Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 2 · Verse 11
2 PET. 2.11.
Whereas Angels, which are greater in power and might, bring not railing accuſation against them before the Lord.
HEere is an Argument à Majore, againſt them that inveigh againſt Authority; in that they take more upon them than the very Angels themſelves. Firſt, They are weake; the Angels are powerfull. Secondly, They are wicked; the Angels are holy. Thirdly, They are bound with the fetters of Mortality; the Angels cannot dye, and are at perfect Libertie. Fourthly, God hath ſubjected them to Magiſtrates; the Angels know no Superiour but Chriſt and God himſelfe. Yet theſe men raile againſt Rulers, the Angels doe not: theſe dare, the Angels dare not. Plus audent, qui minus valent. The impotent are moſt audacious.
But this ſeemes marvellous, that the Apoſtle ſhould acquit the Angels from being contumelious againſt Magiſtrates. For why ſhould they be enemies to that ſacred order, whereof they know God to be the Author? Why ſhould they uſe up againſt that Power, which is joyned with themſelves in the ſame Miniſtery and deputation?
Theſe doubts have made ſome of opinion, that this is meant of the evill Angels. But that expoſition muſt needes be full of abſurdity: for why ſhould he excuſe devils from blaſphemy, whom he knowes to be the fathers of blaſphemy? Or make Satan ſo favourable and modeſt, as if he durſt not meddle with kings? Whereas his malice is deadly againſt all men, but moſt impetuous and violent againſt Princes. Every kingdome on earth is an eye-ſore to the kingdome of hell. Government conformes men to civill obedience and peace; both which are hatefull to the fountaine of ſinne and fedition. It is his maine policy, to bring in anarchy and ataxy. Give him but way to breake our rankes he will ſoone rout and vanquiſh all our forces. He feares not to curſe nor croſſe any king upon earth, that is not afraid to blaſpheme the King of heaven.
It muſt therefore be underſtood of the good Angels. But why are they juſtified from the blaſphemy of Princes? Kings are their ſpeciall charge, they are the inviſible guard of Majeſty: Protection they afford, never malediction. Anſwer, Distinguendo tempora, concurrent omnia. Let us diſtinguiſh of the time, and all will be eaſy. In thoſe times, the Magiſtrates were cruell, bloody, ſavage wolves, ſucking the goare of Chriſtians, haters of the Goſpell, enemies of Ieſus Chriſt. Now the holy Angels had the cuſtody of the Church, the tuition of every beleeving ſoule. Therefore thoſe tyrants, that ſo perſecuted their charge, muſt needs be hatefull to them. Yet they ſo qualified their juſt diſpleaſure, that while they abhorred the Princes, they honoured the Principalities: they hated the men, as the inſtruments of the devill: reverenced the Dominion, as the ordinance of God. This moderation is in the bleſſed Angels; yet ſuch fury is in humane or rather inhumane beaſts.
This I take to be true ſenſe. For the Power and Might of Angels, how farre one is more puiſſant than many men, and how innumerable thoſe armies be;On Heb. 12.22. I refer you to ſome of my former Tracts. Their Power makes for our comfort, being exerciſed in our protection. In our infancy, devils aſſault our cradles; as a Familiar was ſaid to remove Mauritius in his ſwathbands; but Angels beat them off, as Abraham drove the foules from the ſacrifice. In our ſtrength, devils ſtrive to pervert our goings;Matth. 18.10. Pſal. 91.11. perſwading us to leape from pinacles, to attempt impoſſibilities or dangers: Angels then keepe us in our wayes. Devils would devoure our ſubſtance, children, ſervants as they did ſpoile Iob: Angels defend us from their rage,Gen. 31.1. as they did defend Iacob. The Pestilence rageth in the ſtreets, Angels keepe it from the tabernacles of the righteous. Devils ſecke the ruine of kingdomes; it was Satan that tempted David to number his people, by which he loſt ſuch a number of his people: Angels fight for their defence, as that Angell did for Iſrael againſt the Prince of Perſia.Dan. 10.13. Angels were the Miniſters of the Law, an Archangell the meſſenger of the Goſpell, he that was Gabriel, which ſignifies, the ſtrength of God, came to bring newes of the God of ſtrength. One Angell ſlew one hundred eighty five thouſand enemies in one night: one Angell cheared millions of ſoules by the tidings of one day. This is their Might, and this is their Ministery ordained for our good by the God of mercy.
