If he who mocketh the poor then much more he who revileth the Ruler Imaginem Dei Rex gestat idcirco colendâ—â— et amandus est si non propter se salâ—â—m vocationis functionis suae causâ reproacheth his Maker In the contempt of Magistrates God accounts himself contemned They have not saith God to Samuel 1 Sam. 8.7 rejected thee but they have rejected me And this was the true cause why God was so angry with Miriam and Aaron who spake against Moses Wherefore saith he were ye not afraid to speak against my servant Moses Numb 12.1 8 Heb. 5. To speak against him whom God appointed and set on work is to speak against a great one indeed 3. By the punishments inflicted upon such revilers which are evident in the example of Miriam Absolom Corah c. And all Princes are not like Titus the delight of mankind who said None can reproach mee Dâ—liciae humani generis Nemo me insequi contumeliâ potest propterea quòd nihil ago quod reprehendi mereatur ea verò quae falsè de me dicuntur prorsus negligo Dio. because I do nothing that can be reprehended and those things which are spoken of me falsly I altogether neglect for Tiberius when Paconius had scattered reproachfull Verses against him wrote to the Senate to appoint severe punishment against him and although many Princes have remitted the injury as offered to their own persons yet as prejudiciall to the good of the Common-wealth they have and that deservedly punish'd them and however Princes themselves have spared such railers yet God would not suffer them to go unpunished as in the case of Shimei whom though David spared yet God spared not 4 This speaking evil of Magistrates is a spreading evill hurtful to others the reviler kils many with one shoot himself speaking wickedly the Ruler whom he accuseth unjustly his hearer who listens to him credulously A reproaching tongue being though worst to himself yet hurtfull to those who hear him Lev. 19.16 a Tale-bearer Rokel signifieth a Trafficker up and down and who knoweth how great a fire the tongue of one reviler may kindle Seldome doth such a pedler open his pack of wares but some or other will buy No musick is so sweet to the most as to hear well of themselves and ill of their Rulers Peoples hearts and ears are commonly tindar and touchwood presently taking fire when any spark of defamation flies from the fire of a revilers tongue and how great a flame such a spark may kindle we may see in the cases of Absolom and Sheba OBSERVATIONS 1 Great is the audacious extravagancy of an unmortified tongue Observ 1 James chap. 3.6 calls it a fire and here we see it aspires like fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam 3.5 and moves upward and fastens upon such things as were much above it Peter saith These Seducers are not affaid to speak evill of Dignities 2 Pet. 2.10 the tongue set on fire by hell below fires even upon those which are called gods and are in the hihgest and most eminent degree the tongue speaketh proud things Psal 12.3 In the mouth of the foolish is the rod of pride Pro. 14.3 In which place the fools tongue may either be termed a rod of pride which for proud speaking shall whip the fool himself or else a rod which by the fools proud speaking whips and lasheth any other The Septuagint read it The fools tongue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rod of reproach and some conceive in using the word rod Gr. * according to some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon alludes to the custom of Magicians who by their Rods were wont to do their magical exploits and false miracles of transforming Exod. 7.12 metamorphosing and changing the shapes of things as if these proud railers by the rods of their tongues Leviter volat sermo sed graviter vulnerat leviter transit sed graviter urit leviter profertur sed non leviter revocatur facilè volat atque adeo facilè violat charitatem Bern. Serm. de trip cust their revilings and slanderous reproaches did labour to metamorphise and transform men making the honourable to appear base the learned most illiterate the upright most dishonest c. The pride of the heart is most frequently discovered by the tongue Rabshakeh threatned he would make them eat their own dung and drink their own pisse the tongue threatens God himself Isa 14.13 I will ascend into the heavens I will exalt my throne above the stars of God Talk no more exceeding proudly saith Hannah 1 Sam. 2.3 They set their mouth against the heavens and their tongue walketh through the earth Psal 73.9 Our tongues are our own who is Lord over us Psal 12.7 The tongue though small opposeth the greatest It was a gracious care of David to take heed to his tongue Psal 39.1 Mans glory his tongue must not be imployed against Gods glory or the Magistrates here call'd Glories The tongue of which we had not the use till we had the use of reason was never appointed to the used without reason for pride and passion He who made the tongue soft and pliable all flesh without a bone in it teacheth us that it should not