Jude 9 (part 1 of 2)

THese words contain an aggravation of that hainous sin wherewith our Apostle had charged these Seducers in the foregoing verse; their Crime was, their speaking evil, or blaspheming of Dignities: the greatness of this sin, the Apostle evidenceth and evinceth, by comparing of it with the contrary meek and humble carriage of the Archangel, even towards the worst of creatures, the Divel himself.

This comparison the Apostle first, Propounds, ver. 9 wherein he describes the meek and humble carriage of the Archangel towards the Divel in his contending with him.

2 He accommodates and applies it to these Seducers, ver. 10.

1 In the comparison propounded in ver. 9 there is intimated a threefold amplification of the sin of these Seducers, by comparing it with the deportment of the Archangel.

1 In respect of the persons compared; and this branch of the Comparison is double. 1 Between a chief Angel and vile men. 2 Between Magistrates and the Divel. 1 If Michael an Angel, an Archangel, durst not rail; how impudent and proud are men, dust and ashes, to adventure to do so? 2 If he did forbear to revile the Divel himself, the enemy of God and his Church, the worst of evil ones, and one who was his inferior, how great was their sin, who would speak evil of Magistrates, called Gods, and set up by him, as those to whom they ought to be in subjection?

2 The second branch of the Comparison, whereby their sin is amplified, was from the different cause about which the Angels and these Seducers were employed. The cause for which the Archangel contended was good, clear, and righteous; namely, the burial of the body of Moses; a work very good, whether we consider the Authority of him who enjoined it, God himself; or the end of the injunction, the preservation of the people from Idolatry: but the cause which these Seducers had undertaken was wicked and sinful, considering that it was the blaspheming of that Order which was instituted and ordained by God himself, Tit. 3.1. Rom. 13.1. 1 Pet. 2.18. and by his special command to be highly honoured and esteemed.

The third branch of the comparison, whereby the Apostle heightens their sin, was the different carriage and deportment of the Archangel towards the Divel, from that of these Seducers toward Magistrates. 1 The Archangel reasoneth humbly, and disputes; the Seducers peremptorily determine the question, pass sentence and give judgment: The Angel commits his cause to God, and appeals to him for redress and relief; the Seducers are Judges in their own cause, break their bounds, detract from Gods Authority, and usurp his Throne. The Angel in the fervor of contention, when most highly provoked, was patient and humble; these provoked by none rage and revile. These are the particular branches of the comparison, set down this verse.

If it were needful, before I come to the handling of these several parts of the verse, to premise any thing by way of vindication of it, and the whole Epistle from the Exception of those who alledg that the Epistle is not Canonical, because the contention about the body of Moses is not mentioned in Scripture, but was only a tradition. I might answer

1 With Learned Junius, the substance of this History is mentioned in Scripture; Deut. 34 6. therein we finding that the Lord buried Moses, and that none knoweth of his Sepulcher unto this day; so that it is plain the body of dead Moses was buried by God, i.e. either by his own immediate power, or by the instumrental power of an Angel, (as seems from this place most probable) and also that the particular place of his burial was altogether unknown to men and divels. ‘Tis true, the Scripture mentious not circumstances, either a contention of Michael with the Divel, or the carriage and expressions of either party in that contention. But therefore

2 Though these passages here set down by Jude be not expressed in the Sacred Story, yet ‘tis sufficient for us, that they are now by the Apostle, who was led by the Spirit of God, inserted into holy Writ. Possibly (as Rivet notes) this story was not delivered to the Apostle by tradition, but revealed to him by the Holy Ghost. Some indeed say, 〈Greek〉, l 3. c. 2. it was taken out of a certain (uncertain) book, called the Ascension of Moses, and mentioned by Origen. Others, that it was handed by tradition from generation to generation. But granting either of the two last. Is the Divine authority, either of this passage, or of the Epistle, therefore to be doubted of? by the same reason sundry other places of Scripture must be questioned: frequently doth the Spirit of God in the Scripture, 2 Tim. 3.8. set down that as done in former stories, which was not at all there mentioned, as Jannes and Jambres their withstanding of Moses; Heb. 11.21. Jacobs worshipping on the top of his staffe; Moses his saying that the sight upon the Mount was so terrible, Heb. 11.21. Psal. 105.18. that I exceedingly fear and tremble; that Josephs feet were hurt with fetters, and that hee was laid in Irons, &c. Yea how ordinary is it for the Penmen of Scripture to make use of sentences taken out of Heathen Poets? as that of Menander, 1 Cor. 15 33. Evil communication corrupts good manners. Of Epimenides, Tit. 1.12. The Cretians are always lyars, evill beasts, slow bellies. Of Aratus, Acts 17.28. In him we live, and move, and have our being. The Spirit of God which could sanctifie passages taken out of Heathens, and make them Canonical, might do the like by this relation or tradition (if it were so) of the Archangels contention with the Devil, and by putting of the Apostle upon the inserting of it, give it the stamp of divine authority, and so render it to us most certain and infallible; and by this we at once answer both those who reject this Epistle, because Jude brings an example from tradition, no where recorded in Scripture; as likewise the Papists, who offend in the other extream of excess, from hence pleading for a liberty in the Church to joyn traditions with the Holy Scripture; whereas they can neither prove that the Apostle had this story by tradition, (for why might not the Spirit of God reveal to the Apostles what had been done before in ages past, as it did to the Prophets what should be done afterwards in ages to come?) nor that it is lawful for us to do all that the Apostles might, who (as Rivet well notes) did many things by a singular and peculiar right, Rivet. in Isai. p. 474. Apostoli multis singulari jure usurparunt in quibus nemo debet aut etiam potest eos imitari. wherein none either ought or is able to imitate them. This premised briefly, I come to the words of the Verse, wherein we have three parts considerable.

1. The Combatants: Michael the Archangel, and the Devil.

2. The Strife and Contention it self; set down, 1. More generally; so its said, they contended. 2. More particularly; and so it was a disputation about the body of Moses.

3. The Carriage of the Archangel in this Contention, which was twofold: 1. Inward, in respect of his disposition, set down Negatively; he durst not bring a railing accusation. 2. Outward, in respect of his expression, set down Affirmatively; He said, the Lord rebuke thee.

1. First, Of the parties contending, Michael the Archangel, and the Devil.

EXPLICATION.

In the Explication whereof, we shall consider, First, Michael the Archangel, who is described two wayes; or from a double Name, 1. Of his Person, and so he is called Michael. 2. Of his Office and Place, and so he is called an Archangel.