The SummeWhereas the Ang…ls, &c.] Angels doe reverence to the inſtitution of God; and are ſo farre from accuſing bad governours before the Lord, that they honour their Principality in the world. Indeed evill Magiſtrates have plagues enough waiting upon them; more than pleaſures or flatterers. Heliogabalus thought by the policy of his head, to prevent the extraordinary hand of God: he provides himſelfe ſilken ropes, golden ſwords, poiſon in Hyacinths, a turret plated with gold, and broider'd with precious ſtones; thinking by ſome of theſe engines to have ended his irkſome life: yet he dyed the death that God had appointed him. But Angels are not enemies to Soveraignty: there is order among themſelves; ſome are higher, ſome lower; and they obey one another, if not ex pracepto, yet ex conſilio.
The world could not conſiſt without order: this ſublunary globe depends on the celeſtiall; ſuperiour cauſes guide the ſubordinate. At the firſt was one confuſed heape of materials, but then it could ſcarce be called a world. Gods fiat, which did put an order, viſibility, and harmony to things, made it a world. Inequality is the ground of order; one ſtarre differs from another ſtarre in glory: and this was with Gods approbation in the review. If the elements were of equall force, none more operative than another; the world would be like a ſea becalmed: fire ſhould have no predominance; nor heat, the parent of generation, above unactive moiſture; nor Summer be diſtinguiſhed from Winter. There muſt be a diſparity among men; all may not be rich, nor all Rulers: but ſome to command, ſome to obey; ſome for the Throne, ſome for the mill. Uniſons make no good muſicke, nor is equality any degree to perfection. The Hoſt of heaven knowes and keepes the rules of ſubjection and ſuperiority: there be Two great lights; the Sunne to governe the day, and the Moone the night. But for this Entaxy and orderly diſpoſition, all would fall to ruine.
The Angels bring not railing accuſation against them before the Lord.] Of this that our Apoſtle ſets here downe generally,Iud. ver 9. Saint Iude gives a particular inſtance. Michael the Archangell, when contending with the devill, he diſputed about the body of Moſes, durst not bring against him railing accuſation, but ſaid, the Lord rebuke thee. Give me leave a little to inſiſt on this example. The occaſion of this ſtrife was about the body of Moſes. Why, what did Satan care for the carcaſe of Moſes, when his ſoule was gone to glory? That old politician had a reach in it. Moſes though he were often deſpiſed living, was highly reverenced being dead: and they that ſaid of him while he was in the Mount, As for this Moſes, wee know not what is become of him: could wiſh, when he was taken to the mount of heaven, would we had our Moſes againe. If therefore the devill could have found out Moſes his ſepulcher, he would have brought a number of Idolaters to the worſhip of his bones.
From hence aroſe this diſputation betwixt the loſt and the bleſt Angell: Satan examining the cauſe, why the body of Gods ſo famous ſervant ſhould be buried in oblivion; offering himſelfe to the ſearch of that holy duſt: Michael withſtands him, and reproves his ſawcineſſe in ſeeking for that which Gods infinite wiſedome had concealed.