be harsh rugged and proud in its expressions the double rail or hedg of the teeth and lips shews that this wild beast is very unruly Jam. 3.8 and that it ought to be kept in The best way to keep the fire from breaking out at the Chimney 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to quench the coals upon the hearth a cool and humble heart wil abate the heat of the fiery tongue 2. Dignities lie open to the lash of the tongue Observat 2 The more eminent the person the more censured is his action the highest towers are most frequently blasted with lightning nor power nor innocency can protect from imputations The fire of the tongue dares touch even laurel * Which lightning they say never blasteth the sword of the mouth will adventure even upon the mouth of the sword When Saul was chosen and carryed and lifted up with highest acclamations the sons of Belial despised him 1 Sam. 10.27 It is a vain ambition to expect the good word of all It s an equall weaknesse to be proud of the applause and impatient under the reproaches of the multitude the care of all especially of governors should be rather to be worthy of honor then to receive honor rather to be honourable then honoured and not so much to seek quiet abroad as in themselves and the conscience of their upright and sincere endeavors It s better to deserve well and to hear ill then to deserve ill and to hear well 3. Observat 3 Magistrates should take heed of blemishing their dignity and losing their glory The Apostle here cals them dignities or glories And to maintain their glory 't is not enough to be magnificent and
Daniel ub supr in the Reign of Henry the Seventh who though the greatest Peer in the Realm and laden with many Favours and great Offices yet was a man of that exorbitant and unbounded Ambition that nothing would please him but a Preferment which used to go to the Kings Eldest Son Though Peleon be layed upon Ossa and one Mountain of greatness upon another yet will an ambitious mind look upon them all as too low Kingdom added to Kingdom and could it be so world to world would but be a drop to the belly of the Elephant Ambition The best way to satisfie the thirst of one in a Feaver is in stead of giving him drink to cure his Distemper and he who hath the Itch shall more wisely take away the inward cause there of then think to allay it by scratching Le ts not think to satisfie our Lusts by making provision for them its Christian wisdom rather to study to kill then content inordinate desire and more to bring our hearts to our condition then our condition to our hearts Let us look upon that station of life wherein God hath set us as the best for us A garment which fits us is better for us though it be plain then one which is gaudy and three or four handfuls too big God best knowes how to order our Estates Should we be our own carvers we should often cut our fingers Let us also compare our Receipts with our deserts * and our selvs with our inseriors Observ 6. Naturae bonitas nisi pietate confirmetur facile illabescit Cart. Harm and though the former seem small when they stand by themselves yet if we set them by the latter they will appear of a large size and a tall stature 6. A meer man is firm and steady in no relation Natural relations unless back'd by grace are very slippery and unstable foundations of friendship Corah a wicked man though a neer kinsman to Moses proves his greatest Adversary Abels brother Josephs brethren Davids son could not be kept from Murder and Treachery by the bond of nature It is not the alliance but the renovation of nature that can establish friendship easily break the bonds of nature as Samson did his cords till his locks his Lusts be cut off No natural man accounts his own brother that lay in the same womb with him so near to him as the lust that lodgeth in his heart He provides friends most wisely for himself who either finds or makes them friends to God An enemy to God will not long be a friend to thee Natural love oft ends in an unnatural hatred A bad man will not conscienciously be a good husband son brother Grace doth not slay but sanctifie not annihilate but elevate nature turns water into Wine and Spiritualizeth carnal affection How just with God is it that he whom thou dost not desire to make Gods friend shall prove thy foe that thy child which is most cockered by thee in sin should afterward prove the greatest grief to thy heart God suffering to thy sorrow him to rebel against thee whom thou hast suffered and seen without sorrow to rebel against God 7 Innocency is no shelter from opposition Observ 7. The goodness of no person nor cause can exempt either from hatred No man meeker then Moses none better beloved then Aaron none more beneficial to Israel then both no cause more Righteous then the holding a Government to which they were appointed by God himself yet neither the persons nor their cause could be free from the conspiracies and contestations of sinners Jesus Christ himself endured their contradictions