The Name of his person is Michael. This Name signifies, who is as, or like, or equal unto God. But who this person should be, learned men agree not: Some conceive that the Son of God, the second Person of the Trinity is here cald Michael: Others, that an holy, and created Angel, is here by Jude intended by the Name of Michael; and that as by the Name of Gabriel, so likewise of Michael, a certain Angel is to be understood. And that this latter is the true opinion, seems to me undeniable for these reasons. 1. Because Michael, (Dan. 10.13.) is called one of the chief Princes, that is of the chief Angels or Archangels; but how this can fitly be spoken of Christ, I understand not, whom we must not account one of the number of the Angels, but one without, or rather infinitely above that number, or order, even the omnipotent Creator of Angels, as well as men, Col. 1.16. 2. An Angel vers. 21. of the forenamed Chapter, describing the difficulty of his work, tels Daniel, that there was none that held with him, Inepta & filio Dei indigna oratio. Gom. de Nom. Mich. Tom. 1. p. 107. & Tom. 2. p. 217. or strengthned him, but Michael: But this expression (as learned Gomarus notes) seems to be unfitly applied unto Christ, because there can be no greater strength named then that of Christ, whose power is infinite. To say, There’s none with me but the Son of God, seems an harsh expression; he who hath the Son of God to stand by him wanting no other. 3. Jude call, this Michael an Archangel: but as we never read in Scripture that Christ is called an Archangel, or a chief, or the chief Angel; so 1 Thes. 4.16. we find that Christ and the Archangel are manifestly distinguished, the Apostle saying, that The Lord shall descend from heaven with the voice of an Archangel. 4. It seems also to be very unmeet to say of Christ, that he durst not bring against the Devil, a railing accusation, Christ being the Lord and Judg of Devils, and whom he shall at the last day condemn to eternal punishment: yea we find Joh. 8.44. that he passed judgment upon him, and pronounced him a murtherer, one that hath no truth in him, a lyar, and the father of a lye; a sentence, which the Angel here disputing with the Devil (though he had just cause, yet) durst not utter, he only saying, The Lord rebuke thee. 5. The Apostle Peter speaking of this very matter, 2 Pet. 2.11. and aggravating the sin of these seducers by this humble carriage of their Superiours, plainly speaks not of Christ, but of the holy Angels, he saying thus, whereas Angels which are greater in power and might, bring not a railing accusation, &c. Nor doth the Argument drawn from the signification of the name Michael, prove, that by Michael we are here to understand the Son of God. This word Michael, by Interpretation (say some) is, qui sicut Deus, (and according to them) imports one that is as, or equal to God, a name which (say they) cannot agree to any creature. But its answered, that the Particle 〈Greek〉 in the Hebrew is not here to be taken relatively, as signifying one who; but interrogatively, Who is? and it is ever in Scripture so taken, Psal. 89.8. Esai. 44.7. Jer. 49.19. and 50.44. when used in expressions wherein the Name of God is celebrated, as Exod. 15.11. Who is like unto thee? &c. So Psal. 35.10. all my bones shall say. Lord who is like to thee? So Psal. 71.19. And thus the giving of this name Michael to the creature, is no dishonouring of God, by making it equal to God; Est confessio majestatis Dei, non alienatio illius à Deo. Gomarus. but rather an advancing of God by an humble Confession or acknowledgment of the matchles majesty of that gloririous God, whom none can equalize. And hence it is, that as the name Micaiah is imposed upon one who was an holy Prophet; so this name Michael is in Scripture frequently found to be imposed by the people of God on their children; Numb. 13.13. 1 Chron. 5.13. 2 Chron. 21 2. 2 Chron. 20. Yea Jehoshaphat gave this name to one of his sons, haply in token of thankfulnesse for that glorious victorie which in his reign God bestowed upon him and all Judah. Fieri potest ut ob divinae gloriae zelum, nomen id impositum sit isti angelo. Lor. And possibly for the zeal of this Angel in vindicating the glory of God, was this name Michael given him.

2. This first party contending, is described by the name of his office and place, and so he is called the Archangel. It’s here demanded, 1. Whether he were the only Archangel, the cheif of all the rest of the Angels, or only one of the Archangels, or cheif Angels? 2. Wherein this Principality and Superiority stands? Questions, whereof the Scriptures (and therfore we ought to) speak sparingly.

1. For the first. The Scripture speaks not any where of Archangels in the Plurall number, nor of more then one Archangel. 1 Thes. 4.16. The Lord himself shall descend from heaven with the voice of the Archangel: some conceive, that as there is one cheif of the evill Angels, called the Prince of the Divels, who are called his Angels, (Matth. 25. the Divel and his Angels) so likewise that there is one cheif or principal among the good Angels, and that he is this Michael; and thus they understand that place of Rev. 12. where Michael and his Angels are mentioned, as fighting with the Divel and his Angels. And divers of the popish Schoolmen account this Michael the Archangel to be superior to all those three Hierarchies, and nine orders of Angels; (one whereof, they say, is that of Archangels) which they boldly affirm to be in heaven.

The second question, Wherein the superiority and preheminence of this Archangel stands, is more difficultly resolved then the former. The Schoolmen following Dionysius, Gregory, and others, groundlesly assert, that the Angels are distributed into three ranks and Hierarchies; and that every one of these three, contain three several orders apiece. The first of the three ranks and Hierarchies, they say, comprehends Cherubims, Seraphims, and Thrones; The second, Dominions, Principaleties, and Powers: The third, Mights, Archangels, and Angels. Nor do they only shew their boldnesse in ranking and dividing them thus into these three Hierarchies and nine orders, (for how can they precisely assert that they should be thus marshal’d in rank and file, distributed and divided after this manner, and that there are just so many and no more orders of Angels?) but they presume to tell us the reasons of all these severall appellations, and to set down the severall properties and offices which are allotted to all these orders of Angels, whereby they are distinguished among themselves. The Seraphims (they say) are so called, because they are inflamed, and inflame others with extraordinary and ardent love to God. The Cherubims are named from their excelling in the light of knowledg: The Thrones are such who contemplate and adore the judiciary equity and righteous judgments of God; and the Angels (say they) who are contained in this first classis or order, are never sent forth (a bold assertion and contrary to Scripture; which saith, they are all ministring spirits, sent forth to minister for them who shall be heirs of salvation) upon any ministry or imployment, Heb. 1 14. but their work is only to wait immediately upon God. In the second rank and hierarchy, they tell us, that Dominions are those that govern and order all the offices of the other Angels; Principalities such as are set over People, and Provinces, Nations, as their keepers and Princes. Powers, such as are to restrain and keep under the powers of divels. For the third rank, they dictate, that those upon whom they put the title of Or Might, Δύναμις, Ephes. 1.21. Mights, have the working of miracles for their imployment; that Archangels are messengers employed by God in matters of greater and weightier concernment, and Angels in lesser businesse. How audacious the vanity of these assertions is, how much without, yea against the warrant of Scripture, its evident by the naming of them. Where find we in Scripture, that Seraphims are either a certain, or the first order of Angels, and that they are so call’d from their ardent love of God? There’s nothing attributed to these Seraphims in Jsaiah 6. verse 2. where they are mentioned, which may not agree to all the rest of the Angels; nor can it thence be proved, that they are call’d Seraphims from their ardent love to God. The word Seraphim in the Hebrew signifies ἐμπρηστὰς, incensores, such who set on fire: Its a name given to the fiery Serpents Num. 21.6.8. and it’s much more probable, that they are so call’d not from their office or inward gifts, but from their externall likenesse wherein they appeared. As Ezek cap 1.13. speaks of the living creatures, that their appearance was like burning coals of fire, and like the appearance of Lamps. Nor can it be proved from the signification of the word Cherubim, that they are so call’d from their great knowledg; for though some (indeed) say, the word Cherub signifies, From 〈Greek〉, sicut multitudo. as a multitude (which yet must be far fetch’d, to import the abundance of their knowledg); yet others more probably conceive, that it signifies as young men, or intimates their appearance in a winged shape; and so indeed by the command of God they were shadowed out, Exod. 25.18. Nor are they lesse mistaken in making the overseeing and ruling of Provinces the work of Principalities; for if any such thing belong to any Angels, it may be with more probability attributed to the Archangel Michael, who (according to some learned men) is said to be (under Christ) the Prince of the Jews. (Dan. 10.21. it’s said, Michael your prince) It’s generally conceived by our more learned and modest interpreters, that those severall expressions of Thrones, Ephes. 1.21. Col. 1.16. Ephes. 3.10. Dominions, Principalities, Powers; do not signifie purely the same thing, but divers orders and ranks of Angels; and this they prove from the dis-junctive particle, or, put between Thrones, Dominions, Principalities, Powers, as also from that place of Dan. 10.13. where Michael is said to be one, or the first of the chief Princes; likewise from the title of an Arch, or chief Angel. Lastly, because there is an order among the Devils, which they lost not with their integrity at ther fall; but what and wherein this order among the Angels should consist, and how they differ, they modestly profess they dare not determine; that its curiosity to enquire into; and rashness to define this secret; that this is a learned ignorance: and herein Augustine joyns with them, who saith, Quid inter sc distant has vocabula dicant qui possunt, si tamen possunt probare quod dicunt. Ego me ista ignorare confiteor. Enchirid. c. 58. How those names of Angels differ, let them speak who are are able, if yet they are able to prove what they speak; I profess my ignorance herein. And this by way of Explication of the first Party here contending, Michael the Archangel: It follows, that we speak of the second, who is here said to be the Devil.

