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 Dâ—vid though but by female singâ—ers 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 It s 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 Vltimus 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 â—ourneyes weariness perils hunger thirst cold nakedness The meanest service about a King is honorable Many think the glory of a Minister â—r 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 Eâ— 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 differenceâ—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 â—ppose Government in others most desire the Government over others Evil angels who will not be subject to God are most tyrannical over meâ—â— Satan who would not continue in the worshipping of
with the voice of the Archangel 1 Thes 4.16 then he was attended with twelve poor contemptible men but now with many millions of glorious Angels and the Angels more particularly shall by their attendance make Christs coming glorious in regard of their service and ministry for they shall perform the work of the great day in gathering together the Elect severing the tares from the wheat they are called reapers running at every command of Christ And this work they shall doe 1. Powerfully they are the Angels of his power they are principalities and powers and excel in power and at that day Christs power shal be added to their own 2. They shal doe the work of Christ willingly behold their readiness the servants said shall we gather up the tares Mâ—tth 13.28 They who desire commission aforehand wilâ— be ready enough when they have it 3. They shal performe it justly holily faithfully they shall mingle no corrupt passions with their executions nor corruptly respect any persons Rev. 15.16 The seven Angels are clothed in pure and white linnen 4. Diligently and perfectly in most strict and exact manner though Angels compared with God are imperfect yet in comparison of Gods law they have perfection and no spot of sin cleaveth to them nor else could they continue in their glorious state if they should not be answerable to Gods law in the purity of their nature and perfection of their work 2. Christ wil come with these ten thousands for the glory of his Saints and confusion of the wicked here Saints have glorified him but then he will glorifie them they who have here lien among the pots shall shine with raies of majesty What glory comparable to that of appearing with Christ in glory of being priviledged with the dignity of judging and condemning wicked men 1 Cor. 6.3 Vid. 5 16. part 1 Matth. 12.41 42. Luk. 11.31 32. yea Angels and that not only 1. by having the practices of these Saints compared to those of the damned Nor 2. only by their consenting to and approving of the sentence which Christ shall passe upon the wicked But also 3. In regard of that dignitas assessoria that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ in sitting as it were with him upon the throne of Judicature As likewise 4. they in that Judgment being to appear with Christ manifest victors over all their enemies by trampling upon all the pride malice and weakness of divels and wicked men and openly and holily insulting over them as vile vanquished and contemptible enemies OBSERVATIONS 1. Obs 1. Our greatest wisdom and truest interest is to make Jesus Christ our friend against the last day The Lord cometh He now is but then he wil openly declare himself to be the Lord. How happy will they be who then put their trust in him who have chosen and taken him to be their Lord 2 Cor. 5.9 The service of Christ wil then appear to be the only safety and dignity The wicked who here take no care to make him their Lord wil at that day cal him their Lord Matth. 7. to be sure they shal find and feel him their Lord. How unable wil the enemies of Christ at the last day be to oppose him the Lord that cometh from heaven In regard of his very situation he wil be above them and have the advantage of them Against earthly power they might make their party good the Ministers of Christ they oppos'd but this mighty Lord who shall come armed with an infinite power and dominion over all creatures which shall be acknowledged by them all the Angels shal observe and attend it the heavens earth and elements shall be dissolved by it the dead bodies of men shall be raised up out of the graves the sea the bellies of beasts by it I say this mighty Lord will easily and unavoidably crush them A careful servant that expects his masters return wil labour to have the work set him finish'd If the Bridegroom be coming let the Bride deck her self like Rebecca espying Isaak afar off Gen. 24.65 as Joshua exhorted Israel chap. 3.5 Be sanctified for to morrow the Lord wil do wonders among you He means in leading them to Caanan so our Joshuah commands us to be sanctified because in the last day the Lord wil doe wonders in leading us to the heavenly Canaan Let us part from sin a malefactor cannot stand before the Judge nor shall the wicked stand in judgment Our care should be that we may be found of him in peace and no peace can any one have with Christ who is not at war with sin And how much better and easier is it to bear the yoke of service here in doing his will than that of severity hereafter in the undergoing his wrath Of this see more pag. 543. part 1. 2. Obs 2. The Saints have a strong ground for moderation in every condition The Lord cometh and they shal come with him The Lords coming is the Apostles argument to urge moderation Phil. 4.5 How patient and ful of forbearance should they be in sustaining all their crosses and injuries Contendly should they here be accounted the refuse and off-scouring of the world Acts 3 19. Eph. 4 30. Luke 21.28 Their Lord is coming and they shal come with him in glory though men here make them their footstoole yet Christ hath allotted for every of them a throne In this world they are not accounted worthy of the society of men Rom. 8.23 2 Tim. 4.8 2 Thes 1.6 7.10 Jam. 5.6 7 8. 1 Cor. 4.4 but then they shall be in the comp any of Angels yea Christ himself Now Christ seems for a while to leave his family every piece of household stuffe appears to be mis-placed or all as it were to lye in a huddle or heap together beautifullest vessels to lie among the pots but then the vessels of honour shal be set up in their places and the vessels of dishonour thrown into theirs It is not fit that our glory should appear so long as Christs glory is hid In the winter all the sap and life and fruit is hid in the root and then the tree appears not what it is but the Summer coming all that was within appears so in this our winter though we be the sons of God yet it appears not what we shal be 1 Joh 1 2. but when Christ shal appear we shall be like him 3. Obs 3. How cheerfully may Saints think of the last judgment This Lord is their brother their Saviour and head he it is who is coming no wonder if the Bride saith 2 Tim. 4.8 Come Rev. 22.17 And that the saints are caled such as love his appearance A loving wife longs for the return of her husband from a far Country At that judgment day the judg wil condemn none but malefactors they who here are justified shall then be declared to be so T is true Christ
