Gods rebuking him. I answer, hereby he exprest 1 his confidence in, 2. Zeal for, 3. Submissiveness to God.
1. Hereby he would shew his confidence, that God was able to maintain that righteous cause wherein he was now employed, viz. his opposing of Satan; the holy Angel manifesting, that he whose will and pleasure it was that the Sepulcher should be concealed, could easily curb and restrain this evil spirit from accomplishing, though he suffered him to attempt the discovery thereof. His carriage herein agrees to his name; for as his name Michael signified, Who is like, or equal to the Lord; so by saying, The Lord rebuke thee, he exprest that Satans contestations against so great a God, were all but in vain, he being a great and powerful Lord, and the Divel though a wicked and rebellious, yet a weak and timorous slave and underling, the Lord being able to chide all the Divels undertakings and contentions into nothing, even with one word or rebuke of his mouth.
2. Hereby Michael discovered his Zeal for God. Though this holy Angel was not so sinfully hot as to revile Satan, yet was he so holily zealous, as to plead, yea, to imprecate for God. He who was holily patient in his own, was holily impatient in Gods cause and quarrel. He prayes not here in his own, but in Gods behalf, that the foul mouth which had disputed against, and blasphemed the holy God, might by that God be stopt. Angels are zealous for Gods glory. Some think that the name of Seraphim, is therefore given to some of them, for their burning zeal. As God takes the dishonour offered to any of his Angels and Messengers, as offered to himself, so should they more sadly resent the dishonour offered to God, then if it had befaln themselves. Deut. 32.35. Michael here, seeing the Divels carriage impudently derogating from Gods glory, could no longer refrain, but zealously prayes, The Lord rebuke thee.
3. Hereby he shewes his holy and humble submissiveness to God, and forbearance to be his own, or his Adversaries Judge; he remits, and refers revenge to God, desiring that God would take up the controversie: The Lord (saith he) rebuke thee. The holy Angel beseeched God to be Mediator between him and the Divel in this disputation: he knew well that vengeance belonged to God. and therefore he desires that God would deal with him, as seemed best to himself: he repayes not evil for evil, neither in affection, or expression and speech; God being the righteous Judge, he expects the sentence onely from him; who best knew what punishment the Divel deserved, and how to vindicate the glory of his own Name, and from whose hand the Archangel well knew, that the Divel was not able to make an escape. In short, the Divels sinful opposing of Michael, yea, of Gods glory, by contending for the discovery of Moses Sepulchre, was no warrant for Michael to offend God by expressing any undue desire of revenge; he therefore remits the matter to Gods determination, The Lord (saith he) rebuke thee.
1. Satans forbearance of, Observ. 1 or desisting from any way of wickedness, is purely from Gods threatning rebuke, and his powerful chiding him. The Archangel saith not, The Lord mend, change, reform thee; but, The Lord hinder, stop, and by his power, effectually rebuke thee. Satan may be driven away from some act of sin, by Gods power, not drawn by Gods love; like a Dog, he fears the whip, not leathing that which he is compell’d to leave. The Divel is held in an everlasting bond of sin; he is wedg’d and wedded to sin; He sinneth (as its said, 1 John 3.8) from the beginning; since he began, he never did, nor shall cease from the love, although he may be forced to forbear the outward act of sin: there’s in him an utter impotency to any good, nor can he lay down his unholy inclination; he may be curb’d, he shall never be changed: Its ever a torment to him, not a delight, to forbear any wickedness; when he besought Christ not to torment him, Luke 8 28. the torment against which he prayed, was that his ejection out of the possessed, whereby he was hindred from doing that hurt which he desired; it being immediately added by the Evangelist, For he (Christ) had commanded the unclean spirit to come out of the man. Satan came to tempt Christ of his own inclination, but he went away by Christs powerful command. He ceased to molest Job, when he had vexed him, as much as he could obtain leave to do: when he gives over any enterprize, he changeth not his nature, but constrainedly leaveth his exercise: he goes, but tis when he can stay no longer, when his Cummission is expired. Every commanded performance or forbearance, is not a sign of grace. That which is incident to the Divel, argues no grace in man. Balaam was forbidden to curse the people of God, and he forbears, but forcedly, against his will. Let not men content themselves with the Divels obedience. To leave sin for fear of hell, may go along with the love of it more then heaven. When Moses’s Parents exposed him to the waters, they loved him as much as (or more then) ever. To leave sin for want of a body to commit it, is not to leave our affection to it; the leaving of sin at our death-beds, is seldome true; ever suspicious. God loves a living Christian: any one will be a Christian dying. Duties without, must flow from a gracious forwardness within. Joyn that in thy obedience, which the Divel hath divorced; inward subjection, to outward services. Its one thing to be hindred from, another thing to hate sin. The rebukes of our Superiors, may cause the former, a Principle of inward renovation, can onely produce the later. More of this in my former part, p. 491, 492, 497.