2. Of the word Devil (in the Greek Διάβολος;) I meet with sundry Interpretations among the learned. Some, as Gerson and Bonaventure say, that the word signifies falling q. Deorsum fluens. Gerson Tr. in Magnificat. Bonavent. l. 2. Sent. dist. 5. q. 1. Dictus est Diabolus, quia deorsum fluxit, & ex hoc in suâ malitiâ firmatus est. Diabolus non valens conscendere, sed compulsus descendere, odit Deum justum, & invidet excellentiae ejus. and tending downward, and the Devil (say they) not being able to keep up in his former height of glory and excellency, but compell’d to descend from it, is not to be moved from his malice. Others also with more wit then strength, say, that the Word Diabolus comes from Dia (which they say, is as much as two,) and Bolus, signifying a draught, taken up in a Fishers net, because when the Devil draws man into his net, he makes of him (as it were) a double draught, by destroying both body and soul: The ordinary and true derivation of the word is from διαβάλλω, to slander, calumniate, and falsly to accuse; and hence the appellative name of Devil is often in Scripture used for any false accuser: thus Judas is called Devil, Joh. 6.70 One of you (saith Christ) is a divel. 1 Tim. 3.11. The wives of Deacons must not be διάβολοι, slanderers, and 2 Tim. 3.3. The Apostle speaks of some who are treacherous, false accusers, or devils, &c. So Tit. 2.3. concerning the aged women he saith, that they must not be false accusers, or Devils; in which sense some understand that command of Eph. 4.27. Give not place to the Devil, or to any false accuser, or slanderer, who shall come with slanderous reports against another; the Apostle giving that precept as a direction to the observing of what went immediatly before; namely, that the Sun should not go down upon our wrath. False accusers being make-bates and kindle-coals between persons, are to be oppos’d and resisted. More specially, the word Divel is taken for an evil spirit, or Angel, Mat. 13.39. Luc. 8.12. Acts 10.38. and 13.10. 1 Pet. 5.8. 2 Tim. 2.26, &c. and yet more specially the term Devil is attributed to the chief or Prince of Devils, call’d so by way of eminency. Mat. 4.1. he tempted Christ. Apoc. 12.7. he and his Angels fight with Michael and his. See Mat. 25.41. Thus it is taken here. And clear reason there is why Satan should thus be called a slanderer, or false accuser. Some say, because of his accusing of God to man, and that principally by that first accusation, wherin he accused God of falshood, by saying, notwithstanding what God had threatned, that they should not die: and of Envy, by telling them, that God knew that in the day they did eat thereof, they should be like gods; And this is the opinion of Justin Martyr, 〈Greek〉. Justin in Paraen. ad Graec. p. mihi 21. in that excellent exhortation of his to the Greeks: The Scriptures (saith he) call that enemy of mankind, the Devil, from that first slander or calumny which he brought to man; And thus he is still a slanderer, laying his accusations sometimes against Gods Justice, perswading sinners that God allows them in their sins, Sic Tert. 2. Cont. Marc. cap. 10. Deo imposuit prohibitionem esus omnis ligni, mendacem comminationem mortis, invidiam cujusdamdivinitatis. Vide Chrysost. hom 2. in 2. Ep. ad Corinth. so driving them to presume: sometimes laying them against his mercy, perswading those who are humbled, that their sins are greater then can be forgiven, so driving them to despair: sometime against his faithfulness, omniscience, &c. frequently against his providence, making men beleeve that God hath no care of the ordering and governing of things in the world; the good are miserable, and the wicked happy. When Christ was on Earth, he was accus’d by the Devil to be an Impostor, that cast out Devils by the help of Beelzebub, &c. Falsely did he accuse God to Christ, by clipping his word, and perverting the Scripture to a pernicious sense.

2. He is (according to others) called an accuser, for accusing man to God. This is the opinion of Lactantius. The Devil (saith he) is calld an accuser, because for those very faults to which he tempts and allures us, Vid. Chrysost. ubi supra. Diabolum criminatorem vocamus, propterea quod crimina in quae ipse allicit, ad Deum defert. Lact. lib. 2. Instit. cap. 8. he accuseth us, by laying them before God. The accuser of the brethren (Rev. 12) is cast down, which accused them before our God day and night. He objecteth things before God for the disgrace and hurt of the godly. Thus he accused Joshuah the High Priest, for his sins noted by filthy garments, Zech. 3.1, 3. As also Joh, for self-seeking. Satan espies the least sins in them, these he aggravates, and for them pleads their unworthiness of the least mercy, the sins which in them are weaknesses, he represents as wickednesses; the sins which they condemn in themselves, and for which they condemn themselves, he layes before God to have him also condemn them for them claiming the justice of the Law, and the execution of the curse against, and upon them. This accuser diminisheth, wresteth their best actions, as if performed to a wrong end, and hypocritically; thus he accused Job of serving God only for wages, hereby representing all his services to be void of sincerity. In nothing is the malice of Satan so clearly discovered as in accusing the godly before God. For 1. Hereby he shewes his desire to do them the greatest hurt, which is to bring them out of favour with God, to separate them from their only friend, by being a tale-bearer and slanderer, Revel. 12. He accused them before our God. And 2. Such is his malice, that he will endeavor that which he can but endeavour, never effect; yea in the undertaking whereof he is sure to miscarry: Oppose them he will, though hurt them he cannot, and is sure to hurt himself; putting forth his poyson, though he have no power; he accusing Saints before a God who sees the falsness of his accusations, whose Power, Justice and Mercy ever makes him rebuke the accusing Divel, Zech. 3.1, 2, 3. & pity the accused Saints. And in respect of this accusing the Faithful to God, I conceive that Satan is principally called, (1 Pet. 5.8.) Our Adversary: in the Original, ἀντίδικος, a word that properly signifies an Adversary pleading or contending against another before a Judg in judgment; in which sense its used Matth. 5.25. Lest thy adversary, ἀντίδικος, deliver thee to the Judg, &c. so Luke 12.58. When thou goest with thine adversary, μετὰ τοῦ ἀντιδίκου, to the Magistrate; so that when the Apostle calls the Divel Our adversary, he intends that he is our adversary by way of accusing us before the Judg of Heaven and earth. And very fitly may this our Accuser be called an ἀντίδικος, or adversary in judgment, because he who contends with another before a Judg, commonly labours to pervert his cause by slanders and false accusation, which (as hath been said) aptly agrees to this our adversary; and hence it may be, 1 Chron. 21.1 Job 1, 6. Zech. 3. 1. that when the Septuagint meet in the Old Testament with the Hebrew word Satan, an adversary, they translate it by the Greek word διάβολος, a false accuser.