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 it s 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 it s answered that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incensores such who set on fire It s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
gives over any enterprize he changeth not his nature but constrainedly leaveth his exercise he goes but t is when he can stay no longer when his Cummission is expired Every commanded performance or forbearance is not a sign of grace That which is incident to the Divel argues no grace in man Balaam was forbidden to curse the people of God and he forbears but forcedly against his will Let not men content themselves with the Divels obedience To leave sin for fear of hell may go along with the love of it more then heaven When Moses's Parents exposed him to the waters they loved him as much as or more then ever To leave sin for want of a body to commit it is not to leave our affection to it the leaving of sin at our death-beds is seldome true ever suspicious God loves a living Christian any one will be a Christian dying Duties without must flow from a gracious forwardness within Joyn that in thy obedience which the Divel hath divorced inward subjection to outward services It s one thing to be hindred from another thing to hate sin The rebukes of our Superiors may cause the former a Principle of inward renovation can onely produce the later More of this in my former part p. 491 492 497. 2. Observ 2. Gods power limits Satans Though the will of Satan shall never be changed yet his power is by God often curbed when he is most violently running on in any way of opposition to God or man God can stop and chide him back of this also par 1.442 447. With what an holy fearlesness may the godly go on in duty The wicked are willingly serviceable to a Master who cannot protect them from Gods wrath Oh let us serve him chearfully who is able and willing to keep us from the Divels rage we see likewise to whom we owe our preservation onely to him who rebukes Divels 3. Observ 3. How easily doth God prevail over his greatest Enemies T is but as it were a chiding and rebuking them and even in their greatest fury they are mute and dare not cannot quetch what more easie then for a Master to give a word of rebuke a word of Gods mouth is enough to make the Divels tremble they are all underlings to God they are before him as nothing the greatest mountain of worldly strength and opposition shall be before God but a mountain of chaff If God do but ariâ—e Psalm 68.1 Psalm 2.4 his Enemies are scattered yea he who sits in heaven shall haâ—e them in derision he derides them sitting the fire doth not so easily consume the stubble the wind dissipate the smoak the Rod of iron break in pieces a Potters vessel as God overthrowes his Enemies With a word did God make the creature with a word he moves it with a word he stops it with a word he destroys it in all these Psal 142.15 his word as the Psalmist speaks runneth very swiftly How vain are they who think that worldly greatness their wealth their strength their youth can shield them from the stroke of Gods power whetted with his wrath The sithe can get as well through the green grass as the dry stubble He who hath but faith enough to believe himself a creature may be caution'd against Security in sin The most glistring Monarch is but a gilded potsherd in nothing so mad as to think it self safe in contending with its maker nor is it a less excusable folly to be swallowed up of fear by reason of the worldly greatness of any of Gods Enemies Who art thou that art afraid of man that shall dye and the Son of man that shall be made as grass Isa 51.12 and forgettest the Lord thy Maker At the rebuke of God his and our Enemies shall flee and fall How great is that folly whereby men sleight the great God and fear a silly worm All the peace and forbearance that God expresseth towards his Enemies proceeds not from his want of power but from the greatness of his patience a strong inducement to us who are weak worms to be patient under injuries which we cannot repel since God is so full of forbearance who is both infinitely provoked by and infinitely powerful to be avenged of his strongest Enemies 4. The holiest persons Observ 4. are most offended with practices that oppose Gods glory When Satan dishonours God the holy Angel cannot refrain from praying that God would rebuke him Michael doth not onely dispute for God but he desires God to plead for himself It would have been below Michael to have been affected with any thing a creature should have said or done unless the honour of God had been concerned nothing is little whereby Gods Name or mans soul suffers The more any one knows the excellencies in God or hath tasted of the love of God the less can he endure any thing either done or said against God Angels who continually behold the beauty of Gods face do most abhor that which doth blemish disparage it These sons of God endure not any thing whereby the honour of their Father suffers Heaven it self would be no heaven to those glorious Spirits should they be constrained to behold Gods name polluted No meer man ever had on earth so clear a glympse of Gods glory as had Moses nor was ever any so holily impatient when he apprehended a blemish to be cast upon it The broken Tables the Israelites which this meekest of men caused to be put to the sword yea his request that himself might be blotted out of the book of life rather then any blot should be cast upon Gods honour sufficiently prove that he who touch'd it touch'd the apple of his eye How unlike to Angels are they who put up no injuries with such a tame contentedness as those which are offered to Gods name who never say to any The Lord rebuke you but to those who dishonor themselves yea are ready to rebuke themselves whensoever they stumble upon any act of Zeal Surely the fire of such mens Zeal is not Angelical and heavenly but culinary and smoaky What likelihood that they shall ever inhabit the place that are such strangers to the disposition of Angels 5. Observ 5. It s unsutable to a gracious temper to recompence evil for evil Michael here commits his cause and remits revenge to God sutable to whose carriage is the command of Scripture against private revenge Prov. 20.22 Say not thou I will recompence evil and Prov. 24.29 Say not I will do so to him as he hath done to me I will render to the man according to his work And Rom. 12.17 Recompence to no man evil for evil and ver 19. Avenge not your selves but rather give place to wrath Revenge opposeth the mind of God and it both disturbs and expels the Spirit which would abide in the soul and is the Spirit of Peace and Dove-like Meekness and le ts in and gives place to the Divel who