Heb. 12.3 and gainsayings It s no sign of a good man to have few opposers nor of a good Cause to have many abettors He who is not opposed by the stream goeth with it The world will hate where God loves So far is Holiness from exempting the Godly from the ill will of sinners that it drawes it forth Let other qualifications of Learning sweet nature Birth c. never so much abound yet Grace marrs the taste of all these in a carnal palat Antipathies can never be smothered reconciled The meekest Moses will he be a Moses shall be gainsayed notwithstanding his meekness The wicked rise up against the Faithful not for doing any evil against but for not doing evil with them If in our keeping close to God we meet with unkindness from the wicked let us not wonder if with love let us be thankful but yet withal suspicious of our selves that we do or at least cautelous that we may not sinfully correspond with them 8. Instruments of publick good Observ 8. often meet with unkind requitals Moses and Aaron Israels deliverers and defenders were gainsayd by an unthankful people Israel owed to these saithful Governors under God their provision peace and protection but for this the tribute which they paid was Conspiracy and Rebellion Nothing is so easily forgotten as the benefits we enjoy by Governors The lightest injuries are easily remembred and are like feathers that swim on the top of the water weighty favours like a piece of lead sink to the bottom and are forgotten Gideon had been a famous Deliverer of Israel Judg. 9.5 but the benefits which that unthankful people enjoyed by him are so neglected that they slew his sons 2 Chro. 24.21 22 Though Jehoiada was the renowned Restorer of Israels Government and Peace yet was his son destroyed by them who next to God owed all that was dear to them to his Faithfulness and Wisdom It s a Kingly honour to meet with unthankful returnes from those to whom we do much good The mothers brest gives milk to the froward Infant that strikes it God would have all especially Publick Officers in all the good they do to eye his Glory and command and not the applause of men No opposition must discourage us in the Faithful discharging of our places nor chase us from the station wherein God hath set us 9 Excellency and Superiority are the marks of Envy Observ 9. Invidemus inferiori ne nobis aequetur pari quia nobis aequatuâ— superiori quia ei nou ae quamur Though Moses and Aaron cannot be opposed for their sin yet they may be envyed for their Power As Equals are envyed because they are such and Inferiors lest they should be our Equals so principally Superiors because we are not equal to them Joseph was envyed because he was higher then his brethren in his fathers favour Nullae necessitudinis jura tam sancta et inviolaâ—a quae suâ—â— invidiae stimulos non pariuntur praescrtim cum quis inter cognatos ad impertum promovetur Mendez in 1 Sam. 10.16 Paterna largitatis memor non est qui est fraternae immemor charitatis haedum sibi datum negat qui tantam substantiam accepit Chrysol Ser 4. Senior dicitur eò quòd cito aliquis per invidiam consenesâ—â—t Ambr. in Luc. Haec est
with serving of the Lord. Rom. 12.11 Let the Tempter ever find thee imploied The night comes when no man can work John 9.4 but as long as the day lasts no man must loyter As sleep causeth idleness so idleness causeth sleep Strive to attain to the highest pitch of grace and yet ever be working as if thou wert at the very lowest Phil 3.13 Forget those things as the Apostle speaks which are behind Take heed of turning thy spur into a bridle namely of making that former practice of holiness which should be an inducement to thy further active progress an hinderance from proceeding therein All the steps we have taken are lost if we give over before the race be run 6 Keep company with waking Christians such as neither dare sleep in sin themselves nor suffer any to sleep who are neer them In the sweating sickness they say that they who were kept awake by those who were with them escaped but their sickness was deadly if they were suffered to sleep The keeping one another awake is the best fruit of the communion of Saints Heb. 10.24 25 The Apostle speaks of provoking one another to love and good works of exhorting or calling upon one another 7 Watch over thy self in the use of such things as are in themselves lawful In lawful things there is least fear and therefore most danger More perish by meat then by poyson because every man takes heed of the hurtfulness of the latter and fears not any harm by the former Satan lyes in ambush behind our lawful enjoyments Christ was once lost at a feast and oft since in worldly abundance Prosperity never waked any out of sin 'T is as hard to be full and watchful as to be empty and contented Luke 21.34 Sobriety and Vigilancy are put together Take heed lest the vapours of sensual enjoyments overwhelm thee Let the things of this life be thy Solatia not thy Negotia thy refreshments not thy employments use them as the things