Thirdly, Our enemy is here called the Divel, or false Accuser, because he accuseth one man to another; stirring up hereby strife and contention between man and man: and as sometimes he accuseth the Godly to one another, as plain hearted Mephibosheth to David (his Divellish stratagem in these times;) so most commonly he accuseth the Godly to the wicked: Thus he accused Joseph of Incontinency, David of Treason, Daniel of Disobedience, Elijah of troubling Israel, Jeremy of revolting, Amos of preaching against the King; the Apostles of Sedition, Rebellion, alteration of Lawes; Paul was accused to be a pestilent fellow, and one that taught against the Law of Moses; Christ himself was accused of Gluttony, Sorcery, Sedition; and how skilful a Master he is in this hellish Art of false accusation, appears in that he accuseth the Faithful, though never so innocent; devising what he cannot find, Jer. 18.18. nay, not only though they are, but even because they are holy; for the matter of their God, for Praying, Hearing, Fasting, keeping Sabbath, Preaching the Truth. He accuseth them oft by those who are tyed to them by dearest relations, David of Injustice by Absolom. He accuseth all the Godly for one mans offence, Thus they are all, &c. nay, for a personal failing in one or two, he accuseth the whole Religion it self; railing against the Sun, because one hath stumbled in the Sun-shine. He hath an Art to accuse for that, whereof himself and his are most guilty; thus he accused Joseph of Incontinency, Elijah of troubling Israel, Christ of being an enemy to Cesar; yea, of that, to which the Accused are most contrary, as in those instances appears, accusing even the Sun of darkness. And God hereby makes their integrity more apparant, either here or hereafter: Slanders are but as soap, which though it soyles for the present, yet it makes way for whiteness: The Sun of their good fame shall break out gloriously from under the cloud of slanders; God will bring forth their righteousness as the light, Psal. 37.6. and their judgment as the noon day: yea, which is the greater advantage, the smutchings of slanders shall brighten the Graces of Gods people, their Humility, Peace, Watchfulness, Faith. The tongues of sinners are but as brushes or rubbers to fetch off the dust which is but too ready to fall upon the graces of Saints. The Divel is Satan, and therefore he is a Divel; he is an Adversary to Christ, to Holiness: what will not malice say? Now Christ is gone beyond Satans reach, he throwes the dirt of slanders upon his pictures, and on them most, that are fairest and most resemble him; he loves to trouble them in their way, whom he cannot hinder of the end. The Divel is a Serpent, and therefore he is an Accuser; he hath subtilty to invent, as well as malice to utter his slanders. He is the god of the world, and hath the tongues of wicked men at his command: if he saith to one, Go, it goeth, &c. He hath found the successfulness of this Engine of accusation, he hath murdered thousands with it, and thereby ever brought Religion into suspition and disgrace; he hath many receivers, he wil therefore thieve away the names of Saints; his calumnies easily enter, and hardly depart.

Fourthly, This adversary may here be called a Divel, an Accuser, because he accuseth a man to himself, and that in two respects: 1 He makes a man think better of himself then he should; tells him he is going to Dothan, when he is going to Samaria; that the way to Hell is the ready way to Heaven. As Absolom told the people flatteringly, Thy cause is good; so he, Thy case is happy: Strangling them oft with a silken halter. 2 He makes men think their estate worse then it is, by stretching the sins which he hath drawen them to commit, beyond all the measure of Mercy, and possibility of pardon, to bring the sinner to despair. Thus he dealt with Cain and Judas. He who once told men, they might repent when they would, and it would be time enough hereafter to call for Mercy, now affrights them with apprehensions that the day of Grace is at an end, and that it is too late to make their peace with God. He who was of late a tempting, is now a tormenting Divel.

Hitherto of the Explication of this first part, the parties contending: the Observations follow.

OBSERVATIONS.

1. Observ. 1. The higher our Eminency is, the greater should be our humility. The more glorious any one is for Endowments, the more humble should he be in the beholding them. This Eminently glorious Angel, this Archangel hath Humility stampt upon his name: By it he doth not ask, Know you not who I am? or Who is so great as I? but Quis sicut Dominus, Who is like the Lord? The more thou art above others in the height of place, the more shouldst thou go beyond them in the grace of humble-mindedness. Humility is an Angelical Grace. No Creature so high as an Archangel; no Creature so humble as he, and the highest is the humblest Angel. None so low as the Divel, and none so proud as he: The Divel tempts Christ to worship him; the Archangel worships Christ. We must, though high, take heed of high-mind edness. When we shine most with outward glory, we must not know it; know it we must, so as to be thankfull not so as to be proud. What have we that we have not received? The more we have received, as the greater shall be our account, so the greater should be our acknowledgment. They who partake of most gifts do but proclaim’ like beggars, that they have oftenest been at the door of mercy. When any great performance hath been wrought by us, we should fear to arrogate the praise thereof to our selves; herein imitating Joab, who when he had as good as taken Rabbah the Royal City, 2 Sam. 12 27 sent messengers to David to come and complete the Conquest by taking it fully, lest the City should be called after his name: He knew the jealousie of Kings in point of Honour: he wisely might remember, that the attributing of more thousands to Saul then to David, though but by female singers, had almost cost David his life. God is jealous of his Honour, he will not give it to another, nor might any one take it to himself, Of this largely in my former Part, Ver. 6 Page 486

2. The highest Dignity is to be much in duty. Observ. 2. In this word Archangel, here is equally both comprised Superiority and Service: an Archangel is in english but an high and supreme Messenger or Waiter. The service of God is the glory of the highest Angel. How poor a Creature would Michael have thought himself, had he not been a Messenger to Christ! Its wel observed by some that Angels are more frequently called by their name of Office, then of Nature; oftner Angels, then Spirits; as if they more delighted in their being dutiful, then in their very being. And a Saint is as thankful that God will deign to be his Master, as a sinner is proud that he can make men to be his own servants. The dosius the good Emperor, esteemed this the highest of all his Titles, Ultimus Dei servus, The lowest servant of Christ. A person is truly so honourable as he is useful. Pauls glory was not that he had ruled and domineer’d, but laboured more then they all; yea, in the meanest services for Jesus Christ, not in planting of, and preaching to Churches, or in governing them only, but in stripes, 2 Cor. 11.23, 24, 25 prisons, journeyes, weariness, perils, hunger, thirst, cold, nakedness. The meanest service about a King is honorable. Many think the glory of a Minister or Magistrate consists in Revenews, fat Benefices, large Incomes, shining Retinue; but ask an Archangel, and he will say, it is in being a servant, a messenger. How unglorious is a man in Scarlet, Purple, Gold, Crowns, nay, with the most Eminent and Angelical parts, if he serve not Christ by all? He is at best, but like a smal letter in the midst of a great Gay; where there is, though much flourish, little benefit, much hinderance to the Reader. Oh how happy we, if among us every one in Eminency laboured to joyn the Arch and the Angel together! otherwise he who is most eminent in Dominion, may but prove an arch Tyrant; eminent for Riches, an arch Usurer; eminent for Learning, an arch Heretick.

3. Observ. 3 The soveraignty and dominion of God extends it self even to the highest of created beings. Even from the lowest worm to the highest, the Arch-angel, all are at the beck of the great God; as every soul must be subject to the higher Power, so every soul and power must be subject to him who is the highest; he who excepts himself, Qui se excipit, se decipit. Bern. ad Eugem. deceives himself. The greatest are at Gods disposal; they must either be voluntarie servants or unvoluntary slaves. God is the God of the mountains, as well as the valleys. He is indeed the God of the valleys to fill them, but the God also of the mountains so as to be above them, to level and pul them down. No proud Pharaoh must say, Who is the Lord, that I should let Israel go? Angels are great and high, but God is greater. Angels excell us, but God even them in strength, infinitely more then do they the lowest worm. If one Angel can slay an hundred fourscore and five thousand; what can the God of Angels doe? This lessons both high and low; the higest adversary to take heed of opposing the high God: Are they stronger then he? If he was a fool who thought himself wiser then Daniel, much more is he such who thinks he is stronger then God. The proudest Pharaohs, E•. k. 28 3. Nebuchadnezzars must either break or bend; God will either be known of them, or on them: The great design that God had in sending Nebuchadnezzar from his Babel among the beasts, was, That he might learn this lesson▪ that the Lord ruleth in the kingdome of men, Dan. 4.17 and giveth it to whomsoever he will. This is his controversie with us still, and never will it end, till he have prevailed over us, and be seen to have the better of us. This subjection to God is that lesson which sooner or later every one must learn. The true interest and wisdom of the greatest Potentates is to learn it here in the way, lest they perish from it. It lessons also the poorest Saints; as in all their priviledges, God wil yet be known to be their Lord, as wel as their friend, and therefore will be serv’d with holy fear; so in all their sufferings from their proud enemies, they may say with Solomon, There be higher then they. Eccles 5.8. The Lord on high is mightyer then the noyse of many waters; yea, then the mighty waves of the Sea. The great God is their good freind, he who hath the service of Angels, hath goodnesse and protection for them. When the strongest servant in the house beats and abuseth them, the weakest child of God may say, I’le tel my father: He can and will redresse every Saints injury.

