to Israel as was Moses had his grave been known would after his death have been idolatrously worshipped and perheps too consulted with as their guide in the Remainder of their journey into the Land of Canaan Yea Haeres 55. Epiphanius reports that in Arabia Moses for the Miracles wrought by him was accounted a God and that there his Image was worship'd And whereas it may be said that the Israelites could not be so blockish as to have worship'd a dead Moses his mortality being so pregnant a confutation of their idolatry and his Divinity It s answered Idolatry is a sottish sin Spiritual as well as Carnal Whoredome taking away the heart It s just with God that they who lay by his rule should also lay off their own reason Nor yet would the knowne Zeal of Moses while living against such a practice as this have in probability kept the Israelites from this idolatry had Moses his body been discovered considering not only their proneness to that sin and their forgetfulness of holy instruction but also for that they might haply impute the unwillingness of Moses to be worship'd in his life time and while he was among them rather to his modesty and humility then to his disallowing of such a practice after his death when he should be both absent in body and glorious in soul In short needs must that be bad which that evil one is so violent in contending to have effected nor certainly would Satan much have regarded Moses his body had it not been to do hurt to the Israelites souls and he who by his subtilty had once before with so much success drawn the people to Idolatry and almost to destruction by the company of the Midianitish women was much more industrious and hopeful by this means which had a face of greater plausibility and would have proved far more hurtful to have effected the like again OBSERVATIONS 1 The opposition between sin and holiness is universal Observ 1. they never meet but they fight This enmity flies higher then men it reacheth even to Angels also It s in the heart between a man and himself outward between men and men between men and Angels between God and both between Angels and Angels Holiness and sin are irreconcileable Their opposition is reciprocal Holiness can never tamely endure sin nor sin quietly endure holiness These antipathies can never be reconcil'd Such is the opposition between them that they cannot brook one another notwithstanding all the plausible and rarely excellent qualifications that may be mixt with either A Saint cannot love a sinner nor a sinner a Saint as such though either be never so beautiful Affable Noble Learned The Divel meeting with Holiness and Michael with sin though both in an Angel fight and contend with one another It s in this case as with the dressing of some meats though the sauce the mixtures be never so pleasant the dressing never so cleanly and skilful yet if such or such an ingredient be put in the food wil be loathsome to some stomacks and will not down Such a one were a good man saith a wicked person were he not so precise pure And such a one were an excellent companion saith a Saint were he holy and heavenly Between the Wolf and the Lamb there is an antipathy of natures Sir Fr. Bacons Nâ—â— Hist Their guts say some made into Lute-strings will never sound harmoniously together If they live quietly as is prophesied Isai 11.6 it s because the nature of the one is changed They who act from contrary principles by contrary rules for contrary ends must needs thwart one another The people of God may hence be both cautioned and comforted Cautioned not to expect to be altogether quiet if they will be holy Their Legacy left them is in the world to find hatred and trouble Joh. 16. ult They must be men of contention though Angels for their endowments Cautioned a so they should be that they leave not their holiness for then though mans contending with them should end yet Gods would begin and the worlds friendship is bought at too dear a rate when with the loss of Gods favour Cautioned lastly Pax cum viris bellum cum viâ—iis not to hate the person of any under pretence of hating his sin abhor not the body but the sore Zeal must not be destroying but refining fire No man is so good as for all things to be beloved no man so bad as for any thing but sin to be hated The people of God may hence also be comforted when they meet with most contention from men it is but what Angels have met with from Divels nay what Christ hath met with from men and divels As Christ is our Captain so Angels yea Archangels are our fellow souldiers nor shall we any more miscarry then either The worlds bad word is no bad sign Two things much speak a man his company that he keeps and his commendation which he receives Wicked men cannot speak well of them who cry downe their sin nor is their discommendation any disgrace 2 Satan is overmatch'd in his contentions Observ 2. Michael an Archangel a good Angel contends with him Although all the Angels are equal by nature Corpora crassiora inferiora per subtiliora potentiora quodaÌ„ erdinereguntur Omniacorpora per spiritum vitae spiritus vitae irrationalis per spiritum vitae rationalem spiritus vitae rationalis desertor peccator per spiritum vitae rationalem pium justum ille per ipsum Deum Aug. de trin l. 3. c. 3. and created with equal power yet was the power of the faln Angels much impaired by and for their Apostasie and as the holy Angels exceeded them in other qualifications so likewise in this of power Good Angels though they are not Omnipotent yet had they not that chaine put upon them which was put upon the bad immediately after their fall whereby they are both restrained from what they would and oft from what they can This subjection of the bad Angels is manifested by Angustine from that order which God hath placed among the Creatures The bodies saith he which are more gross and inferior are ruled in a certain order by the more subtle and superior All bodies are ruled by a spirit of life and the irrational spirit of life by the rational and that rational spirit of life which fell and sinn'd by that rational spirit of life which is holy and righteous and this holy Spirit by God himselfe Nor do we ever in Scripture read of any contention between the good and evil Angels wherein the good had not the victory Revel 12.8 The Divel and his Angels fought and prevailed not Dan. 10. and ver 9. He was cast out unto the earth The Divel never fights either himself or by his Instruments but he is foyld but he falls Besides the good Angels ever contend for and by a great God