Moſes doubtleſſe, was buried with honour: the ſame God, that by the hand of his Angels carryed up his ſoule to glory; did alſo by their hand carry his body to ſepulture. Angels beare up innumerable ſoules to heaven; we never read them (unleſſe probably here) the bearers of humane bodies to their graves. Yet thus was Moſes honoured: thoſe hands that had taken the Law from God himſelfe, thoſe eyes that had ſeene his Preſence, thoſe lips that had ſo often conferred with him, that face which did ſo ſhine with the reflexion of his glory; may not now be neglected, when the ſoule is gone. God tooke charge of him incloſed within his mothers ribbes, kept him from thoſe Egyptian butchers in her armes; preſerved him among the bulruſhes, maintained him in the world; therefore hee will regard the carriage of him out of the world. None of his friends ſhall be troubled about his funerals, God himſelfe will be at all the coſt. Such is his love and care of his owne, that it never ceaſeth, neither in life nor in death, nor after it. Herein he directs us by his owne example, to bring the bodies of our friends to the grave with honour. Birds dye; we finde not many of their bodies; it is likely that they goe into holes, and there end. Nature requires Buriall.
If men had beene imployed in making this grave of Moſes, the place might have beene knowne. But he dies in the Mount alone; Angels wrap up his corps, dig his grave, cover it againe; and it is likely, performe his obſequies with the ſolemne hymnes of heaven. God purpoſely conceales this treaſure, both from men and devils; that he might both croſſe their curioſity; and prevent their ſuperſtition. Yet that divine hand, which lock'd up this Iewell, keeping the key himſelfe; afterwards brought it forth glorious. When Chriſt was transfigured, this Body which was hid in the Valley of Moab, appeared on the hill of Tabor. Matth. 17.To give us aſſurance, that the bodies of Saints, when they are depoſed, are repoſed; and ſhall be as ſurely raiſed in glory, as they were laid downe in corruption. Let all this teach us foure things:
1 That Satan is ſo farre from having power over us living, that hee cannot touch our bodies being dead; yea, he cannot finde them, when God will conceale them. How tame and poore a thing is that roaring lyon, when the Lambe over-awes him? Hee cannot touch a beaſt of our heards, nor an haire of our heads, nor a duſt of our carcaſes, but by permiſſion. He muſt firſt begge leave, and the Lord will give him no leave, to doe any harme to his choſen.
2 As the Angels did wait at the Sepulcher of their and our Lord, ſo I doubt not but for his ſake, they alſo watch over our graves. With how joyfull armes doe they take up our ſoules, that have care of our inſenſible aſhes? O, let us not defile theſe our bodies in life, which even in death are thus honoured.
3 Satan is the author of ſuperſtition. God forbids it, his holy Angels hinder it; who be they that maintaine? If the Lord had liked the adoration of his ſervants reliques; hee would never have hidden the body of Moſes. There could not have beene a fitter object for ſuch a devotion, than the body of ſuch a Saint. Iudge then, with what impudence the Church of Rome defends her idolatry to ſhrines and fragments. God is carefull to keepe his children from it, they are zealous to perſwade their children to it. He hides the whole body of a Saint: but if they can get but the finger, or the toe, yea a naile, a haire; a very ſtraw; they call in their blinde Cuſtomers as to a faire, and happy be thoſe lips that may kiſſe it. How ridiculous is it, that a ſhaving of our Tiburne ſhould be ſo reverend at Tiber; that a piece of the contemptible galhouſe ſhould be worſhipped at Rome? Iuſtly herein are they become the ſpectacles of folly to all the world. Iohn Baptist hath ſo many heads, that they cannot tell which is the right. God made him but one, Herod left him none, the Papiſts (as if he were another Hydra) have furniſh'd him with a great many. Chriſts croſſe is ſo multiplyed, that that which one ordinary man might beare; if the peeces were gathered together, would now build a Pinnaſſe of an hundred tunne. Yet they will tell us, that every ſhiver came by revelation, and hath done miracles: but this to mee appeares the greateſt miracle, that any man ſhould beleeve them. It is folly to place Religion in thoſe things, which God on purpoſe hides from us. It is not his property to reſtraine us from good. If Reliques had beene allowable, Moſes his body ſhould have beene publike to all Viſitants.