4. Great is the comlinesse of order; Observ, 4 even Angels have and love it. There are Angels, and there is one (at least) Archangel. In heaven, There must be a disparity among men, Unisons make no good Musick. even among the creatures where God immediately manifests his presence, there are Thrones, Dominions, Principalities, Powers; what the difference is, we know not; that there is a difference, we know: Nay, the Divel, who is the great enemy of order and government on earth, observes and upholds a kind of order and rule in hell: Even there is a prince of Divels, and the Divel and his Angels, (Though it’s true, the most powerfull divel is the most powerfully wicked:) nor heaven, nor hell allow of a parity; though there be no good, yet there is some order in hell; Holy Angels are no friends to levelling. They are mistaken, phanatick spirits, who think it a point of perfection to be without Superiours; would they be more perfect then the glorious Angels? The truth is, they cry out for this liberty, that they may be in slavery to their lusts (which government curbs;) and not so much for that they hate government (the love whereof is implanted in all by the light of nature) as because they hate those hands in which it is, they would fain get it into their own; and could they once do so, tho none could govern so ill, yet none would govern so much as themselves who most cry down ruling. They who most oppose Government in others, most desire the Government over others. Evil angels, who will not be subject to God, are most tyrannical over men. Satan, who would not continue in the worshipping of God, tempted Christ to worship him. Order is the beauty and safety of places. They who are weary of it, are weary of their owne happiness. But of this more before in Part 1. page 638

5. Observ. 5. The divel is an hurtful spirit. His work is to do mischief; his name Divel speaks him a Destroyer, and wounder of names; and all his names import mischievousness. He and his angels are called Cacodaemons, Evil Angels, frequently in Scripture, Evil Spirits; not evil only in regard of the bad which is in them, but also of the hurt which is done by them. The Divel is Abaddon, Rev. 9 11. Perdition; he is perdition or destruction it self; not only Passively, but even Actively also; and as we call a wicked man, scelus, wickedness, for most wicked; so is the Divel call’d perdition or destruction it self, because he is the chief, Rev. 9 11. cruel, skilful, industrious Destroyer, seeking whom he may deuour; compassing the earth, as a Fouler doth the tree where the bird sits; or as Besiegers do a City, to plant murdering Engines: He seeks not whom to scratch bite, or wound; but whom to destroy, devour, swallow up (καταπίῃ) 1 Pet. 5.8. To Abaddon is added his name in the Greek, whereby he is also noted to be acrue destroyer, Apollyon: He is in Scripture called a murderer, an old bloody one, such from the beginning. Compared also to a Lyon, a Serpent, R•v. 12.3. a Dragon, a red bloody, fiery (〈Greek〉) Dragon. He is bloudy in being thirsty after, and imbrued in blood, in all the blood of the Saints since the beginning of the world: His Works prove him more hurtful then his Names. Hurtful he is to the bodies of men; These he hath often possessed, counting the tormenting of them all his pleasure, and ejection out of them his torment: These he hath thrown into fire and water; cutting also and wounding them; rending them when compelled to leave them; H•m• mal•• •elam D•ab••. by his instruments (wicked men his weapons) martyring, mangling, and murdering them, from Abel till now; afflicting them with noysom and destructive diseases Hurtful to the Estates of men, by tempests, winds, fires, as appears by his dealing with Job, whom he made both in body and estate, his very anvil, upon which he laid all his angry and cruel strokes. Hurtful he is to the souls of men, either tempting to, corrupting in, or else tormenting or afrighting them for sin. Hurtful to the name he is; by slanders and false accusations. They who are freed from consuming by the former, shall not escape totally from sindging by this latter Where he cannot devour with the mouth of the sword, he will wound by the sword of the mouth. Where he cannot strike with his hand, he will spit with his mouth, and bite with his teeth. And lastly, the properties of his hurtfulness shew it more then its workings; for he is anciently hurtful; he began many thousand years ago with the first man: How hurtfull do we account that thief and murderer who hath been mischievous for some few years! No Muderer so old an one, as Satan. He is maliciously hurtful, not being so by accident, or beside his intention, but aiming to be so. He kils none by chance-medly, but all his Murders are wilful: ‘tis his meat and drink, his recreation, his only ease, if he could be said to have any. His hurtfulness is incessant, his trade, his work, as well as his recreation . He cannot give over this Employment; ‘tis his Element, nor can he any more live without it then a fish out of the water. He is restless in sin; When he is not in places where he may do much hurt, he is said to walk through dry places, a barren, un-inhabitable wilderness, and there he finds no rest; his only rest is an hurtful motion. A sinner sleeps not till he sin; but the Divel alway sins, and never sleeps; he is a vigilant Dragon: He never rested one moment since the beginning of the world. As he never wanted, so he never would have rest: he hath no Holy-dayes. He gos up and down continually seeking whom he may devour: Upon the Sabbath as much as, nay, more then other dayes; and he never doth more hurt then when he seems to do least; nay, when he seems to do most good. He is universally hurtful in respect of the Object; he is hurtful (in intention at least) to all mankind; to good and bad, to his enemies, yea his friends: to the former, because the less he can, the more he would do. The more God loves, the more he hates, and labours to hurt (as in all the forementioned respects.) He had rather find one Pearle then a thousand pibbles. Oh how sweet to him is the fal of a Peter, a David, a Noah! the bloud of a Stephen, a Paul, a Godly Minister. He winnowes the best wheat most, and beats the tree most that bears the best fruit: Our great Lord himself must not go without his marks. Nay, he is hurtful to his owne greatest friends. Those he hurts most, who serve him most: A cruel Master, that wounds and starves all his slaves! wounds the conscience, wears out the body. Sinners are his hackneys, whom he whips and spurs all the day of Life, and at night he lodgeth them worse then in the day he used them. Never suffers he them to feed upon one morsel of the bread of Life; gives nothing but wind and wormwood, vanity and vexation. Lastly, he is skilfully hurtful, he is skilful to destroy, and hath an equal mixture of the Lion and the Serpent. He hath seven heads, Revel. 12.3. and many devices in them all: Elimas ful of all subtilty, and mischief, Acts 13.10 is aptly therefore called the child of the Divel. Our worst enemy sometimes comes to us as our best friend. He disguiseth his person, like the Gibeonites, that so he may get within us. He seemed to Eve to be more friendly then God himself. He oft seems to compassionate the sinner; to the profane he propounds an easie loose Religion; to the Proud he suggests the unfitness of suffering himself to be trampled on, &c. He never kisseth, but ‘tis to kill; and this Crocodile never sheds tears but ‘tis to shed blood. He chuseth his fittest times for his tentations, as in time of conversing in bad company, so he set upon Peter: in time of solitariness, so he set upon Christ and Joseph. In times of trouble of conscience, then he suggests we are hypocrites; like Simeon and Levi, who killed the Shechemites in their soreness. In times of security and ease, so he set upon David: like enemies who fal upon one anothers Quarters in their mid-night sleep. If he cannot hinder from good, he can blemish it by sinful meanes; an undue manner, a bad end. He can by a thousand Arts disparage a holy Duty to those that behold it, if he doth not mar it in the performance This hurtfulness of the Divel shewes whom they resemble, that are never well themselves but when they are doing something that may make others bad, or do them hurt. Whose only work is to pull down, and pluck up, to tear and rend; to lay gins and snares, not for beasts, but men; to search out iniquities, and to accomplish a diligent search: who are skilful to destroy, but ignorant how to build up. How unlike are these to him who went up and down continually doing good? It likewise discovers the goodness and power of God, in stopping this hurtful Creature, in bounding him within his limits, in binding him in chains of restraint; so that though he wils to do what (nay more then) he can, yet he shall never do what he will, nor often what he can. It teacheth us to make him our friend who only hath care and goodness to countervail the Divels cruelty. O miserable they whose souls do, and shall ever dwel among Lions, in a Godless, Christless, Shepherdless state. Lastly, it instructs, that better is the suffering of him who is hurt, then the solace of him that is hurtful; the former is conform’d to Christ, the latter to the divel.