that of trees dead they are spiritually dead because without and severed from that root of every good tree the Lord Christ The old Adam is the root upon which they still stand and therefore they are without all spiritual and supernatural life as from the root flows life into all the branches of the tree so from Christ all who are united to him by the Spirit through Faith have by those means the life of holiness derived unto them as in Adam the first root who hath now lost the moisture and vigour of holiness and is become a dryed root all die so in Christ shall all and onely they who are really united to him live Hence it is that as they are without the root and therefore without life so without all spiritual growth and fruitfulness the inward principle of life being wanting needs must the effects that flow from that principle all vitall operations be wanting likewise for though abiding John 15.5 and living by Christ we bring forth much fruit yet sever'd from him we can do nothing It is true that as the wicked have something from Christ like the Spirit of life Heb. 6.4 1 Cor. 12.6 7. so thereby they bring forth something like to good and spiritual fruits I mean those forementioned fruits of gifts assent to the truth sweet affections acts of external obedience but though in the producing of these the Spirit helps them yet it never changeth the nature of the trees but they still retain the natural sowrness of their roots and though God gives them the Spirit to edifie others yet not to sanctifie themselves though Saul had another spirit and sundry Matth. 7. did prophecy and cast out Divels yet all these were but works of ministration not renovation though the Spirit works as an outward efficient cause breathing on them and is in them as in Organis Instruments and Ministers yet not as in domiciliis as in habitations Members for as the soul works not as a form to any part that is not united to the body so neither doth the Spirit of Christ work savingly but in the body of Christ In the wicked it may be spiritus movens a moving spirit in the godly t is onely spiritus inhabitans an inhabiting indwelling Spirit The Spirit of God in an Hypocrire is like an Angel appearing in some outward shape of which he is only an assisting not an informing form for which cause his assumed body hath neither life nor nourishment but the Spirit of God in the godly is like the soul in the body not only assisting but informing and working in them spiritually vitall and supernatural operations And notwithstanding the best workings of the Spirit of God in the wicked they are oft left more fleshly self-confident less poor in Spirit and sensible of their want of Christ then before And thus these Seducers were spiritually dead Or 3. Death is eternal the effect of the former which eternal death is that most miserable condition of the Reprobate after death wherein they are deprived of all the blessedness and glory of heaven standing in the enjoyment and unitive vision of God Visi◠unitiv◠T is indeed the spiritual death continued and perfected As in heaven or eternal life in the enjoyment of God by Christ is begun in this life and completedin the next so is hell or eternal death in the losse of God begun in this and consummate in the next world The presence of God is the heaven of heaven the joy of heaven the life of heaven and of all who shall come thither 2. For the second In what respect these Seducers may be said to be twice dead The word twice Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken two wayes sometimes indefinitly or as a definite put for an indefinite a certain for an uncertain number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Job 33.14 Thus Job 33.14 God speaketh once yea twice yet man perceiveth it not That is God doth by his gracious ways and means sufficiently abundantly and frequently acquaint man with his will although man be so stupid and senseless as not to understand what the meaning of God is therein So Psal 62.11 God hath spoken once twice have I heard this that power belongeth to God that is God hath abundantly oft several times or sundry wayes by his Word and works asserted and discovered that he is eminently and transcendently powerfull Thus the Apostle commands That the Elders that rule well 1 Tim. 1.17 should be accounted worthy duplici that is multiplici honore double much manifold honour So the Prophet prayes Jer. 17.18 that his enemies may be destroyed with a double destruction i. e. with a severe through totall destruction so 2 Kings 2.9 Elisha desired that a double portion that is a large abundant portion of the Spirit might be upon him Thus some take the word twice in this place as if by the signification of the very word the Apostle intended that these dead trees were finally dead and past all hopes of recovery such as could never be bettered by all the pains and cost digging dunging c. that could be laid out upon them That our Apostle here intends that these Seducers were like Trees irrecoverably and totally dead I easily grant but withall because trees may be said to be twice dead in respect