not for which thou dost live but without which thou canst not live They who are inclined to be gross in their bodies should use much exercise and they who have abundance in the world should take much pains with their hearts lest while they get the world they lose their God VER 9. Yet Michael the Archangel when contending with the Divel he disputed about the body of Moses durst not bring against him a railing accusation but said The Lord rebuke thee 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 Idâ—latry 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 'T is 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 by-word 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forensis est et ad judicia spectat Justinian in loc the word saith Justinian is borrowed from courts of judicature and belongs to judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altercationes disputationum Beza Acts 11.2 They of the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contended with Peter It may here be demanded What are those contentions between good and bad Angels It s 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 't is 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 't is 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 anotheâ— 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 Theâ— 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 confiâ—m 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 â—â—mbate 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 dâ—d it or the subject of that disputation the body of Moses 1. He disputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Zâ—â—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 tâ— 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 It s 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 prohibuâ—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
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 dâ—gs 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 sâ—uls 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 Câ—r 15.20 To conclude this the care yet of a dead body should not be comparable to that of a â—â—ving soul What profit is it for the body to be embalmed
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 prâ—voking 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 it s 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 garmentâ— 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 It s 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 It s 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 â—ead for their enemies and pray Lord lay not this sin to their charge VER 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves IN this verse our Apostle accommodates and applies the comparison of Michael the Archangel or further shewes wherein the holy and humble carriage of Michael did make the sin of these Seducers appear more sinful and abomnable The Angel was a Creature not only of the greatest created Might and Power but also of Wisdom and Understanding and knew what the Divel was nameâ—y a wicked Creature and destined by God to eternal perdition accurately also he understood that the cause wherein he contended with the Divel was Just and righteous he knowing the pleasure and will of God concerning the hiding of Moses his Sepulcher but these saith he speak evil of what persons and things they know not are outragious though ignorant active though blind And this want of due
invidentium natura ut malin◠propria mala pati quam aliena bona intueri Mend in 1 Sam. 5. Quanto ille qui invidetur successu meliore profecerit tanto invidus in majus incendium livoris ignibus inardescit Cypr. lib. de Zel. Liv. Non illos malos faciendo sed istis bona quibus mali facillimè possunt invidere largiendo incitesse dicitur ad odium August in loc and dreamed that he should be higher then they in his worldly condition the Israelites likewise were envied because they increased more then Egyptians David by Saul because the women ascribed more thousands to him then to Saul Moses by Miriam and Aaron because by God advanced above them and here Moses and Aaron by Corah and his Complices because of their Superiority The object of hatred is oft the sin of others but of envy alway the Excellency of others either real or seeming of body mind estate fame c. the cause thereof being pride or an inordinate self-love the Envious ever deeming his own Excellency by anothers happiness to be diminish'd and obscured Thus the elder brother Luke 25. deemed himself wronged by the love which his father shewed to the younger and by reason of Envy against his brothers he forgets his fathers bounty to himself and he who had received all his fathers inheritance denyes that ever his father had given him a kid Of all sinners the Envious is most his own scourge and torment He had rather suffer misery then see others in prosperity as some have noted of the Philistims who could hardly be brought by the smart of their own distresses to send