Exposition of Jude, Verse 9
Vers. 9. Yet Michael the Archangell when he stroue against the Diuell, and disputed about the bodie of Moses, durst not blame him with cursed speaking, but said: The Lord rebuke thee.
IN this verse is laid downe another reason, amplifying their sin of these seducers, by a comparison from the greater to the lesse: and thus it standeth: Michael the Archangell durst not so much as raile on the Diuell himselfe, much lesse may these vponupon Magistrates who are Gods: and consequently their sinne is hainous, who dare open their mouthes to reuile Princes and Magistrates. Here one question is mooued, namely: whence the Apostle had this historie of the disputation betweene Michael and the Diuell, concerning the bodie of Moses, seeing it is not to bee found in the Scriptures? I answere, the substance of it is in the Scripture, although though not the circumstances. For in Deut. 34.6. is said, that the Lord buried Moses, but no man knoweth of his sepulchre till this day. There is the ground of the historie: the other particular concerning the contention of the Archangell and the Diuell, wi…h this manner of rebuking, is not found in the old Testament. Quest. Where then had he this? Ans. Either from some booke then extant among the Iewes, which is not now to bee found: or else from some tradition which passed amōg the Iewes from hand to hand, as many things did: as that 2. Timot. 3.8. where the Apostle saith, that Iannes and Iambres withstood Moses; the historie of which is not found in the old Testament.
Hence the Papists conclude, that the word written is not sufficient and perfect in and of it selfe, vnlesse the vnwritten word be added vntounto it, that is, that word which is giuen by tradition, both which (say they) make a perfect word, but neither is perfect or sufficient alone; grounding their opinion hence, that Iude alleageth an example out of a tradition which is not found in Scripture. But that is an hereticall doctrine and vntrue, seeing the perfection of a thing is not to bee measured by eueryevery thing that is wanting vntounto it, but by the perfect end of it: for perfection is taken from the end. Whence I reason thus: If the written word be perfect and sufficient to the end to which it is ordained, it is eueryevery way perfect. But it is perfect and sufficient to that end: namely to the glorie of God in working out perfectly the faith & saluation of man: and is in nothing wanting for the atchieuing of this end, but sufficiently teacheth all things to be beleeued and done, and giueth perfect direction concerning faith and manners. Ioh. 20.31. These things are written that they might beleeue, and beleeuing might hauehave life thorough his name. Rom. 15.4. Whatsoeuer things are written, are written for our learning, that wee through patience and comfort of the Scriptures might hauehave hope: and therefore the word written is eueryevery way most sufficient and absolutely perfect, and neede no addition or tradition to helpe forward this end.
Ob. This place is a tradition and not written, and many other true traditions were neuer written: besides that the Church may make traditions. Ans. We grant many true traditions are not in Scripture, but such they are as a man may be ignorant of, and not preiudice his saluation. Againe, the Church hath a power, and hath had priuiledge to make constitutions and lawes, which were to be knowne and receiued: but these are such as only concerne the orderly gouernment of the Church, and are not necessarie to saluation.