of their very dying twice or a second time this word twice seems to import in this place a definite certain number and to intend a double or twofold death of these Seducers who are here compared to trees in their dying twice as well as in all the other three respects viz. Their having withered fruit their being without fruit and being pluckt up by the roots Trees then are said to be twice dead thus the first time a tree is said be dead when in the former spring it decayes fades withers in its leaves blossoms or newly formed fruit from this decaying or dying for a dying it is as to leaves and fruit a tree is oft by pruning dressing recovered but if in autumn or the later spring which is the critical or climacterial time of Trees to discover whether their disease be mortal or not the tree fadeth again if then the leaves or what ever it bears wither the rine grow dry and it be as they say sick the fault is then ab intra the root is rotten and the very substance of the tree is inwardly corrupt and putrified no more labour or cost is now bestowed upon it it s now dead twice or the second time and therefore totally and irrecoverably and as I have understood from those who are exactly skill'd in the nature of trees it hath been oft known that trees which have seemed to die in the former spring have afterward been recovered but never did they know that any languishing in the former spring and then after some overtures of reviving in the later spring fading and decaying again ever were recovered and restored
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
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
God tempted Christ to worship him Order is the beauty and safety of places They who are weary of it are weary of their owne happiness But of this more before in Part 1. page 638 5. Observ 5. The divel is an hurtful spirit His work is to do mischief his name Divel speaks him a Destroyer and wounder of names and all his names import mischievousness He and his angels are called Cacodaemons Evil Angels frequently in Scripture Evil Spirits not evil only in regard of the bad which is in them but also of the hurt which is done by them The Divel is Abaddâ—n Rev. 9 11. Perdition he is perdition or destruction it self not only Passively but even Actively also and as we call a wicked man scelus wickedness for most wicked so is the Divel call'd perdition or destruction it self because he is the chief Rev. 9 11. cruel skilful industrious Destroyer seeking whom he may deuour compassing the earth as a Fouler doth the tree where the bird sits or as Besiegers do a City to plant murdering Engines He seeks not whom to scratch bite or wound but whom to destroy devour swallow up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.8 To Abaddon is added his name in the Greek whereby he is also noted to be acrue destroyer Apollyon He is in Scripture called a murderer an old bloody one such from the beginning Compared also to a Lyon a Serpent Râ—v 12.3 a Dragon a red bloody fiery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dragon He is bloudy in being thirsty after and imbrued in blood in all the blood of the Saints since the beginning of the world His Works prove him more hurtful then his Names Hurtful he is to the bodies of men These he hath often possessed counting the tormenting of them all his pleasure and ejection out of them his torment These he hath thrown into fiâ—e and water cutting also and wounding â—hem rending them when compelled to leave them Hâ—mâ— malâ—â—â—elam Dâ—abâ—â— by his instruments wicked men his weapons martâ—ring mangling and murdering them from Abel till now afflicting them with noâ—som and destructive diseases Hurtful to the Estates of men by tempests winds fires as appears by his dealing with Jâ—b whom he made both in body and estate his very anvil upon which he laid all his angry and cruel strokes Hurtful he is to the souls of men either tempting to corrupting in or else tormenting or afrighting them for sin Hurtful to the name he is by slanders and false accusations They who are freed from consuming by the former shall not escape totally from sindging by this latter Where he cannot devour with the mouth of the sword he will wound by the sword of the mouth Where he cannot strike with his hand he will spit with his mouth and bite with his teeth And lastly the properties of his hurtfulness shew it more then its workings for he is anciently hurtful he began many thousand years ago with the first man How hurtfull do we account that thief and murderer who hath been mischievous for some few years No Muderer so old an one as Satan He is maliciously hurtful not being so by accident or beside his intention but aiming to be so He kils none by chance-medly but all his Murders are wilful 't is his meat and drink his recreation his only ease if he could be said to have any His hurtfulness is incessant his trade his work as well as his 〈◊〉 He cannot give over this Employment 't is his Element nor can he any more live without it then a fiâ—h out of the water He is restless in sin When he is not in places where he may do much hurt he is said to walk through dry places a baâ—reâ— un-inhabitable wilderness and there he finds no rest his only rest is an hurtful motion A sinner sleeps not till he sin but the Divel alway sins and never sâ—eeps he is a vigâ—lant Dragon He never rested one moment since the beginâ—â—ng of the world As he never wanted so he never would have rest he hath no Holy-dayes He gos up and down continually seeking whom he may devour Upon the Sabbath as much as nay more then other dayes and he never doth more hurt then when he seems to do least nay when he seems to do most good He is universally hurtful in respect of the Object he is hurtful in intention at least to all mankind to good and bad