4 After all this, the Angell does not revile the devill, nor curſe him with execrations: but remits revenge to the owner, puts over his payment to his Maker; The Lord rebuke thee. Now if an Angell will not curſe a devill, a profeſſed and malicious enemie of goodneſſe, of whoſe amendment there is no poſſibilitie: how ſhall we dare to blaſpheme thoſe, who (though for the preſent finfull enough) may be brought to repentance, and finde forgiveneſſe?
They bring not railing accuſation against them before the Lord.] From this Angelicall moderation, we learne three things: Firſt, not to accuſe. Secondly, not to raile. Thirdly, to be afraid of ſuch ſinnes.
1 Not to Accuſe. This is one of the moſt ſignificant names of the devill, to be an accuſer of the brethren. Love covers a multitude of ſinnes, malice diſcovers what ſhould be concealed. Cham makes ſport with his Fathers nakedneſſe: Shem and Iaphet will hide from others, what they will not ſee themſelves. Theſe are the ſonnes of Noah, yea of God: Cham is not worthy of the one, and hath quite loſt the other. Not content onelyonly to be a witneſſe of his unnaturall ſight, he proclaimes it, and accuſeth his owne father. Sinne doth ill in the eye, but worſe in the tongue. Cur aliquid vidi? was the Poets complaint: his tongue had not thus complained of his eyes, if the truſt of his eyes had not been betrayed by his tongue. To have Conſcia lumina, might be his fate: but to have patula labia, was his fault. Ungracious Cham ſaw, and laughed: his fathers ſhame ſhould have been his: he had his being from thoſe parts that were ſo deformed; which might have begot in him a ſecret horrour. He is a graceleſſe man that makes ſport with the cauſe of his ſorrow. This was bad, but to blab it was farre worſe: as all ſinne is a deed of darkeneſſe, ſo to be buried in darkneſſe.
Howſoever it is our faſhion, to make our ſelves merry with the ſinnes of our brethren; yea (which is more unnaturall impiety than Chams) to publiſh the nakedneſſe of our ſpirituall fathers to their enemies; and it is a rare merriment that breakes up without ſome jeſt or tale of a Prieſt: yet our tongues offend more in this, than did their hands: the report of ſinne is often as bad as the commiſſion. A Chriſtian ſees his brother fall with ſorrow and ſilence. Shem and Iaphet heare and grieve, but dare not ſee: they will not goe forwards to behold it, but backward to hide it: and without daring to looke back, they will rather adventure to ſtumble at their fathers body, than to ſee his ſhame. Grieve they did to thinke that they who had ſo often come to their holy father with reverence, ſhould now in reverence turne their backes upon him; and clothe him in pity, who had ſo often in love clothed them. But ſuch was their goodneſſe; they did it, and ſaid nothing. As this commends them, ſo let it teach us. The ſinnes of thoſe we love and honor, we muſt heare of with indignation, beleeve with unwillingneſſe, acknowledge with griefe, hide with honeſt excuſes, and bury in ſilence. For commonly they infect others by example, but alwayes prove us to be uncharitable.
But is it lawfull for no man to accuſe? Enormities may then paſſe without cenſure among us, as murders doe in ſome States without apprehenſion; where no man will ſtop the homicide, for feare of being counted a hang-man. Yes, there be ſome deputed for this purpoſe. Paul mentions the Houſe of Cloë, 1 Cor. 1.11.from whence he had information of the Corinthian diſorders. Anſwerable to which, we have the office of Church-wardens; they are the houſe of Cloë; bound by oath to preſent miſdemeanors, that ſinne may have a juſt cenſure. I know that this place may be abuſed, not only by connivence, but ſpleene. He that with a particular heart-burning, preſents his neighbour, though his accuſation be juſt, his affection is unjuſt: and in doing that he ſinnes, which he had ſinned in not doing. The complaint may be true, and the complainer falſe. The one is puniſhed, the other cannot be commended. When Paul bad them ſalute with a holy kiſſe, he implied, there is a kiſſe that is not holy. Informers of penall ſtatutes make often juſt complaints; but becauſe their end is not the correction of faults, but fiſhing for the mulcts, or wreaking their ſpleenes; they doe the office of devills. Yea, there be falſe Zibaz's, that unjuſtly accuſe honeſt Mephiboſheths, to get away their lands and places. Theſe out-doe miſchiefe it ſelfe.