the beasts from that booty which they intend to make their own and that they bidding men look upward should cast their own eys only downward Thou O man of God saith Paul speaking of coveteousness 1 Tim. 6.11 to Timothy flye these things A man of God must not be a man of the world a slave to Mammon a meer muck-worm or rather a moving muck-heap A Star of heaven nay an Angel must not degenerate into a clod of earth What likewise more profane then to barter away precious souls heaven Christ God himself for base pelf filthy lucre to make Merchandize for a piece of earth of Christians and Christianity How unsuâ—able and disproportionable a prize is Silver when for it that soul is sold for which Christ died In short How impious is it to sell that Truth for dung which we ought to buy with our bloods 2 In its Hypocrisie and dissimulation Who ever broached or taught an Error professedly for gain nay without a pretence of advancing Truth and of aiming at Gods glory and the good of souls What cozenage so vile as that which seems pious All deceit is abominable and that most which shrouds it self under the wing of Religion for gain to be the meaning and Godliness the cloak Is not this as bad as for Jacobs sons to hide their cruelty against Shechem with Circumcision for Abner to cover his revenge against Ishbosheth with the Divine Oracle Quaerunt discipulos quos petuniis emungeâ—e possunt non quâ—d salutem animarum procurare curabaut Mont. App. Sec. 28. Absolom his Treason with a Religious Vow Jezabel her murder with a Fast This odious dissimulation of these Seducers made them like the Kite to be eying the prey on the dunghil gain when they seemed to sore up to the clouds in their instructing of souls It s most unsutable for Satans servants and Mammons Drudges to be cloaked with Christs Livery to deliver Doctrines for gain and yet to pretend Conscience Religion The third particular to be opened is After what manner they followed the Error of Balaam for reward 3 Branch of Explication Jude saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They ran greedily after it The word properly signifieth they poured out themselves it being a resemblance taken from the pouring out of water And according to this Resemblance taken from the pouring forth of water the word may note either 1. A pouring forth in point of Destruction dissolution and overthrow such as whereby in regard of their total and irrecoverable ruin and perdition these Seducers with Balaam became utterly lost as water poured out Thus the Psalmist as a Type of Christ describing his extreme debilitation and approaching dissolution complains Psal 22.14 that he was as water poured out So the woman of Tekoah setting forth a desperately lost estate saith we must needs dye and are as water spilt on the ground In this sense its said Josh 7.5 when the Israelites were smitten before the men of Ai Qui roborc excellens eras aut esse debueras factus es debilis attenuatus viribus omnibus destitutus Ita aptissimèqua drat oppositio Qui eras principium robor is mei effusus es sicut aqua liquefactus es exhaustus viribus ita ut nihil à te deinceps sit expectandum magni heroici Rivet in Gen. 49. that the hearts of the people melted and became as water and thus also I understand that expression of Jacob concerning Reuben Gen. 49.4 whom though in respect of what he might have been by the right of primogeniture he calls his might the beginning of his strength the excellency of dignity and the excellency of power yet in regard of what he was to be in the losse of this power and dignity Jacob saith that he was unstable or poured forth as water that is was to be weak brought low and so emptied of strength that nothing great and heroick was to be expected from him How fitly this dissolution and lost estate agreed to Balaam and these seducers that sought to heighten and strengthen their condition by error and unrighteousness who sees not their sin could not be a stable and solid foundation of greatness but it made them vanish and perish like water poured forth they perisht in their names estates bodies souls And therefore the Arabick renders this place in mercede exaruerunt in their reward they dryed up or decayed as after the pouring forth of water there follows driness in that thing out of which the water is poured 2. Or this pouring forth as water according to others better may import a pouring forth in respect of the forwardness force violence Acts 2.17.18.33 So Acts 10.45 Sic dicimas effundere se in li bidine in questus lacbrymâ—â— vota effundere furorem iram minas querelas rabiem vires vocem honores in mortuum Lor. in loc and impetuousness of these wicked men in the sinfull prosecution of their lusts and thus this resemblance of pouring forth as water is ordinarily used in Scripture as Hos 5.10 I will pour out my wrath upon them like water Amos 5.24 Let judgment run down as waters and righteousness as a mighty stream Jude then here intends that these Seducers put forth themselves in the prosecution of their lust like water poured out As a forcible swelling stream breaks down the banks and violently bears down all before it so these were so mad upon their gain that they could not be restrained but violently broke down all the banks and bounds which were set to keep them in And probably the Apostle may here refer in his setting down the violent eagerness of these seducers upon their reward to that furious march and impetuous progress of Balaam when he journeyed to Moab upon promise of wages whom neither Gods prohibition before he began his journey nor the crushing of his foot nor the speaking of the Asse nor the drawn sword of the Angel in his journey nor the ineffectualness of all his enchantments afterward could hinder from pursuing his covetous design but early in the morning up he gets breaks the bounds of Gods command begins his journey furiously strikes madly answers his Asse wildly lays about him breaks through all difficulties at length comes to Balac and then runs from Altar to Altar with inchantments and in a word would not give over till the sword which he saw drawn before his eyes was sheathed in his bowels And this violent impetuousness put forth by Balaam these seducers and other wicked men this running greedily in the prosecution of their lusts is notably set forth in Scripture and that principally by these two considerations 1. The means used for the hindring and reclaiming them have not stopt and hindred them like the man possest with Devils no chains are strong enough to hold them Hence 't is that the prosecution of lust is sometimes compared to the effusion 1 Pet. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 57.20 Jer. 2.23