to his enemies yea his friends to the former because the less he can the more he would do The more God loves the more he hates and labours to hurt as in all the forementioned respects He had rather find one Pearle then a thousand pibbles Oh how sweet to him is the fal of a Peter a David a Noah the bloud of a Stephen a Paul a Godly Minister He winnowes the best wheat most and beats the tree most that bears the best fruit Our great Lord himself must not go without his marks Nay he is hurtful to his owne greatest friends Those he hurts most who serve him most A cruel Master that wounds and starves all his slaves wounds the conscience wears out the body Sinners are his hackneys whom he whips and spurs all the day of Life and at night he lodgeth them worse then in the day he used them Never suffers he them to feed upon one morsel of the bread of Life gives nothing but wind and wormwood vanity and vexation Lastly he is skilfully hurtful he is skilful to destroy and hath an equal mixture of the Lion and the Serpent He hath seven heads Revel 12.3 and many devices in them all Elimas ful of all subtilty and mischief Acts 13.10 is aptly therefore called the child of the Divel Our worst enemy sometimes comes to us as our best friend He disguiseth his person like the Gibeonites that so he may get within us He seemed to Eve to be more friendly then God himself He oft seems to compassionate the sinner to the profane he propounds an easie loose Religion to the Proud he suggests the unfitness of suffering himself to be trampled on c. He never kisseth but 't is to kill and this Crocodile never sheds tears but 't is to shed blood He chuseth his fittest times for his tentations as in time of conversing in bad company so he set upon Peter in time of solitariness so he set upon Christ and Joseph In times of trouble of conscience then he suggests we are hypocrites like Simeon and Levi who killed the Shechemites in their soreness In times of security and ease so he set upon David like enemies who fal upon one anothers Quarters in their mid-night sleep If he cannot hinder from good he can blemish it by sinful meanes an undue manner a bad end He can by a thousand Arts disparage a holy Duty to those that behold it if he doth not mar it in the performance This hurtfulness of the Divel shewes whom they resemble that are
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
him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Increpo interminor Significat increpare cum potestatâ— objurgatione im perare ab in cepto deterrere Justinian in Jud. Increpando imperare impe rando increpare Lap. in 3. Zec. Interdicere imperare additis minis Lor. in loc Divinum imperium efficax For the first The word Rebuke in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar renders it imperet the Lord rule thee Beza and Erasmus increpet the Lord chide or rebuke thee and the word signifieth both to charge or command by way of severe commination or threatning to prevent disobedience in the commanded as also and most properly to chide or reprehend so as a servant is rebuked by his Master who both by his charging with threats and chiding or rebuking shewes as his Authority to command so his strength and ability to punish in case the party whom he threats and chides be not deterred from going on in his begun Enterprise And because the commands threats and rebukes of God are not verbal but efficaciously put forth in their effects this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Jude is used by the Evangelist to express the Authority and Power of Christ in stilling and calming the winds of the sea Matth. 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rebuked the wind and in casting the Divel out of the possessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Mark 9.25 He rebuked the foul spirit and in healing Simous wives mother of the Feaver Luke 4.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He rebuked the feaver So that this imprecation here used by the Archangel of rebuking Satan 1 Presupposeth Satans bold readiness to oppose and resolution to overthrow the pleasure of God unless he were hindred by the force of Gods threats and rebukes and the slavishness of Satans fear who forbears and gives over any wicked attempt meerly for fear of punishment and by a powerful restraint from God And 2. It more properly intends the Soveraign Authority of God over the highest of wicked creatures and his power whereby without any paines easily even as by the uttering of a rebuking word he quels the Divel yea the putting forth of his Authority and Power in the curbing and restraining of that his impudent Malignancy whereby he resisted the will and pleasure of God concerning the body of Moses To the second why Michael in this hot contestation with the Divel interposed this imprecation or desire of Gods rebuking him I answer hereby he exprest 1 his confidence in 2. Zeal for 3. Submissiveness to God 1. Hereby he would shew his confidence that God was able to maintain that righteous cause wherein he was now employed viz. his opposing of Satan the holy Angel manifesting that he whose will and pleasure it was that the Sepulcher should be concealed could easily curb and restrain this evil spirit from accomplishing though he suffered him to attempt the discovery thereof His carriage herein agrees to his name for as his name Michael signified Who is like or equal to the Lord so by saying The Lord rebuke thee he exprest that Satans contestations against so great a God were all but in vain he being a great and powerful Lord and the Divel though a wicked and rebellious yet a weak and timorous slave and underling the Lord being able to chide all the Divels undertakings and contentions into nothing even with one word or rebuke of his mouth 2. Hereby Michael discovered