the Ark back to Israel Psal 105.25 it s said that God turned the heart of the Egyptians to hate his people But as Augustin well notes not by making the heart of the Egyptians evil but the Estate of the Israelites prosperous What a moth to the soul saith Cyprian is Envy Qualis est animi tinea in malum proprium bona aliena convertere aliorum gloriam facere suam poeham velut quosdam pectori suo admo ere carnifices c. Cypr. de zel liv to turn anothers good into our own hurt to make anothers glory our own punishment The meditation of this cursed distemper of the Envious may provoke us to contentation in a low condition They are high Towers upon which the lightnings of Envy falls It◠oftentimes a mercy to be in misery How many righteous and well-deserving persons have been made faulty and guilty only for their being wealthy and honourable How abundantly doth the sweet safety of a retired life recompence for all that obscurity which seems to debase it How oft have I known those who have lived in envyed honour to envy those who have lived in safe obscurity 10 Heretical Seducers Observ 10. are commonly turbulent and seditious They here followed Corah in his opposing of Authority They who deny the only Lord God as these Seducers did will make nothing of despising Dominion They who oppose Gods Dominion will never regard mans Impious men will not be obedient Subjects The order of obedience prescribed by the Apostle 1 Pet. 2.17 is first to fear God Prov. 24.21 Cunctus totius orbis clerus imperio Magistratus Civilis ex emptus L. 2. decret Tit. 2. Imperator quod habet totum habetà nobis in potestate nostra est ut demu◠imperium cui volumus Hadrian in epist ad Archiep. Treu. Mogunt Colon. and then to honour the King My son saith Solomon fear thou the Lord and the King The Romish off spring of Antichrist who throw off and deprave the Law of God will not submit to Civil Authority They openly teach that the Clergy is exempted from the power of the Magistrate So long as the Arch Heretick the Pope lives Corah and these Seducers will never dye In one Pope are many Corahs Seducers Rebels Libertines He usurps a Dominion over all the Princes in the world he makes himself the Sun and from him as the fountain of light he pretends that all Civil Governors as the Moon borrow their light to himself he saith is given all power in heaven and in earth and as profanely he applies that passage Psal 72.8 He shall have Dominion from Sea to Sea and from the River unto the ends of the earth And that of Prov. 8 15. By me Kings reign And when he speaks concerning the distribution of Empires and Kingdoms he imitates his Father in these words They are delivered to me and to whomsoever I will I give them It would be endless and in some respect needless as having toucht upon this sad Subject before to relate the many bloody machinations and murtherous enterprises of the Popes cut-throats and Emissaries against the persons of Christian Princes Under the wing of this whore of Babylon in the nest of the Popes chair Pag. 179 180 181. having been hacht those stabbings poysonings powder plots and which is worse the defence of all these by his Janizaries the Jesuits in their writings in blood which have fill'd the ears and hearts of true Christians with horror and amazement Nor would it be unsutable to the present Subject to mention the seditious turbulency of the Heretical crew of Anabaptists of late years who to all their other erroneous Tenets adde this that before the day of Judgment Christ should have a worldly kingdome erected where the Saints onely were to have dominion and Magistracy was to be rooted out and with what an inundation of blood these idle and at first neglected dreams and opinions have filled Europe the Histories of the last age have related to us and the Lord grant that we who have read and not been warned by them may never our selves become an History to the age which shall come after us I say no more Of this more page 638. Part 1. 11. It s a sin for those who are uncalled Observ 11. to thrust themselves into the office of the Ministry Hudson 137. Corahs sin was his endeavour to invade the Priesthood Seek ye the Priesthood also saith Moses to him Numb 16.10 And because all the Lords people were holy as Corah alledgeth vers 3. therefore he pretends that others had as much right to discharge the office and function of Aaron as Aaron himself had and that since the people had an holiness by vocation to grace whereby the Israelites were distinguisht from other Nations there needed no holiness of special consecration to distinguish the Priest from other Israelites Now that this sin of Corah which was an invasion of the Priests office may still be committed in the times of the New Testament is clear because the Apostle reproves it in these seducers And that it can be no other way committed in the times of the Gospel but by intrusion of uncalled persons into the Ministry of the Gospel is say * See Mr. Ly fords judicious Discourse some as plain because