with the wicked though they may be cast among them Let us not censure the faithful in their most tossed estate There 's not a drop of wrath in a sea of a Saints sufferings Could you see how free his inside is and his end shall be from storms and tossings you would rather envy then censure him the waves which Satan raiseth shew that he hath a treasure which that enemie would fain have cast away but yet should he so far prevail t is a treasure which wil swim to shore with him To conclude let the faithful of all people most prepare for storms and waves as it is best for them to be among raging waves so it s too much for them both to have a haven in their passage and in the end of their passage too As long as the people of God are sayling to that port the divel wil tosse them and this he wil do though nay because he cannot destroy them Let them be sure that by faith they get Christ into the ship or rather into their souls that by obedience they undertake their voyage for him that their cause be good and that by repentance they cast out every Jonah and then let them fear no waves 4 The Church hath most trouble from those within her Obser 4. She hath sometime saith Bernard had peace from Heathens Pax à Pagauis nunquam à filiis never or but very rarely from her own children No adversaries were such raging waves as these who were domestical Of your selves saith Paul Acts 20.30 shall men arise speaking perverse things to draw away disciples after them Grievous wolves shall enter in among you not sparing the flock These Seducers were not Heathens without but Professours who had crept into the Church No evils are so great as those which come to the Church from within The inward intestine divisions ruptures heresies schisms have cost the Church more lamentations then ever did her persecution from without The heathen Emperors never were so vexatious to her as Arians Donatists Anabaptists Papists Outward enemies scratch the face they within stab the heart of the Church From the former she suffered by the latter she both sinned and suffered by the former she was under Persecution from men by the latter under Provocation against God by the former she was but sollicited to tell where her great strength lay by the latter she cut off her locks threw away her own weapons and betrayed her strength by her suffering from without the enemies laboured to beat her off from continuing Christian by her scandal within she beats them off from becoming Christians Wonder not then that the Divel hath alwayes used this home-bred engine of evil against the Church namely the ungodly carriage of those within her and the stirring up troubles in her own bowels He knows that there is no sword to this and that they will never adventure their lives for God and one another in war who will neither love God nor one another in peace Oh how should Christians labour to disappoint and countermine this the Divels most destructive policie Christians if we must die let us die like men by an unanimous holy contention against the common Enemie not like fools by giving him our sword and destroying one another by heresies schisms prophaneness in our own bowels 5 Sin is a persons greatest shame Observ 5 That which should most make him ashamed and confounded in himself and that which shall make him a spectacle of shame disgrace and infamie to others O my God said Ezra chap. 9.6 I am ashamed and blush to lift up my sace to thee for our iniquities are increased c. There is the shame that sin should make in us Thou hast consulted shame to thine own house Hab. 2.10 by cutting off many people and hast sinned against thine own soul Psal 40.14 Let them be brought to shame So Nah. 3.5 I will shew c. the Kingdoms thy shame there is the shame that sin brings upon us In the former respect sin should be shame in the latter it shall be shame It s sin only which deprives a man of true glorie and excellencie and is the degradation of his nature Men account that their shame which to do or suffer is much below their port and rank Oh how much goes that man below himself who was created Gods favourite and son having his love fixt and image stampt upon him the Viceroy of the creation a consort with Angels whose nature is taken into the union of the person of the son of God whose purchase was no less then the blood of God whose soul is a little heaven for the great God to dwell in whose bodie is the Temple of the holy Ghost whose habitation shall be the Empyrean heaven a Citie a Kingdome purer more glorious then a thousand Suns nay in comparison whereof a thousand Suns are but sack-cloth How much I say goes this excellent creature below himself in being a thorow-fare threshold foot-stool vassal to unclean spirits yea in having his heaven-born soul a very sink or common receptacle for that which is infinitely baser then all the dung off-scouring filth excrements upon earth or then any thing which hath a being How much lower is this descending then for a King to imbrace dung-hils or for Nebuchadnezzar to be a companion for beasts Rom. 6.21 Well might the Apostle say that of this condition the Romans were now ashamed Indeed there is nothing but sin which truly disgraceth a man Nothing but sin which disgraceth a man in Gods eye whose estimate is the true Standard of Honour nothing but sin makes us unfit for that habitation of glory nothing shameful unless sinning but befell the Lord of glory Nothing but sin which will make us unglorious at the last day when Christ shall appear with ten thousands of glorious Saints and Angels Oh how much are they mistaken who account sinne their glory who are asham'd of their glory holiness Pudor est medi. cina pudoris and glory in their shame their sin Are there not many who cannot blush in the doing of that Eph. 5.12 Jer. 8.12 at the hearing whereof t is our duty to blush They were not ashamed neither could they blush they have sin'd away shame in stead of being ashamed of sin and will not now suffer nature to draw her vail of blushing before their abominations When the Colours and Ensigns of a battle are lost we then give the battle for lost some have aptly called blushing the colour of vertue displaid by nature in the countenance When Satan hath taken away our colours and custome of sin hath banished even sense of sin and shame for sin our case seems to be desperate Other evils which sin bringeth are curable the anguish of conscience the wrath of God the breach of charity but the shame of sin can nay must never be got out the more holy we are now the more should we be