his Zeal for God Though this holy Angel was not so sinfully hot as to revile Satan yet was he so holily zealous as to plead yea to imprecate for God He who was holily patient in his own was holily impatient in Gods cause and quarrel He prayes not here in his own but in Gods behalf that the foul mouth which had disputed against and blasphemed the holy God might by that God be stopt Angels are zealous for Gods glory Some think that the name of Seraphim is therefore given to some of them for their burning zeal As God takes the dishonour offered to any of his Angels and Messengers as offered to himself so should they more sadly resent the dishonour offered to God then if it had befaln themselves Deut. 32.35 Michael here seeing the Divels carriage impudently derogating from Gods glory could no longer refrain but zealously prayes The Lord rebuke thee 3. Hereby he shewes his holy and humble submissiveness to God and forbearance to be his own or his Adversaries Judge he remits and refers revenge to God desiring that God would take up the controversie The Lord saith he rebuke thee The holy Angel beseeched God to be Mediator between him and the Divel in this disputation he knew well that vengeance belonged to God and therefore he desires that God would deal with him as seemed best to himself he repayes not evil for evil neither in affection or expression and speech God being the righteous Judge he expects the sentence onely from him who best knew what punishment the Divel deserved and how to vindicate the glory of his own Name and from whose hand the Archangel well knew that the Divel was not able to make an escape In short the Divels sinful opposing of Michael yea of Gods glory by contending for the discovery of Mâ—ses Sepulchre was no warrant for Michael to offend God by expressing any undue desire of revenge he therefore remits the matter to Gods determination The Lord saith he rebukâ— thee OBSERVATIONS 1. Satans forbearance of Observ 1 or desisting from any way of wickedness is purely from Gods threatning rebuke and hâ—â— powerful chiding him The Archangel saith not The Lord mend change reform thee but The Lord hinder stop and by his power effectually rebuke thee Satan may be driven away from some act of sin by Gods power not drawn by Gods love like a Dog he fears the whip not leathing that which he is compell'd to leave The Divel is held in an everlasting bond of sin he is wedg'd and wedded to sin He sinneth as it s said 1 John 3.8 from the beginning since he began he never did nor shall cease from the love although he may be forced to forbear the outward act of sin there 's in him an utter impotency to any good nor can he lay down his unholy inclination he may be curb'd he shall never be changed It s ever a torment to him not a delight to forbear any wickedness when he besought Christ not to torment him Luke 8 28. the torment against which he prayed was that his ejection out of the possessed whereby he was hindred from doing that hurt which he desired it being immediately added by the Evangelist For he Christ had commanded the unclean spirit to come out of the man Satan came to tempt Christ of his own inclination but he went away by Christs powerful command He ceased to molest Job when he had vexed him as much as he could obtain leave to do when he
gives over any enterprize he changeth not his nature but constrainedly leaveth his exercise he goes but 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
as lyes or at the best as Conjecturall uncertainties but our faith must take into its vast comprehension Gods whole revealed will part whereof is this of the last judgement The last and dreadfull judgement will never affright us from sin if we look upon it in the devils dress of uncertainty for then we shall but sport with it and make it our play-fellow in stead of our monitor Let us therefore labour to make it by prayer and meditation to sink into our hearts Si nunc omne peccatum manifestâ plecterâ—tur poenâ nihil ultimo judicio reservari crederetur rursus si nullum peccatum nunc puni ret apertè divinitas nulla esse divina providentia putaretur Aug. de Civ Dei cap 8. and to beleeve it though never so distant from or opposite to sense taking heed lest the deferring thereof and the present impunity of sinners destroy or damp our belief of Christs coming to judgment considering that if every offender should now be openly punished men would think that nothing would be reserved to the last judgment as on the contrary if no offender should be plagued men would beleeve that there were no providence And let us beware lest we make that concealment of the last judgment to be an occasion of sin which God intends should be an incentive to repentance This briefly for the note of incitement c. Behold The description of the judgment followes Rev. 1. Jo. 5.27 and in that first of the first part The coming of the judg to judgment in these words The Lord cometh with ten thousands of his Saints EXPLICATION And here 1. the Title 2. Approach 3. Attendance of the Judg are all worthy of consideration by way of explication 1. Tune manifestè veniet judicaturus justè qui occultè venerat judicandus injustè Aug. Of the title Lord I have spoken very largely before pag. 344 c. p. 1. Of the greatness of this Lord the Judg as he is God and man I have also spoken pag. 527 528 529. The reasons also why he shal even as man judge the world I have mentioned p. 525 526 528. and how he excludes not Father and holy Ghost Nor wil it be needful here again to repeat the fitness of Christ for judicature Rev. 6.16 1 Jo. 2.28 Rev. 5.9 Rev. 19.11 Psal 45.6 2 Cor. 5.10 Rev. 1.14 1 Cor. 4.5 in respect of his advancement after his humiliation the necessity that the judicial proceeding should be visible the great horror and amazement of his enemies the comfort of the