6 Observ. 6. Saints must expect slanders, but not be afflicted with them. So long as there are Divels, there will be false Accusers. We oft say, upon hearing false and infamous reports, we wonder who should raise them: But wonder not; there is a Mint constantly going in hell, and there is a Mint master, whose work it is to coyn calumnies; and though they be men who put them off for him yet this Coyn bears his Stamp. ‘Tis a good sign thou pleasest not Satan, when thou canst not have his good word. He doth no more against thee, then he hath done against all thy Brethren, whose Accuser he hath ever been; count not this Tryal by his fiery tongue strange; nay, count it strange when this tougne is not fired upon thee The Son of God himself was in this fire before thee, nay, is in it with thee. If the flame be hot, remember the company is comfortable and cooling. Had it been enough to have been accused, there would never have been one innocent. God indeed suffers this fire to burn thee, because thou art not pure enough; but the Divel kindles it, because thou art not impure enough. Its a sign that thy tongue vexeth Satan, when his tongue vexeth thee. Remember that thy name is bright in Gods sight, and like the Sun, glorious heaven-ward, when most clouded earth-ward. God takes a greater care of his servants names then they do of their own. Wherefore were ye not afraid to speak against my servant Moses, Numb. 12 8. saith God to Aaron and Miriam? Besides the accidental good which slanderers do thy soul or the present, by making thee humble, watchful, selfsearching, there will come a time wherein they shall make restitution (in specie) of all thy stoln reputation: They stole it from thee in se ret, Quisqui• v•lens d•t•ab• f••mae m•ae, ist• nobens add a mercedi me• Aug. but they shall restore it before men and Angels, and that with Interest. Thy innocency may be hid, but not extinguish’d; and he that willingly detracts from thy name, doth (though) unwillingly add to thy reward.

7 Observ. 7. To censure every one that is accused, is to condemn the innocent. Its not ground enough for thy censure, that they are accused; (for Satan may cause that;) but, if called, throughly sift the accusation; John 7.24. judge righteous judgement; and look not onely upon the outside, but enter into the bowels of the cause: Bare accusation makes no man guilty: commonly the slanders of wicked men speak the person, and often the cause also good: Be slow of belief: Hear both sides: Let both thy ears, like Balances, take in equal weight. Tis true, 1 Cor. 13.7. Charity believeth all things, but they all are good things; it also hopeth all things. There’s no harm in suspending thy belief till proof comes. If thou shootest thine Arrow too soon, thou mayest haply hit a Jehoshaphat, drest up by Satan in an Ahabs attire. Its better to acquit many nocent, then to condemn one innocent. In doubtful cases hope the best. God went down to see, when the cry of Sodom came up to heaven; though he saw before he went down. Its good to be forward in accusing thy self, and by that time that work is well done, thy censorious credulity will be cool’d when thou hearest reports of others.

8. Obser. 8. How harsh and cruel a Master doth every wicked man serve! The Divel puts his servants upon sin against God, and then accuseth them for those sins to God, themselves, and others: He that at the first allured Saul to disobey God, by sparing of Amaleck; afterwards drives him to despair, by representing his sin, and Gods wrath, when he appeared in the shape of Samuel; the sins which his tentations represent but as tricks and trifles, his accusations will aggravate, even to a mountaynous proportion: He that in the former saith, Thy sin is so small, thou needst not fear it; nay, perhaps tels thee is a great good; will afterward make it appear so great an evil, that thou canst not bear it: Though at the first he tels thee it is so small that God will not see it, yet at last he suggests it so great, that God will not forgive it: The time thou now spendest in hearing his accusations, would have been better spent in opposing his tentations. Who would serve such a Master, who in stead of standing by his servants for their diligent service, wil stand up before God and man against them? While they are serving him, he is quiet; when they have done, he payes them with terrors, and perswasions that they are damned wretches: and yet this is the Prince of the world, who hath more servants then Jesus Christ; though he, in stead of accusing for, covers sin. Oh that sinners were so wise, as in time to look for a new service, and to stand astonished at this amazing folly, that they should more delight to serve him who sheds their blood, then him who shed his blood for them.

9 Great should be our care to prevent false accusations, Observ. 9. to stop Satans mouth, and the mouths of sinners, which are so ready to be opened against us; to take heed that they speak not reproachfully and truly at the same time.

1. It ought to be our care to make streight steps to our feet, Ephes. 5.15. seeing we shall be sure to hear of the least halting: we ought to walk circumspectly. If wicked men will make faults, at their own peril be it; let them not find them made to their hand: though we may account such or such an error to be but small, yet the slanderous beholder will look upon it with an old mans spectacles, and to him it will appear great. The sharp weapons of slanders, must be blunted by innocency. Let the matter, manner, and end of every action be good, and then God will justifie, if Satan slander.

2. Never leave integrity to remove infamy: He that will part with a good conscience, to get a great name, shall lose name and conscience too.

3. Defend and plead Gods cause against false accusation. If we be shields to his, he will defend ours.

4. Let us be as careful of the names of others, as of our own. Let us not receive, believe, laugh at the slanders cast upon others. Our name will be entertained at our neighbours houses, as his is at ours. We must open our mouths for the dumb, the absent, the innocent.

5. Be willing the godly should reprove thee: He who wil not hear a just admonition, may justly hear an unjust accusation; the smitings of freinds will prevent the stabbings of enemies, Godly rebuke embraced will preserve thee from reproach, and being a byword.

6. Accuse thy self before God, humble thy soul for whatever thy self and others can alledge. Be more vile in thine own, then thou canst be in the thoughts or mouths of others; and thereby flie to Jesus Christ, who will answer all accusations within or without thee; the clefts of that rock being the best refuge against the pursuit of slanderous tongues. Oh how sweet is it to say in the midst of slanders, Well yet, my soul, God hath nothing to lay to thy charge.

10. False accusers imitate Satan, Observ. 10 they are the Divels first born, and bear his name. Their tongues are set on fire of hell; but of the greatnesse of their sin, I shall have clearer occasion to speak in the third and last part of this verse, as also of the helpes against it.

This for the first part of this verse, the parties contending; Michael the Archangel, and the Divel. The second followes, the strife or contention it self; Michael contending with the Divel, disputed about the body of Moses.

EXPLICATION.

In the explication of this second part, the contention it self, I shall speak 1. Of this combat, as it’s set out more generally; so here it is said that Michael contended. 2. As it’s set out more particularly, in the particular case and cause in which he contended; and so it’s said, Michael disputed about the body of Moses.

1. More generally: It is said that Michael contended, διακρινόμενος, Vox 〈Greek〉 forensis est, et ad judicia spectat. Justinian. in loc. the word (saith Justinian) is borrowed from courts of judicature, and belongs to judgments; διακρίνεσθαι δίκη, is to contend in judgment. The word in Scripture is used severall waies, and oft it signifies to hesitate, and stagger, or doubt, Rom. 14.23. Matth. 21.21. Rom. 4.20. And the word imports a doubting with a contention: Qui haesitat, al tercantibus sententiis, secum quasi litigat et disceptat. Bud. in comment. He that doubts or hesitates in a businesse, being by different opinions drawn several waies, finding a strugling and a contention (as Budeus notes) within himself, as unresolved what course to take. Rom. 14.1. The Apostle speaks of doubtfull, or contentious disputations; or (as the word signifies) contentions of disputations. Διακρίσεις διαλογισμῶν, altercationes disputationum. Beza. Acts 11.2. They of the circumcision (διεκρίνοντο) contended with Peter.

It may here be demanded, What are those contentions between good and bad Angels? Its answered, That they are either about things, 1. of temporall, or 2. of spiritual concernment.