times but they are called wandring or planets because they proceed in their orb by various and different motions keep not the same distance nor situation among themselves nor one place under the firmament nor are alwaies of one distance from any of the fixed stars Saturn Jupiter Mars Sol Venus Mercury Luna but move sometimes more swiftly sometimes more flowly and are sometimes higher sometimes lower sometimes appearing with more light sometimes with less yea sometimes not appearing at al Unde Cicero planetas dictos existimat per antiphrasim q. minime errantes according to their particular motions The other sort of wandring starrs are but appearingly such and improperly called such and they are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as dart Stella discurrentes transvolantes trajicientes leap and run hither and thither and wander into several parts of the heavens and oft fal down upon the earth they being only hot and dry exhalations gathered together in a round heap and yet not compacted throughly elevated unto the highest part of the lower region and there only kindled by antiperistasis Ovid 2. Metaph De 〈◊〉 lapsa sereno quâ— si non Cecidit possit cecidisse videri sâ—pe etiam stellas vento impendente videbis precipites Coelâ— labi Virg. 1 Georg. Decidua sydera Plin. and seeking to ascend higher by the sudden cold of the middle region are beaten back and so appear as though stars should slide and leap from place to place I conceive that Christ speaks of these stars Matth. 24.29 where he saith the stars shal fall from heaven Thus Aug. l. 2. de civ dei cap. 24. vid. Lud. Viv. Comment And that our Apostle speaks of these stars as it is the opinion of Junius Perkins Diodat and also of sundry among the Papists as Cajetan Lapide Lorinus so seems it very probable considering that tho the 7 planets have various different motions in their orbs yet their motions are so regular and constant that they are certainly known even before they have fulfilled them and also give clear direction to a man concerning times and seasons and the parts of the heavens and earth and therefore it seems not probable that the Apostle would call these seducers wandring stars or as the Syriack seductrices or as the Arabick caliginosas by comparing them to the seven planets And besides as the punishments contained in the former metaphors of trees clouds waves are the continuations of the three foresaid resemblances so the punishment which the Apostle subjoynes blackness of darknesse seems a continuation of the metaphor of wandring stars is such as agrees not to the seven planets but to these meteors or transitory impressions or exhalations which though for a time they flame and blaze brightly yet quickly go out and end in soot smoak and black darknesse 2. Why doth our Apostle here call these seducers stars and wandring stars 1. By giving them this title of stars I conceive our Apostle intends either first to shew their duty which was as Christians especially as teachers of others to shine like stars before others both by their doctrine and life and by both to be holily influential upon them or 2. rather the Apostle by calling them stars would insinuate what they desired to be esteemed and accounted among the people namely the eminent and glorious lights of the Church such as were fixed in heaven in respect of their meditations and affections such as directed others in the way to heaven afforded spiritual heat and life and quickning to them whereas indeed they were but false lights wandring stars such as led or rather mis-led people into the waies of error and destruction And both these reasons of the Apostles calling these seducers stars are made more then probable by that frequently used and elegant comparison of scripture wherein the Ministers of the Church are set forth by stars Dan. 8.10 Rev. 12.4 Rev. 1.16 Rev. 2.1 Dan. 12.3 They who turn many unto righteousnesse shal shine as the stars Apoc. 1.20 the seven stars are the Angels of the seven Churches c. and most fitly may the Ministers of the Church be compared to stars In regard 1. of their nature a star is of the same nature with the heavens celestial not Elementary Ministers should be pure Job 25.5 1 Tim. 4.12 2 Cor 6.6 blamelesse inoffensive they should teach facienda et faciendo voce et vitâ by lip and life tongue and hand their profession is holy they are compared to Angels called holy Angels the prophets were called holy Prophets In their heart they should experimentally find the work of holinesse and in their conversations express it 1 Cor. 3.5.6.7 Ephes 4.11 2. It is the nature of a star to be receptive of light and that from the Sun Ministers should abound in the light of knowledg They are called lights their lips should preserve knowledg they should be apt to teach and as the stars beams are borrowed from the sun the calling gifts abilities of the Minister are from Christ he hath set them in his Church he is with them without him they can do nothing he gives them work strength successe wages 2. Stars in respect of their situation and position they are high placed above the earth and thus Ministers should be stars advanced above others as in respect of their calling which of all others is the most excellent and honourable and of their gifts of wisdome c. so of that high regard and reverend esteeme double honour which the faithfull should bestow upon them As they have the highest place in the Church so walking worthy of their place they should have the highest place in the hearts of beleevers but especially they should be high and heavenly in their aimes affections Conversations they should carry themselves as the Prophets and Ministers of the most high they should not undertake their high and glorious function for low and base ends for honour wealth Ease but for the advancing of Christ the bringing of soules to heaven Their affections must not be set upon these things which are below money and possessions should lye at their feet not their heart An earthly minded minister resembles a clod not a star their Conversation should be in heaven A Star would give no light if it were not in heaven Instruction is made profitable to the people by the heavenly carriage of the minister Stars are of a round sphericall figure and an orb or boul toucheth the earth not as a plane but only in puncto A little earth should seem enough to a minister 1 Tim. 6.8 And as the greatest stars in regard of their distance from the earth appear but small so those ministers who in gifts and graces are most Eminent 1 Cor. 4.9.13 are yet in the opinions of men small vile Contemptible the off-scouring of the world and basely esteemed this is their lot but withall