Saints the excellent qualifications of this judg in regard of his righteousnesse omniscience strength and fortitude c. 2. For the second therefore Act. 1.11.10.42.17.13 Aoristum secundum ponit pro futuro the Approach of the Judg in the word cometh Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which word Jude puts the signification of the time past for the time to come after the manner of the Prophets who are wont to speak of those things which are to come as if they were already past and this he doth for two reasons First to note the certainty of Christs coming to judgment it being as sure as if it were already Concerning this certainty of the coming of Christ to judgment I have spoken already pag. 536 Part 1. and in several pages before 2. Secondly to shew the nearness thereof Christs coming is at hand 1 Cor. 7 the time is short saith Paul its sails almost wound up The Judge stands at the doors He that shal come wil come and wil not tary If he were coming in Enochs time if in the first what is he then in the last times as these are frequently called come Lord Jesus come quickly Behold I come quickly Rev. 3.11 The Brides prayer and the Bridegrooms promise are both for speedy coming Rev. 1.7 Behold he cometh with clouds c. not shall come he is as good as come already Christ cometh to us either in spirit or in person 1. In Spirit he cometh 1. In the Ministry to win and perswade us to come unto him thus he went and preached in Noahs time to the spirits now in prison 1 Pet. 3.19 2. In some special manifestation of his presence in mercy or judgment The former when he meets us with comfort strength and increase of grace John 14.18.23 The later in testification of displeasure Rev. 2.16 John 16.8 2. In person he comes two waies 1. in carnem 2. in carne 1. Into flesh in humility in his incarnation to be judged 2. In flesh in glory at the last day to judg all flesh Where consider 1. Whence he cometh Where consider 2. Whither he cometh Where consider 3. When he cometh 1. Whence he cometh from heaven 1 Thes 4.16 The Lord himself shall descend from heaven he shall come in the clouds of heaven to heaven he ascended and from heaven wil he descend Acts 1.11 This Jesus which is taken from you into heaven shall so come as ye have seen him go into heaven And its necessary that Christ should come from heaven to judg because it is not meet that the wicked should come thither to him though to be judged for into that holy place can no unclean thing enter 2. Whither cometh he some think that the judgment seat shal be upon the earth that the sentence may be given where the faults have been committed and that in some place neer Jerusalem where the judg was formerly unjustly condemned and particularly some think it shal be in the valley of Jehoshaphat though that place Joel 3.12 contains but an allegorical or typical prophesie The Apostle seems to intimate that the place of judgment shal be in the air 1 Thes 4.17 where he mentions our being caught up to meet the Lord in the air it being probable that the judgment shall be in that place where we shall meet the judg in the clouds of the air and the Scripture saith he shall come in the clouds of heaven and then the divels shal be conquered and sentenced in the very place wherein they have ruled all this while as princes but over what place it seems to me a rashness to determine 3. When shal he come In the end of the world but the particular age day or year is not known to man or Angel Mark 13.32 this secret the Spirit revealed not to nor taught the Apostles who yet were led by him into all necessary truths and Christ must come as a thief in the night and as in the daies of Noah when men knew nothing And we are commanded to watch and to be ever prepared because we know not the houre The childish curiosity of sundry in their computation of a set year wherein the day of judgement shall be rather deserves our caution then confutation 3. The third thing to be opened in this coming of the Judg is his attendance in these words ten thousands of his Saints The words in the original are 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
they may gratifie their genius to the utmost And this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aptly agrees also to that first interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. such who will bee boundlesse and kept within no limits or compassâ—â— but like a company of beasts shut up in a field who seeing better pasture in that on the other side of the hedge and desirous also of more scope break the fence and leap over the barrs that they may both run and raven The more I think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more I incline to think the Apostle intends thereby to represent them boundless extravagant libertines Of this their sensuality I have before spoken atla rge on verse 10. and 12. 2. The Apostle represents them not having the spirit The word spirit not to speak of the many acceptations of the word when attributed to creatures to angels the soul c. when attributed to God is taken either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially and so God is call'd a spirit a spiritual essence Joh. 4.24 and the divine nature of Christ is set forth by the word spirit 1 Tim. 3.16 1 Pet. 3.18 Heb. 9.14 Or 2. hypostaticῶs personally in which respect it notes the third person in the blessed Trinity and thus it s taken either 1. properly for the third person Matth. 