But let them accuſe to whom it belongs; yet alas, there is an Omnia benè, that ſwallowes all vanities. Drunkenneſſe, uncleanneſſe, ſwearing, profanation of the Sabbath, goe abroad all the yeere: but when the Viſitation comes, they are lock'd up with an Omnia benè. This is not that charity which covereth ſinne, but a miſerable indulgence that cheriſheth ſinne. In the Creation there was an Omnis benè, all things were exceeding good: in our Redemption was an Omnia benè; He hath done all things well; he hath made the blinde to ſee, and the lame to goe; Heere was an Omnia benè indeed; but there never was an Omnia benè ſince. But for private men, falſely or maliciouſly to accuſe their brethren, is to be Satans deputies. We have a proverbe, It is a ſhame to belye the devill: but they are paſt ſhame that belye the Saints. If we will accuſe any, let us accuſe our ſelves. It is for a Phariſie to accuſe the Publican, I am not as this man: the Publican doth not accuſe the Phariſie, but himſelfe. Satan doth continually accuſe us to God; if we humbly accuſe our ſelves, his Bill ſhall be throwne out of the Court.
2 Not to raile: this is indeed properly the language of hell. Angels doe not raile, devils doe: Angels doe not curſe, devils doe. You need no other proofe, who be the children of Satan, than railing invectives. You may know what Countrey-men they are, as the wench ſaid of Peter, For their ſpeech bewraieth them. The language of heaven is praiſe and Hallelujahs, no execration was ever heard there. The language of hell is curſing and gnaſhing of teeth. Alas, that ſuch a language ſhould be heard upon earth! Thinke of it, ye inhumane ſcolds, and graceleſſe blaſphemers; who are able to turne the calmeſt Thames to a tempeſt; who as if you had been bred only among Beares, know no other dialect than roaring, curſing and banning one another: it is the tongue of hell you ſpeake, as men before-hand learne the language of that countrey, whither they meane to travell. Iſmael was a foe to all men, and no man was Iſmaels friend: you have abuſed all; ſworne away the feare of God, the love of man, the guard of Angels: what friends can ye now expect, but they that ſpeake like you; devils? If a man be evill, why doe ye curſe him? It is Satans deſire to wiſh a man worſe; and it is your owne common ſaying, Doe not curſe him, he is bad enough. If he bee good, why then doe ye curſe him? Your curſe is an arrow ſhot againſt a ſtone, Reſiliens percutit dirigentem, it ſhall wound your ſelves. Some having begun to curſe, though they meant it at man, yet ſuddenly divert it to Satan; but let them reade and tremble: When the ungodly curſeth Satan, he curſeth his owne ſoule. Eccl. 21.27.The devill delights to heare us curſe him: that Fox never fares better, than when he is curs'd. But put away all bitterneſſe, and if you muſt be bitter to ſome, be bitter to your owne ſinnes. Rent your hearts, whoſe tongues have rent the glorious Name of your Maker. Remember the penitent Publican;Luk. 18. becauſe he had thought ſin, he ſmote his brest: becauſe he had ſpoke ſinne, he taught his tongue to comfeſſe: becauſe he had acted ſin, he ſtroke with his hand, the inſtrumennt of action.