that perfect holinesse required to the seeing of God Per mortem defecantur ut fomite pecati cum corpere mortue ad immortaiitatemp puri resurgâ—nt Rivet in Geâ— exerc 48. prop. fin and therefore that they were to be cleansed by death that with their body of flesh they laying off the corruption of their nature might arise pure and spotlesse to immortality The consideration whereof should put the strongest and those who are most likely to live upon a constant and serious meditation of death and warn them not to expect immortality in this life but daily to wait for their certain and appointed change That blessed saint now with God Mr. Richard Rogers who was another Enoch in his age Sometime of Wâ—â—hersfield in Essex my Dear and deceased Grandfather a man whose walking with God appeared by that incomparable directory of a Christian life his book called the Seven Treatises woven out of Scripture and his own experimental practise sometime said in his life time That he should be sorry if every day were not to him as his last day Every morning we arise let us say Art thou my last day or do I look for another Let us live as if we were alwaies dying and yet as such as are ever to live In short the successions and conclusions of generations should put us upon holiness of life as for the preserving a sweet and precious remembrance of our selves in that generation which followes so especially that we may by our holy example transmit holinesse to posterity that we with Enoch walking with God the Church of God and a seed of Saints may be continued as much as in us lies in our line And truly as otherwise we shall die while we live in the world so hereby we shall live when we are taken out of the world and be like Civet which when t is taken out of the box leaves a sweet savour behind it 4. Observ 4. All issue from Adam As Enoch was so all others were and are from Adam from him all descend by natural propagation He was the root all others but branches he the fountain all others but streams All were hewen out of this rock an observation which puts us upon sundry useful considerations It teacheth us humility As we were from Adam so he was from the dust of the earth and that dust from nothing Our father was Adam our grandfather dust our great grandfather nothing They who are proud that they can derive their pedigree so far as Adam may be humble if they would goe a little farther Remember whence thou art and consider whither thou shalt goe nothing so unsuteable as pride for a clod of the earth A man can never have too low thoughts of himself but in the bowing down his nature to accompany with sin He who would not endure pride in the Angels of heaven wil not endure it in dust and ashes and such even great Abraham calls himself a fitter stile then most illustrious high and mighty invincible c. When thou art mounting up in proud and self-admiring thoughts remember thou art from Adam earthen Adam Agathocles a potters son when he came to be King humbled himself with setting earthen vessels on his cupboard If dust be sprinkled upon the wings of Bees their noises hummings risings wil they say quickly cease when thou beginnest to grow proud sprinkle thy thoughts with this remembrance I am but dust Further we may hence gather the wonderful power of Gods blessing that of one so many millions should come from one root such multitudes of branches God can blesse one into millions and blast millions again into one into nothing Gods powerful benediction multiplied Adams numerous off-spring He whom God blesseth shall be blessed he whom God curseth shall be cursed We see the way to thrive in any kind the blessing of God maketh rich and without it thy own industrious endeavours will not help thee he cursed the fig-tree and it withered up at the roots More particularly we see from whom to beg the increase of posterity It is from God that Jacob expected and desired in his blessing that Ephraim and Manasseth should grow into a multitude Gen. 48.16 See also Ruth 4.11 12. Hence also we may observe the goodnesse of God in continuing the blessing of increase to Adam even after his fall that sinful Adam should be the father of such a posterity God might have said here is enough of one man and too much I le suffer no more to be of the kind We destroy poysonful and hurtful creatures that they may not breed But mark further that merciful power of God to cause a holy off-spring a sanctified seed though not such as coming of yet to come of a sinful faln parent that God should make white paper of dunghil rags that any of Adams unsanctified nature should partake of the divine nature in a word that Enochs should be from Adam Truely there was more mercy discovered in the changing one Enoch than there would have been justice put forth in condemning a whole world In a word how should this our derivation from the first put us upon labouring to get into the second Adam he who is but a man a son of Adam is a miserable man a child of wrath How careful should we be to get off from the old dead poysonful root and stock and to be branches ingrafted into and growing upon the living life-giving stock the Lord Christ In Adam saith the Apostle all dye and in Christ all are made alive as we have born the image of the earthly so should we be restlesse til we bear that of the heavenly 1 Cor. 15.49 5. It is our duty prudently to take our best advantages for truths advancement Thus Jude alledgeth here the prophesie of such a person as might in likelihood most draw respect and credit Of this before pag. 22. part 1. on these words the Brother of James Secondly in the preface here used by Jude before the prophesie the performance of Enoch is to be noted and that was his prophesying Jude saith that he prophesied of these EXPLICATION Three things may be enquired into by way of explication 1. What our Apostle intends in this place by prophesying 2. How Jude came by or whence he received the prophesie of Enoch 3. why he alledgeth and instanceth in this particular prophesie 1. For the first the word prophesie is in Scripture taken five several waies 1. See Diodats annotations on 1 Cor. 11.5 Sometimes it signifies no more then to be present at the publick Ministry and to partake of the doctrine thereof Thus I understand it in that place 1 Cor. 11.5 Every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for otherwise women were not allowed to speak in the Church 2. Prophesie is taken for the written word 2 Pet. 1.20 3. Elsewhere to prophesie signifieth to expound interpret and apply the Scriptures to the edification of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word with his holy ten thousands or Myriads Four things may here offer themselves to be explained 1. Their quantity in respect of numbers ten thousands 2. Their quality they are holy ones holy ten thousands 3. Their relation They are his his holy ten thousands 4. Their action or employment they are to come with the Lord. 1. For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek properly signifies ten thousand Thus Acts 19.19 where the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five myriads it s rendred fifty thousand and Rev. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgar et Erasm vicies mil lies dena millia two myriads of myriads we translate twenty thousand times ten thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 5.11 and Dan. 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint we render ten thousand times ten thousand So Deut. 33.2 Psal 3.6 Dan. 11.12 Luke 12.1 Acts 21.20 And in those places where the word ten thousand is used as here in Jude without the addition of a word of another number it imports an uncertaine and very great vast number or an innumerable multitude Heb. 12.22 there being a certain number put for an uncertaine 2. For the second their quality or property noted in this word holy or Saints These here called holy or saints say some are the angels In millibus sanctorum nun ciorum suorum Cypr. ad Novarian Hugo Lyranus who in Scripture are oft said to be such with whom Christ comes at the last day and also called holy and not seldome is their coming with Christ and their holiness as here put together Thus Luke 9.26 Christ is said to come in the glory of the holy Angels and Matth. 25.31 the Son of man shall come and all the holy Angels with him c. Sometimes they are called mighty Angels 2 Thes 1.7 The Lord Jesus shall be revealed from heaven with his mighty Angels And Deut. 33.2 when God delivered the law upon mount Sinai it is said he came with ten thousands of his Saints where by Saints may be understood Angels who attended God in the delivering of the law in which respect it is said that Israel received the law by the disposition of Angels Acts 7.53 and the law is said to be the word spoken by Angels Heb. 2.2 But others more rightly conceive that by these holy Myriads or ten thousands in this place we are likewise to understand holy men as wel as the holy Angels even the Saints shall appear with him in glory Col. 3.4 And more plainly 1 Thes 3.13 the coming of our Lord Jesus Christ is foretold to be with all his Saints And Mat. 13.43 The righteous shal shine forth as the sun in the kingdome of their father and these saints or righteous ones who are to attend upon Christ shall be not only those who before were with Christ in heaven but even those who shal be taken up in the clouds to meet Christ and thereby shall be made a part of his attendance 1 Thes 4.17 So that these myriads this innumerable company shal be made up of all the glorious Angels and Saints it shal be a general assembly all the servants shal wait upon their Master the Lord Jesus We shall saith the Apostle all meet Ephes 4.13 there shall not be one wanting and if Christ bestowes new liveries upon all his Saints they shall all when adorned with them yeild their attendance to him in them But in what respect doth the Apostle call them Saints or Holy Persons are holy in two respects 1. In respect of destination seperation or being set apart to holy services and employments Thus the first-born were holy Exod. 13.2 12. Jer. 1.5 Thus the Prophets and Apostles are oft called holy Jeremiah was sanctified from the womb In this respect these holy Angels and men may be called holy as being set apart to the peculiar work and glorious employment of praising and glorifying of God for ever 2. Persons may be holy in respect of true inherent holiness abiding in them thus likewise these Angels and Saints here mentioned may be called holy for the Angels they were from their very creation perfectly holy and afterward by the grace of confirmation made constant in holinesse as for holy men though they were formerly made holy of not holy privatively that is having lost their holiness had holiness bestowed upon them by regeneration and though they were made holy of lesse holy by having increase and additions of holinesse bestowed upon them in this life yet at this great day they are with the Angels perfectly holy likewise the spirits of just men made perfect in this life they were perficientes perfecting then shal they be perfecti having as much holiness as they can hold as much as God or themselves wil desire being without any mixtures of unholinesse in them all teares being wiped from their eyes and all sins from their souls and they presented faultlesse before that presence of glory not having spot or wrinkle or any such thing but being holy and without blemish Eph. 5.27 3. For the third they are called his his holy ten thousands and his they are in three respects 1. In respect of Creation he made them all whether Saints or Angels as they are creatures they are the works of his hands 2. As they are Saints they are his also Angels are his by being confirmed in their sanctity Holy men are his because he was the deserving cause of their holiness the pattern or exemplary cause also thereof and lastly by his spirit the efficient cause of their holiness he is made sanctification to us 1 Cor. 1.30 he sanctifies and cleanseth his Church with the washing of water by the word 3. They are his in point of service and attendance for being sanctifyed they wait upon him and serve him in all holy employments here in the kingdome of grace and hereafter shall they attend upon and come with him as his servants in his kingdome of glory 4. For the fourth their coming with the Lord Jesus these ten thousands of his Saints shall come with him 1. For his own glory he wil come in the glory of his holy Angels and he wil likewise come to be glorified in his Saints and admired in all those that believe in that day 2 Thes 1.10 How glorious these holy myriads or ten thousands shall make Christ at the day of judgment both in regard of their excellencies and numbers I have shewed p. 529 530 531. c. Part 1. How wil the beauty and multitudes of these subjects set forth the glory of the King of glory who shall have myriads of servants every one shining like myriads of suns and every subject being indeed a King The first time he came as a servant to sinners but the second time he shal come as the Lord of Saints and Angels Then his forerunner was John Baptist now he shall descend