28.19 Joh. 1.32 and 14.26 Eph. 1.13 1 Thes 1.6 c. or 2. improperly and metonymically for the effects and gifts of the holy spirit ordinary or extraordinary in which respect some are said to be anointed with the spirit to have the spirit on and in them to be fill'd with the spirit 1 Cor. 1.4 2 Cor. 6.6 Gal. 3.2 Gal. 5.17 Luc. 2.25 4 18. Act. 2.17 18. Tit. 3.6 Act. 8.16 10.44 Luc. 1.41 Act. 4.8.31.6.3.5.7.55.13.9.52 Rom. 8.1.9 and in this respect these seducers are said not to have the spirit viz. the saving working gifts graces of the spirit to teach act and rule them to sanctifie and purifie them c. which they wanting it was no wonder that they were sensuall and given over to the sinfull prosecution of all carnall delights and pleasures not having the spirit they could not walke in the spirit Gal. 5.21 not having the spirit to lust in them against the flesh they must needs be carried away wiâ—â— the lusts of the flesh as acting them without contradiction For the second the Apostle seemes to adde this their sensuality and want of the spirit to their separating themselves not onely to shew that sensuality was the cause of their separation and the want of the spirit the cause of both but as if he intended directly to thwart and crosse them in their pretences of having an high and an extraordinary measure of spiritualnesse above others by their dividing themselves from others who as these seducers might pretend were in so low a forme of Christianity and had so little spiritualnesse that they were not worthy to keep them company whereas Jude tells these Christians that these seducers were so far from being more spirituall then others that they were meere sensualists and had nothing in them of the spirit at all For by their boundlesse separation and sensuality they shewed that 1. They had not the spirit of wisdome discerning and illumination to discover to them the beauty of that holinesse and truth which was in the wayes of the Saints which they hated and forsook and to guide and lead them to that happinesse which they should look after for themselves The spirit is a spirit of truth of knowledge Joh. 14.17.15.26 of judgement Isa 11.2 Isa 26.8 The spirit guides into all truth and is a voice which saith This is the way whereas these seducers were led by a fooles-fire into the bogs and precipices of delusion and damnation by a lying spirit a spirit of errour 1 Joh. 4.16 2. They had not the spirit of renovation to change their natures of sanctification and holinesse to mortifie their lusts Rom. 1.4 the spirit of God is an holy spirit a spirit of grace Zech. 12.10 through the spirit we mortifie the deeds of the flesh Rom. 8.13 whereas these impure monsters wallowed in all manner of sensuality and uncleannesse and shewed that they were acted by an uncleane impure spirit that they walkt not after the spirit but the flesh 3. Rom. 15.30 Gal. 6.1 They had not the spirit of meeknesse Love â—â—â—ce these are the fruits of the spirit Gal. 5.7 the spirit makes us enjoy peace in our selves and study peace with others whereas these boutifeus and incendiaries made rents and schismes in the Church of Christ by their divisions they shewed themselves carnall 4. 2 Cor. 3.17 They had not the spirit of Liberty and activity in the wayes of God they were without any quickning of the spirit they were not able to doe any good worke nor enlivened in any way of holinesse but slaves and prisoners even in arctâ custodiâ to Satan and their own lusts the servants of corruption though they boasted of liberty OBSERVATIONS Obs 1. 1. Commonly sensuality lies at the bottome of sinfull separation and making of Sects Separate themselves sensual c. 'T is oft seen that they who divide themselves from the faithfull either in opinion or practise aime at loosnesse and libertinisme Such were the Nicolaitans and the Disciples of Jezabel Apoc. 2.6.20 who seduced the people of God to commit fornication Hereticks are seldome without their harlots Simon Magus had his Helena Montanus his Maximilla Donatus his Lucilia Priscillian his Galla Pope Sergius his Marozia Gregory the seventh his Matildis Alexander the sixth his Lucretia Leo the tenth his Magdalena Paul the third his Constantia Rome which condemns all the Churches in the world tolerates stewes and sets an easie rate upon all the impure practises of luxury naturall and unnaturall Non est adulterium apud nos cum enim unum eundemqspiritum habeamus unum Corpus sumus Gastius de exord Anab. The Anabaptists allow plurality of wives and some of them have said that none of their sect can commit adultery with anothers wife according to the * Ad alterum part 1. p. 615.616 c. etymology of adulterium for all of their sect say they are so knit the one to the other that they are all one body John of Leiden had 13. wives and gave a liberty to every one to marry as many as they pleas'd It s reported that after the taking of Munster there was not found a maid of 14. yeares that had not been viciated by his followers Of this before 2. It s possible for those who are sensuall and without Obs 2. Part 1. pag. 309. part 2. p. 130. the spirit to boast of spiritualnesse Of this before 3. Sanctity and sensuality cannot agree together If a man be sensuall he hath not the spirit if he have the spirit he will not be sensuall Sowing to the spirit Obs 3. and to