2. Observ. 2. Gods power limits Satans. Though the will of Satan shall never be changed, yet his power is by God often curbed, when he is most violently running on in any way of opposition to God or man, God can stop, and chide him back; of this also par. 1.442, 447. With what an holy fearlesness may the godly go on in duty! The wicked are willingly serviceable to a Master, who cannot protect them from Gods wrath: Oh let us serve him chearfully, who is able and willing to keep us from the Divels rage; we see likewise to whom we owe our preservation, onely to him, who rebukes Divels.
3. Observ. 3. How easily doth God prevail over his greatest Enemies! Tis but (as it were) a chiding, and rebuking them, and even in their greatest fury, they are mute, and dare not, cannot quetch: what more easie, then for a Master to give a word of rebuke? a word of Gods mouth, is enough to make the Divels tremble; they are all underlings to God, they are before him as nothing: the greatest mountain of worldly strength and opposition, shall be before God but a mountain of chaff. If God do but arise, Psalm 68.1 Psalm 2.4. his Enemies are scattered; yea, he who sits in heaven, shall have them in derision; he derides them sitting: the fire doth not so easily consume the stubble, the wind dissipate the smoak, the Rod of iron break in pieces a Potters vessel, as God overthrowes his Enemies. With a word did God make the creature, with a word he moves it, with a word he stops it, with a word he destroys it; in all these, Psal. 142.15. his word (as the Psalmist speaks) runneth very swiftly. How vain are they who think that worldly greatness, their wealth, their strength, their youth, can shield them from the stroke of Gods power, whetted with his wrath! The sithe can get as well through the green grass, as the dry stubble: He who hath but faith enough to believe himself a creature, may be caution’d against Security in sin: The most glistring Monarch, is but a gilded potsherd; in nothing so mad, as to think it self safe, in contending with its maker; nor is it a less excusable folly, to be swallowed up of fear, by reason of the worldly greatness of any of Gods Enemies. Who art thou that art afraid of man that shall dye, and the Son of man, that shall be made as grass, Isa. 51.12. and forgettest the Lord thy Maker? At the rebuke of God, his, and our Enemies shall flee and fall. How great is that folly, whereby men sleight the great God, and fear a silly worm! All the peace and forbearance that God expresseth towards his Enemies, proceeds not from his want of power, but from the greatness of his patience; a strong inducement to us, who are weak worms, to be patient under injuries, which we cannot repel; since God is so full of forbearance, who is both infinitely provoked by, and infinitely powerful to be avenged of his strongest Enemies.
4. The holiest persons, Observ. 4. are most offended with practices that oppose Gods glory. When Satan dishonours God, the holy Angel cannot refrain from praying that God would rebuke him. Michael doth not onely dispute for God, but he desires God to plead for himself: It would have been below Michael, to have been affected with any thing a creature should have said or done, unless the honour of God had been concerned; nothing is little, whereby Gods Name, or mans soul suffers. The more any one knows the excellencies in God, or hath tasted of the love of God, the less can he endure any thing either done or said against God. Angels, who continually behold the beauty of Gods face, do most abhor that which doth blemish, disparage it. These sons of God, endure not any thing whereby the honour of their Father suffers. Heaven it self would be no heaven to those glorious Spirits, should they be constrained to behold Gods name polluted. No meer man ever had on earth, so clear a glympse of Gods glory as had Moses; nor was ever any so holily impatient, when he apprehended a blemish to be cast upon it. The broken Tables, the Israelites, which this meekest of men caused to be put to the sword, yea, his request that himself might be blotted out of the book of life, rather then any blot should be cast upon Gods honour, sufficiently prove, that he who touch’d it, touch’d the apple of his eye. How unlike to Angels are they who put up no injuries with such a tame contentedness, as those which are offered to Gods name! who never say to any, The Lord rebuke you, but to those who dishonor themselves? yea, are ready to rebuke themselves, whensoever they stumble upon any act of Zeal. Surely, the fire of such mens Zeal is not Angelical and heavenly; but culinary and smoaky. What likelihood that they shall ever inhabit the place, that are such strangers to the disposition of Angels?