1. About Temporals, and so they contend, the good Angels for, and the bad against the outward welfare of the people of God: Psal. 34.7. The good Angels (like Souldiers) pitch their tents about the godly, to protect them, where Satan pitcheth his forces to destroy them. Evil Angels strive to drive men into places of danger, the Divel would have had Christ to have leapt from the top of the pinacle: Mat. 6.4. but the good Angels keep us in all our waies, and bear us up in their arms, Psal. 91.12. When Elisha was beset, the mountain was full of horses and chariots, 1 King. 6.17. The Divel, who stir’d up Daniels enemies to have destroyed him by the Lions, was disappointed by that good Angel, Dan. 6.22 who shut the Lions mouths. The Angels of God defended Jacob from the fury of his brother Esau, Gen. 32.2. into whose heart Satan had put it to contrive Jacobs death. Satan endeavours the destruction of people and countries; but good Angels fight for their safety: When Satan prevailed with David to number the people, 2 Sam. 24.17. he left him fewer to number by seventy thousand. Michael the chief of the chief princes protected the Jewes against the tyranny of the Persians, Dan. 10.13. 2 King. 19.35 And an Angel smote an hundred fourscore and five thousand which came to destroy Judah: Exod. 14.19 An Angel went between the Israelites and the army of Egyptians. When Satan stir’d up Jezabel to seek and vow the death of Elijah, 1 King. 19.5 persecuted Elijah was fed and preserved by a good Angel. Divels labour to destroy the families and estates of the godly; (as in the case of Job:) the Angels of God are their guard (when ‘tis for their good) to protect them, and encamp about their persons and habitations.

2. The contentions of good and bad Angels are about Spirituall things. Jesus Christ, who is the Spiritual head and husband of the Church, was by evil Angels with deadly hatred opposed; good Angels admire, adore, advance him. When Christ was in the womb, Satan would have had his mother suspected of uncleannesse, so that her husband was minded to put her away; but the good Angel affirms, that what was conceived in her was of the Holy Ghost. The Divel sought to murder him in his infancy; The good Angels appeared in multitudes praising God at his nativity, and one directs Joseph to carry Jesus into Egypt for his preservation from Herods cruelty. The Divell tempts Christ, Matth. 4. and tosseth him from place to place: The good Angels, when he was afterward faint and weary, came and ministred to him. The Divel, through the whole course of his life, stirs up persecution and raiseth slanders against him, enters into Judas to betray him, and into the Jewes fasly to accuse and crucifie him: but as one good Angel appeared from heaven in his agony strengthening him, so would more then twelve legions of such (had God but given a commission) have waited upon him, and rescued him from his enemies. The Divels malice against Christ dyed not with him; but to baffle the glory of his resurrection, he suggests the aspersion of his Disciples, their stealing away his body by night: The good Angels attest the glory of his resurrection to those who came to the Sepulchre and afterward his Asrension, to those who look’d toward heaven; assuring them also of his return to judgment. Nor is the contention of good and bad Angels lesse about the Church of Christ: The good Angels rejoyce at the enlargment of Christ kingdome, the conversion of one sinner; and ‘tis a pleasure to them to be present at the publick ordinances, and to look into the mystery of the Gospel, 1 Cor. 11.10. Ephes. 3 10 As impossible it is, they should preach another Gospel, is to be accursed, Gal. 1.8. They surther the Gospel, and preserve the true worship of God, forbidding the worship of themselues. The Law was given by their ministry: Luke 2 9. Acts 10.10. The Angel directs Cornelius to send for Peter: The Angel brought Philip to instruct the Eunuch; invited the Apostle to come to Macedonia, and help souls to heaven; delivered Peter out of prison to preach the Gospel; carried the soul of Lazarus to heaven; resisted Balaam in the way wherein he came forth to curse Israel, &c. Michael and his Angels, Rev. 12. fight for the defence of the Church against all the injuries of the Divel. But the Divel is the grand adversary of souls: Evil Angels labour to stop the passage of the Gospel; they put forth their power in Jannes and Jambres; to resist Moses in his Ministry. The Divel offereth himself to be a lying spirit in the mouth of all Ahabs Prophets. He stands at Joshuah’s right hand to withstand him in his Office; Zech 3 1. Matth. 13. 1 Tim. 4 1. 1 Thes. 2 18. Rev. 2.10. he soweth tares in the field, where the good seed of the word is sown: False Doctrines are the Doctrines of Divels: Satan hindred Paul once or twice from his journey to the Thessalonians to confirm their faith; he raiseth persecution against the Church; he cast some into prison: And where he cannot hinder powerful preaching, he contends to make the word sundry wayes ineffectual: some he holds fast in unbelief and contumacy; from careless hearers he snatcheth the word: Those who happly hear attentively, he hinders from practising; and of some kind of practisers he often makes Apostates.

The second thing to be explained, 2 Branch of Explicat. is the strife and combate between Michael and the Divel, set forth more particularly in the particular case and cause thereof, the Archangel disputed about the body of Moses. And here, 1 What he did? he disputed. 2 About what he did it; or the subject of that disputation? the body of Moses.

1. He disputed, διελέγετο. The word signifieth a Contest by Argument and Reason; besides which manner or strife, Justinian. in. loc. there is no other (say some) after which spirits can strive and contend one with another. I shall not dispute the truth of that assertion (the mos Angelicus, Vid. Z••ch. de Angelis p. 156 the manner of Angelical disputation being to us so dark:) nor shall I now enquire how Angels represent their minds and apprehensions one to another in their disputations; but sure I am, that as the Arguments which this holy Archangel produced against the Divel to justifie his action, were strong and cogent (as being drawn from the revealed will of God) so the practice of disputing for convincing the adversaries of the Truth, or stopping their mouthes by arguments grounded upon that foundation, Acts 17.17.18.4, 19.19.9.20.9.24.12, 15. was frequently used by the Apostle Paul, and to be imitated by us; who, were our words softer, and our Arguments stronger, might more convince the Adversary against whom, and credit the cause for which we contend.

If it be here demanded, Why this Archangel would dispute with an incorrigible adversary? Its answered, he disputed not with hopes to recover his Adversary: But 1. To credit his cause. It was a righteous cause, and was worthy of a strong Advocate: though the adversary against whom we reason deserves neglect, yet the truth for which we argue, deserves our contention.

2. To apologize for himself: He might have been look’d upon, as one who resisted and opposed Satan, upon bare resolution and self-wil, and would effect his desire by bare force, had he not disputed the equity of his proceedings with the Divel.

3. To render the Divel the more inexcusable: Who now, though he were so far from being bettered or amended by all the disputation and reasoning of Michael with him, that he was the more enraged against the truth; yet must needs be more clearly convinced, that he opposed the righteous and holy will of God.

2. For the subject of this disputation, it was (saith Jude) about the body of Moses. The principal doubt in this branch is, what should be the cause of this contention and disputation between Michael and the Devil, about the body of Moses. Sundry causes are by sundry Interpreters mentioned: I shall rehearse some of the most probable, and cleave to that which I conceive to be the true one: Some affirm that the body of Moses is here to be taken figuratively, not for that body which was buried on Mount Nebo, but for that holy Priesthood about which Satan resisted Joshuah, Zech. 3.1. because this Priesthood as a shadow, was to be restored at the return of the Captivity, and to be in Christ truly fulfilled, whom the Apostle cals the body, (Col. 2.17.) that answered the shadowes of the Law. Others also making this place of Jude to refer (though after a different manner from the former) to that of Zech. 3.1. Opinio mystica est, ut corpus Mosis fuerit Synagoga; ac Synagogam liberari prohibu•rit Diabolus de Captivitate Babylonis. Lorin. in loc. Conceive that by the body of Moses, we are here to understand the Synagogue, or Church of the Jewes; the delivery whereof from the Captivity of Babylon, Satan (say they) opposed, and Michael contended for.