the judg is here called a Lord but yet he is so the saints Lord as that he is also their husband How great is the difference 'twixt a guilty malefactors calling the Judg my Lord and a loyal wife her giving her husband that title Who is it that condemns if the judg accept acquit us he it is that shall judg us who also died for our sins The father hath delivered all judgment to him who himselfe was delivered for our sins and sent into the world not to condemn the world but that the world should be saved by him How shal he who was sent into the world to save believers condemn them how shall he who comes to condemn others for hurting them hurt them himself how shal he who the first time came to be put to death for them sentence them to die when he comes the second time How should he throw them away who was made their head to gather them together As therefore the believers of the old Testament longed to see the first coming of Christ when he came in the form of a servant so should the believers of the new Testament desire the second coming of Christ in glory when he shal come as a Lord the Lord cometh Of this before part 1. pag. 545. The nearer the day of Jubilee came the more the joy of prisoners and debtors was increased the nearer the day of our redemption approacheth the more should we lift up our heads 4. Obs 4. Christ wil be attended only by holy ones at the last day Holy myriads None shal meet with him in peace but they who first meet with him in purity He wil profess to the workers of iniquity at the last day that he knowes them not How unsutable to the dignity of Christ wil it be to be attended by those who have no better raiment then the filthy rags of sin If Achish an earthly King had no need of mad men what need wil the King of glory have of unholy men If he commands us here to have no fellowship with the works of darknesse wil he himselfe in that day of light and glory shew any love to them How shall Christ at that day acquit those openly from the guilt of sin who are not before parted from the filth of sin Men here in this world are oft ashamed of holinesse but at the last day it wil be the best ornament the best defence without it no man shal see God How shal Christ present unclean ones without spot before the presence of glory They who wil be ashamed of Christ here for his holiness shall deservedly hereafter find Christ ashamed of them for their uncleanness 5. How great is the patience and long-suffering of the Lord Jesus Christ who is contented so long to be hid and not to shew himself in glory to the end of the world suffering mean while his glory to be vailed yea trampled on by the wicked The heavens are now as a curtain between our eyes and his glory He is out of sight and among the most out of mind his patience is despised and the promise of his coming derided yea his very Saints do not so much believe love admire him as they should in regard of their sins and his hiding his face He forbears to shew forth his glory and power in judgment not constrainedly but voluntarily not because he cannot punish but because he would have sinners repent And all this time of his forbearance he sees all the impieties committed against him and indignities offered to him and his yea his hatred of all the sins which he beholds is infinitely more keen and intense then that of all the Saints and Angels in the world How unworthily and disgracefully was this Lord of glory used when he veiled and hid his glory here upon earth And yet I say with what patience and long suffering doth he forbear to manifest his majesty and greatness to the view of the world we poor worms have short thoughts and think a short time long and tedious ere our enemies fal and we rise but Christ suffers very long How patiently should we endure to have our glory obscured and injuries unrevenged since our Lord our master the judg himself is the greatest sufferer and yet voluntarily unrevenged 6. Obs 6. When Angels and Saints are in their greatest glory obsequiousness and serviceableness to Christ becomes them All the Saints and Angels of heaven shal worship and advance Christ when they appear in their highest dignity of him they wil not be ashamed when they are in their best clothes their robes of most shining glory when they lay off al their infirmities they throw off no love to Christ as Saints are made glorious in their bodies so are those bodies joyned to spirits made perfect in holiness and that holiness wil shew it self in duty and obedience How unlike to ten thousands of Saints are they who think they are too good to honour Christ when they are in outward glory and dignity when they are in their rags low and afflicted they wil then stoop to do something for Christ but when in their best apparel set up advanced to any pitch of worldly eminency they then think they shall spoil their clothes and disgrace their dignities by attending upon Christ Do Saints and Angels wait upon him in their glory and shal worms upon the dunghil think it much to serve him did he our Lord empty himself of glory to save yea serve us and shal not we his servants serve him when filled with glory Of this more pag. 457. Part. 1. Thus far of the first part of the description of the judgment viz. the coming of the Judg. The second followes the carriage of the Judg in judgment ver 15. and in that 1. His carriage toward all 2. Particularly toward the wicked 1. Toward all in these words To execute judgment upon all For this first Two things here require explication 1. What the Apostle here intends by execution of judgment How judgment is here to be taken and wherein the execution of judgment at the last day doth consist I have spoken at large before pag. 511 512 513. Part 1. 2. How it is said that Jesus Christ shall execute judgment upon all or concerning the universality of this judgment I have likewise spoken before pag. 532. Only as to this text it is to be considered that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here fitly translated upon though sometimes it signifies adversus against cannot here be so rendred in regard Jude speaks of all the whole company of those who are to be judged whom he distinguisheth into good and bad in the next words to convince all that are ungodly among them and some namely the godly shall not have judgment executed against them although there shall be a judgment concerning and upon them to be sure in respect of an happy sentencing This word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take in that