5. Observ. 5. Its unsutable to a gracious temper to recompence evil for evil. Michael here commits his cause, and remits revenge to God; sutable to whose carriage is the command of Scripture against private revenge, Prov. 20.22. Say not thou, I will recompence evil; and Prov. 24.29. Say not, I will do so to him as he hath done to me; I will render to the man according to his work: And Rom. 12.17. Recompence to no man evil for evil: and ver. 19. Avenge not your selves, but rather give place to wrath. Revenge opposeth the mind of God; and it both disturbs and expels the Spirit which would abide in the soul, and is the Spirit of Peace and Dove-like Meekness; and lets in, and gives place to the Divel, who is the father and furtherer of War and revenge. It divesteth God of his Office; God alone knowes how to punish our enemies without passion and inequality: It makes him, in stead of a Judge, only an Executioner: It takes the sword out of Gods hand, and drives him from his dominion. What difference makes it between the party provoking and provoked, save that the last is last in the offence against God? both are equally displeasing to him, whose Law is by both broken; and supposing that our enemy hath deserved to be hated, why hath God deserved to be disobeyed? Nor doth revenge less oppose our own welfare, then Gods pleasure. The Divel by this sin bereaves a man of his reason, and (like a bird of prey, which seizing upon a dead Carkass, first pecks out its eyes) he blinds his understanding, and then leads him into what wickedness he pleaseth. By revenge we lose all that good which we might get, even by injuries. Holy patience turnes every injury thrown at us, into a precious stone, and makes it an addition to our Crown. Qui injuriam patitur, magis dolere debet de peccato injuriantis, quam de injuriâ sibi allatâ. He who hath received an injury, if wise to improve it, hath received a fauour, a reward; and its against the rule of Justice to return evil for good. What madness is it, because our enemy hath done us wrong, to do our selves more? because he hath hurt our bodies, to damn our souls? that we may kill our enemies Ass (his body) to kill our selves? that we may tear his garment to lose our own lives? What unmanly folly is it to hate those in their sickness, or madness, whom we love in their health? to hate those wronging us, whom we would love when they do us good? When our enemies are most unkind, they shew more distemper in themselves, then they do hatred to us; and therefore deserve more pity, then opposition. What greater cruelty then to cut and wound one who is dead, I mean Spiritually? What more ridiculous, then because one hath taken a way something from us, therefore to throw away all that is left behind? because he hath stoln away our Cloak, or twenty Pounds, therefore to throw our coat, or whole Inheritance into the sea? When one hath taken from us the cloak of our good name, Ridiculum est, odio nocentis innocentiam perdere. Senec. or a little of our worldly estate, how wild a folly is it therefore to throw away by revenge, the beautiful garment of our Innocency; yea, the inheritance of Heaven? Its ridiculous, for the hatred of him that hurt us, to cast away that which never hurt, will alwayes be helpful to us; and because we are bereaved of something which we had, our goods, therefore to throw away all we are, our souls. What madness comparable to that, whereby in our prayers, we daily powre forth curses against, in stead of requests for our selves? Who would not think him weary of his life, who being struck by one whom he knowes to be full of Leprosie and Plague sores, will spend his time in grapling and contending with him again? None can avenge himself upon another without Spiritual defilement and Infection; and (which is most inexcusable) that malice for which he is so much enraged against another, he loves in himself. The empty, transitory, though reproachful expression of his brother, he layes to heart; but the sword of revenge, with which the Divel endeavours to kill him, he contemns and disregards. In a word, what temper is more childish then that of revenge, whereby like children, men desire and delight to strike that thing which hurt them? Its folly to beat the Instrument which wounded us; our wisdome it is, to labour that the wound which is given us may be healed and sanctified: Yea, there is more of brutishness then manliness, when we are kick’d to kick again. Nothing more honours a man then the overcoming of revenge. He who can master his own revengeful heart, hath a spirit truly noble, and fit to govern others. Upon Davids sparing of Saul, wisely did Saul say thus to David, The Lord hath delivered me into thy hands, 1 Sam. 24.18, 20 and thou killedst me not: And now, behold, I know well that thou shalt be King. He only hath something supernatural in Charity, who requites evil with good, who loves his enemies, doth good to them that hate him, wearyeth them with patience, and writes after a heavenly Copy, Matth. 5.14. More of this Part 1. pag. 131, 132.
6. Observ. ult. The consideration of our having a God to whom we may commit our cause, is the best meanes to make us patient under wrongs. Michael was a servant to a great Lord, and to him he appeals, and layes the controversie before him: The Lord rebuke thee. There would be more bearing in the world, were there more believing. Did we look more upon him that is Invisible, we should less regard the evils which we see and feel: Walk before me, (saith God to Abraham) and be perfect. Nothing, either of pleasure or pain, will seem great to him, in whose eye there is this great Lord. The greatest prop in opposition is to have a God to fly unto. The greatest loss for him, shall be made up (again) by him. When David considered that God was his portion, Psal. 16.4, 5. he abhorred to go to other Subterfuges. They who believe they have a God to right them, will not wrong themselves so much as to revenge their own wrongs. God (they know) will do it, as more equally, so more beneficially: And the true reason, why there is no more willingness either to forbear any sin, or to bear any sorrow, is because we think not of this great Lord, so as either to fear, or trust him. They who can call God Father, may with Christ pray concerning their enemies, Forgive them. They who can see heaven opened, and Christ at the right hand, pleading for them, may with Steven, plead for their enemies, and pray, Lord, lay not this sin to their charge.