But besides the Arguments which have been brought already, to prove that this Michael here mentioned by Jude, was not Jehovah; as was he who is mentioned Zech. 3.1. It seems an harsh expression, and no where used, to call either the Mosaical Priesthood as fulfilled by Christ, or the Synagogue and Church of the Jewes, the body of Moses. Some conceive that this contention about the body of Moses, was from Michaels endeavouring, and the Divels opposing of the honourable burial of Moses; to whom (say they) the Divel would have had burial denyed, in regard of his slaying of the Aegyptian in his life time; and that the Divel contended, that the body of a Murderer belonged to him to dispose of. But this opinion seems false, both in regard of the great distance of time which was between the slaying of the Aegyptian and this contention; as also that the Divel knew either that the slaying of the Aegyptian was no true murder, or if it were, that it was forgiven by God, who sundry times after it, manifested tokens of signal love to his servant Moses. It is therefore lastly, and most truly asserted by others, that Michael therefore contended with the Divel about the body of Moses, because the Divel endeavouring (contrary to the express will of God) that it might be buried in some open and well-known place, that so the Israelites (who were alwaies too prone to idolatay) might thereby be drawn to give Moses Divine adoration; Deut. 34.6. Michael in zeal to the honour, and obedience to the will of God, opposed the Divel, and contended that the body of Moses should be buried in a seeret place, Vid. Chrysost. Hom. 5 in Mat. August. To. 3. p. 731. Ambr. 2 Offic. c. 7. where no man might know of his Sepulchre. This last is the opinion of most, if not of all Modern Writers both Protestant and Popish, and of sundry of the Antients.

The most think that Satan in his contention aim’d at stirring up the people idolatrously to worship the very dead body of Moses; and some affirm (though I suppose without ground) that after his death his face retained its former shining lustre: and to prevent the idolizing of Moses his very Rod, they conceive, that Moses took it away with him when he went to dye; it being that Rod, whereby he had wrought so many Miracles, and which was called the Rod of God. Others rather think that Satan intended to have put the Israelites upon the idolatrous worshipping of Moses soul or Ghost, by the discovery of his Sepulchre; this opinion seems to me very probable. I know not, that the worshipping the reliques of dead mens bodies, was an idolatry used in those times. I suppose it will not be denyed, but that it was the practice of the Heathens to worship the ghosts or souls of the dead, who in their life time had been eminent for their greatness and beneficence; hence Jupiter, Mercury, Esculap. &c. were counted Deities after their deaths, for that good which their survivers had received from them while living; and Heathens used this their idolatry, by occasion of their having among them the Tombs and Sepulchres of the deceased: Thus the Cretians worshipped Jupiter for their God, whose Sepulchre they boasted that they had among them. And hence Lactantius holily and wittily derides them, Quomodo potest Deus alibi esse vivus, alibi mortuus; alibi babere Templum, alibi Sepulchrum? Lactant. l. 1. c. 11. for honouring a God, who (as they thought) was in one place living, in another place dead; who in one place had a Sepulchre, in another a Temple.

The Roman Emperors after their deaths, were Deifi’d at the burning of their bodies; which being burnt, their souls were worshipp’d by the name of manes; and upon their Sepulchres they engraved these words, To the gods, Dijs manibus. the ghosts or souls of the departed; they blindly believing, that the souls of the departed did reside about, or were present at the places, where their bodies were buried; and these soules of the departed, Heathens were wont to worship and consult with at their graves and Sepulchres; a practice which from heathens was received by the Israelites also Hence we read, Isaiah 65.4. of the idolatrous Jewes, who remained among the graves, and lodged in the monuments, namely, to consult with the spirits of the dead; as is clear from Isaiah 8.19. where the Prophet reproves the people for consulting for the living with the dead; i e. with the souls or ghosts of those who were dead and departed. And at these graves and Sepulchres of the dead, were idolaters wont idolatrously to Feast and Banquet with those sacrifices which they had offered to the honour of the dead. Hence we read, Psalm 106.28. of the great idolatry of the Israelites, in eating the sacrifices of the dead. And this idolatrous custome of seeking to the dead at their Tombs or Sepulchres, the Divel invented, that these deluded idolaters, who expected to consult with dead men, might indeed, and really receive answers from, and so worship him: for though he perswaded his Vassals, that they who were dead, gave them their answers; yet indeed, those answers came from him. And to this practice the Divel might easily have brought these Israelites, could he have obtained the discovery of Moses his Sepulchre; which, containing the remains of so famous a Law-giver, and one so eminent above all the men in the world for acquaintance with God, would in probability upon all exigencies, have drawn idolaters to it, for the adoration of, and consultation with Moses: (especially considering the great and constant need of direction, in which the Israelites stood while they were in the Wilderness, for their passage to Canaan;) though, indeed the name of Moses was to have been but a stale or stirrup, to have advanced the adoration even of the Divel himself; who, as he was the sole contriver of this idolatry, so would have been pleased most with it, and honoured onely by it; it being as much beyond the power of idolaters or Divels to deal with a true, since dead Moses, as it ever was against the will of Moses, to have any such dealing with them. If it be here objected, that the Israelites did not worship at the Sepulchres of Abraham, Jacob, Joseph, and the other Patriarchs, and therefore that neither they would have idolatrously worshipped Moses, if they had known the place of his burial. Its answered, that there was far greater likelihood and danger of their idolizing Moses, then any of the fore-mentioned Patriarchs; and that both in regard of the honour that Moses had received from God, and also of that good which the Israelites had received by Moses. 1. In respect of the former, none of the godly Ancestors of the Israelites were so illustrious as was Moses, for working Miracles, and so many renowned performances, both in Aegypt, and after the Israelites came out of it; none by the testimony of truth it self, being like Moses, whom God knew face to face; none who had the reputation of being so frequently and long with God, and of being a Law-giver to the people, and a Mediator between God and them, to fetch them Lawes from God, and to carry their desires again to God; to be taken up (that he might converse with God) to the top of a flaming Mount, the foot whereof no other person might touch upon pain of death; to have a face so gloriously shining, (upon descent from God) as if God had imparted to him a kind of ray of Divinity. In a word, To have God say of him, as he did to, and of Moses, I have made thee a God (a speech (haply) not yet forgotten by Israel) to (so great and puissant a Monarch as) Pharaoh. 2. In respect of the great benefits that God bestowed upon the Israelites by Moses; never did they receive the like by any other Instrument in any age; who ever was there besides Moses, by whom God sent so many miraculous plagues upon their Enemies? by whom (at the holding up of a Rod) he divided the Sea, and sent six hundred thousand men through it dry-shod, and afterward caused it to return upon, and swallow up their Enemies; by whom he split the Rocks into Cups, and gave them water in a scorching Wilderness, and fed them with miraculous showres of bread from heaven, &c. Its therefore probable, that one so eminently honored of God, and beneficial to Israel, as was Moses, had his grave been known, would after his death have been idolatrously worshipped, and perheps too, consulted with, as their guide in the Remainder of their journey into the Land of Canaan. Yea, Haeres. 55. Epiphanius reports, that in Arabia, Moses, for the Miracles wrought by him, was accounted a God, and that there his Image was worship’d.

And whereas it may be said, that the Israelites could not be so blockish as to have worship’d a dead Moses, his mortality being so pregnant a confutation of their idolatry, and his Divinity. Its answered, Idolatry is a sottish sin; Spiritual, as well as Carnal Whoredome, taking away the heart. Its just with God, that they who lay by his rule, should also lay off their own reason. Nor yet would the knowne Zeal of Moses (while living) against such a practice as this, have, in probability, kept the Israelites from this idolatry, had Moses his body been discovered: considering not only their proneness to that sin, and their forgetfulness of holy instruction; but also, for that they might haply impute the unwillingness of Moses to be worship’d in his life time, and while he was among them, rather to his modesty and humility, then to his disallowing of such a practice after his death, when he should be both absent in body, and glorious in soul. In short, needs must that be bad, which that evil one is so violent in contending to have effected; nor certainly, would Satan much have regarded Moses his body, had it not been to do hurt to the Israelites souls; and he who by his subtilty had once before with so much success drawn the people to Idolatry, and almost to destruction, by the company of the Midianitish women, was much more industrious and hopeful, by this means, which had a face of greater plausibility, and would have proved far more hurtful, to have effected the like again.