in the fore-going part that were to bee dealt with in a way of Christian compassion This is cleare by the adversative expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or rather but. So that as those of whom they were to have compassion were of the more hopefull and corrigible sort who had haply fallen out of ignorance infirmity or blind zeal so these others were such as were more obstinate and stubborn in their sin and errours and who did more knowingly and malitiously offend and by this indefinite expression others he intends those more hatefull sinners of any rank or degree whatsoever high or low rich or poor there being no sinfull respect of persons to be had in this terrifying them from their accursed impieties 2. He directs to save these others that is to deliver them from that sinne into which they had fallen and destruction into which they were falling saving is in Scripture attributed 1 To God 2. To Christ 3. To men 1. To God who is the supreme author of our safety deliverance by whose proper power we are made safe from evils either in respect of Common salvation or preservation afforded to all men or of peculiar salvation bestowed upon those who believe According to that of 1 Tim. 4.10 He is the Saviour of all men especially those who believe 2. To Christ who is called a Saviour Luk. 2.11 Matth. 1.21 The onely Saviour Act. 4.12 a strong sufficient Saviour a horn of salvation able to the utmost to save And that both by delivering by his merit and spirit from the condemning and destroying as also from the reigning and defiling power of all our spirituall enemies 3. To men Who are frequently in scripture said to save and to be Saviours Obad. 21. Saviours shall come upon mount Sion 1 Cor. 7.16 How knowest thou O man whether thou shalt save thy wife 1 Tim. 4.16 Thou shalt save thy self and them that heare thee c. Jam. 5.20 Not as if men were the authors of our salvation but instruments and subordinate helps and means appointed by God to serve his providence in the saving of themselvs or others whether from bodily or spiritual enemies Words proper to the supreme cause being thus in Scripture attributed to the instrument who though he bee by God appointed to use the severest meanes towards any yet all is to be done in order to their salvation and recovery 1 Cor. 5.5 2 Tim. 2.25 26. T it 1.23 The most sharp and cutting reproofs are to bee used that the reproved may be sound in the faith 3. He directs to the saving of these others with fear Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle means by terrifying of them or making them afraid of continuing in their sin lest they fall into destruction of soul body So that hereby the Apostle intends the using Christian severity toward these others as by shewing compassion he directed them to use Christian lenity and gentlenesse toward the former For though Jude intends not that these to whom he wrote should put forth or exercise wayes of terrour in a civil or earthly respect by corporal punishments in which regard the Magistrate is called a terror to evil works Rom. 13.3 yet spiritually and by using spiritual meanes and for the saving of the Spirit he directs them to terrifie these offenders and this may be done two wayes either 1. By charitative or 2. By authoritative meanes 1. Charitatively or in a way of Christian charity and thus one Christian is bound to terrifie another from sinne and not to suffer him without reproof and denunciation of Gods judgements to goe on in any way of wickednesse And this though severity is a token of love and the refraining from it interpreted by the Spirit of God to be hatred Levit 19. Thou shalt not hate thy brother 2. Authoritatively or by those whom God hath put into office for this end among others to reduce offenders and save them by fear And this authoritative affrighting from sin is double 1. Doctrinall 2. Disciplinary The Doctrinall is put forth three wayes 1. By information and clear discovering of the nature of sin in it selfe and shewing the difference between good and evill and the hatefulnesse of sin both in its nature and effects For want of this knowledge many a soule hath perish't 2. By application and conviction and bringing home the sin to the conscience of the offender Thus Nathan Thou saith he to David art the man Thus Peter to those Converts Him meaning Christ ye have taken and by wicked hands have crucified and slaine Thus also Stephen Acts 7.51 Ye doe alwayes resist the holy Ghost Isa 58.1 Thus God bids the Prophet to tell the people of their transgression Ministers must not be like fencers who so strike every where that indeed they strike no where but the two edg'd sword of the word they must sheath in the bowells of sinners and lay the deformed brat of sin at the right doore and so must we preach that in our Ministry the Spirit may convince of sin Joh. 16.8 3. By Commination and denouncing of punishments for sin that so by hearing them men may not feel them Offenders must be warned of the wrath to come Knowing the terrour of the Lord we warne men Thus frequently the Prophets denounced judgments against sinners Woe unto them Of this largely before part 2. pag. 153 154. 2. There is a disciplinary affrighting from sin Consisting 1. in solemn and particular admonition of a party offending with a declaration of judgment against him in case of obstinacy Mat. 18. A sinner is first to hear this from the Church 2. Suspension from the Lords Supper and denying the pledges of grace to the wicked as unworthy of them How should the child be asham'd who is debar'd from sitting at his fathers table with the rest of his brethren How can he thinke himselfe fit to partake of benefits signified in the Sacrament to sit down in the Kingdome of glory who is duly excluded from participating of the signes thereof in the Kingdome of grace 1 Cor. 5.5 Mat. 18.17 1 Tim. 1.20 Of this before largely part 2. pag. 3. Excommunication whereby obstinate sinners are cast out of the Church and delivered up to Satan and accounted as heathens and reckoned among the number of Satans servants who rules in the world and therefore to have him hereafter pay them their wages 2. OBSERVATIONS 1. Obs 1. Others We must be carefull to save others as well as our selves No man should be willing to be saved alone A Christian should not be a Cain We are neither born the first nor second time for our selves he is in a sort his brothers keeper Nor are the Ministers solely the watchers over or saviours of their people In many cases every sheep is to be a shepherd Hence those exhortations of provoking one another Heb. 10.24 Looking diligently lest any of you faile of the grace of God Heb. 12.15