Now, if it be ſo wicked to revile equals, what is it to raile at Princes? which is the heart of the Text. Will you ſee the odiouſneſſe of this ſinne in one example? Shimei curſed David, 2 Sam. 16.7.Come out thou bloody man, and thou man of Belial. It was bad to curſe, worſe to curſe a king, but to curſe an afflicted king, worſt of all: addere gravato gravamina, and to perſecute him whom God had humbled. Every word was a ſlander: he cals him an uſurper, a man of blood, and that of Sauls houſe; how falſe! God ſent for him out of the fields to be anointed, how was he as Intruder? The man after Gods owne heart, is branded for a man of Belial. Hee that regretted for but the cutting off Sauls garment, is reproched as a man of blood. If his hands were ſtained with blood, it was not of Sauls houſe. It was his ſervant, not his maſter, that bled by him. But malicious men care not for truth, but for ſpight. Did not David ſhed the blood of that Amalekite, who did but ſay, he ſhed Sauls? 2 Sam. 1.21.How did he bewaile the death of ſo bad a maſter; wiſhing that no dew might fall, where that royall blood was powred out? How indulgent was he to the houſe of Saul? How did he honour Mephiboſheth at his owne table? How did he revenge the blood of Iſhboſheth, though his rivall, upon his murderers? who could leſſe deſerve theſe aſperſions than David? Had Shi…e… been other than a dog, he had never ſo rudely barked at a harmeleſſe paſſenger. That head deſerved to be tongueleſſe, that body to be headleſſe, that thus blaſphemed the Lords Anointed. Curſing is for hell; but let all thoſe learne to bleſſe, that looke to be heires of the Bleſsing.
3 We muſt be afraid of theſe impreties, as being alway before the Lord. A good man would not admit them, were he ſure that God would never take notice of it: but Before the Lord, who dares raile on his delected Image? There is a feare from intire nature; this was in Chriſt: every Creature feares the ruine of it ſelfe. There is a feare from corrupt nature; which is a ſlaviſh dread of the puniſhment, not of the ſinne: this is in reprobates. There is a feare of Grace, which workes in all, men and Angels, a care to pleaſe their Maker. Corrupt feare dreads the penalty, loves the ſinne. Gracious feare dreads the ſinne, and ſcapes the penalty. The feare of the Lord is pure, becauſe it keepes the heart from being defiled.1 King. 22.20. When God ſaid, Who ſhall ſeduce Ahab? not one Angell in the whole Hoſt of heaven gave him an ill word, though he were a wicked Prince: not one is willing to undertake this office. OnelyOnly the Father of lies puts himſelfe forward, I will doe it.
Iam. 2.19.The good Angels feare to doe evill, yea, the very devils beleeve and tremble; and ſhall not man be afraid to ſinne? Shall a peece of mortall duſt be thus inſolent? O we want their eyes, to behold the infinite Majeſtie of that God whom we offend: we know not the ſweet pleaſures of heaven, and the beatificall viſion of the Trinity; as the Angels doe: if we did, how would we feare to loſe it by our ſinnes? we know not the torments of hell, the eternity and extremity of that fire, as the devils doe: if we did, we would feare to incurre it by our ſinnes. If the king threatens a malefactor to the dungeon, to the racke, to the wheele; his bones tremble, a terrible palſie runnes through all his joynts. But let God threaten the inſufferable tortures of burning Tophet, the wicked (as if either they were juſt, or this were falſe) ſtand unmoved. Bee not deceived, It is a fearefull thing to fall into the hands of the living God, who is even a conſuming fire. Heare this, ye that dare raile, and not be afraid: that dare blaſpheme, and not tremble: that dare rebell, oppreſſe, riot, adulterate, plot revenge, and what not, without feare. The Angels are afraid, yet they are in heaven, and ſure of the beſt: the devils are afraid, yet they are in hell, and know the worſt: you are betwixt both, and know not which of both ſhall be your receptacle. O paſſe the time of your ſojourning here in feare: feare the workes of darkeneſſe, as you feare the place of darkneſſe: feare the Lord, that he may love you; and love him, that he may delight to doe you good.