Ob. But some traditions are necessarie to saluation, which are not contained in the written word, and they alleage two: first, in Rom. 12.6. that Gods word must be tried by the rule of faith, and so also by the same rule expounded. This rule of faith is nothing else (by their exposition) but a general consent in the hearts of all true Catholikes; together with the Pope assenting with them, which of necessitie wee must beleeue; and yet (say they) it is not in the Scripture: and therefore some things must of necessitie bee beleeued which are not in the Scripture. Ans. The rule of faith is not such a crooked rule as they would thrust vponupon the world by their wicked exposition; but the right rule of faith is the plaine word of God, eueryevery way absolutely directing in all points of faith and louelove, 2. Tim. ….5. Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and louelove: which is nothing else but the testimonie of Scripture, in points of faith and louelove, comprised in the Decalogue and Apostles Creede. The rule of faith therefore in expounding Scripture is Scripture it selfe. The second thing necessarie by their doctrine to be beleeued, not contained in Scripture, is, that the Canonical Scripture is Gods word: which truth is absolutely necessarie to saluation to be beleeued, but cannot otherwise bee knowne or beleeued but onelyonly by the tradition of the Church. Ans. As eueryevery other Arte and Science hath certaine principles of truth to proue all other precepts by: but themselues are to bee prooued by none▪ so also hath Diuinity the chiefe of al other Sciences: of which kinde this is one principle; that Canonicall Scripture is Gods word, which not granted, inferreth a destruction of all other diuine rules: this is a truth therefore confirmed, not a thing testified from some other, but as a ground of it selfe. Secondly, in diuine matters saith goeth before knowledge, which in humane things is cleane contrarie: for if a man would know whether fire bee hot, let him put his hand vntounto it, he shall hauehave experience of it, and then he shall beleeue it: but in diuine things first a man giueth credit, and yeeldeth consent to the word, and then hath experimentall knowledge: for although faith hath his knowledge,Rom 4.18. yet experimentall knowledge followeth faith. Abraham beleeued aboue hope, here faith went before knowledge. Ioh. 7.27. If ye do the will of my Father, yee shall know whether the doctrine bee of God, nor no. Thus then we may conceiue it, the tenour of the word of God is this: Thus saith the Lord. If the question now be whether the Lord said thus or no: I answere, to beleeue the Church herein before God is sacriledge: but herein we are first to yeeld assent vntounto God, and then after this experimentall knowledge will follow, that Canonicall Scripture is the word of God. Thirdly, wee know that Scripture is Gods word, by Scripture, and not by the Church: out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing, the end the glorie of God, and our owne saluation; wee cannot but hauehave sufficient perswasion of the author of it, and that it can proceede from none other but God himselfe. Thus notwithstanding the allegations of the aduersaries, the written word retaineth that perfection, which needeth no tradition to strengthen or further it in that end to which it is appointed. Now to the reason it selfe, amplifying this sinne in this verse which containeth three points to be considered. First, the person that durst not raile. Secondly, the goodnes of his cause, which was very iust, and yet he durst not raile vponupon the Diuell himselfe. Thirdly, the manner of his speech: The Lord rebuke thee.
The person that durst not raile was Michael the Archangell, whom some affirme to bee Christ himselfe: others, that he is some chiefe, arch and principall Angel; which opinion is more probable. For first, the Apostle speaketh of him as one in subiection, and standing in awe, not daring to breake the law of God, for he durst not reuile the Diuell. Secondly, in 1. Thess. 4.16. The Lord Christ shall come to iudgement with the sound of a Trumpet, and the voyce of an Archangell; where is a plaine distinction betweene Christ who should come in the clowdes, and the Archangell. Thirdly, Peter explaineth it, speaking the same thing, and saith: The Angels giuegive not railing iudgement against them, 2. Pet. 2.11. It is more probable then that by Michael was meant a principall Angell, rather than Christ.
Doctr. First, from the person wee learne that there be distinctions and degrees of Angels; there bee Angels and an Archangell. Quest. Is there but one Archangell? Ans. The Scripture speaking of Archangels, vseth alwaies the singular number, neuer mentioning more than one: and where the Scripture resolueth not, we are not to determine: yet I condemne not those who hauehave probably held that there are more than one. Secondly, wee hauehave here an example of Angelicall meeknes and modestie, Tit. 3.1. Put them in remembrance that they bee subiect to principalitie, and speake euill of no man▪ but shew all meeknes vntounto all … ▪ the contrarie practise of railing, slandering, and obtrecting is a propertie of the Diuell, whence he hath his name, Reu. 12.10. the Accuser of the brethren: and the Aduersarie. 2. Pet. 5 8. who is euer readie with one accusation or other to stand vp against eueryevery man: the malitious man, whose malice caused him to stand vp against Iob, and falsely accuse him of hypocrisie vntounto Gods own face. Let slanderers and backbiters of their brethren see hence whom they imitate, and most liuely resemble.
Secondly, consider the goodnesse of Michaels cause, which was this: It was the wil of God that Moses body should be buried in a secret place vnknown to any man, to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes. The Diuell on the contrarie would discouer it, that so the Israelites might fall to Idolatrie before it; herein the Archangell resisted him, and stroue with him for the performance of the will of God and the maintenance of his true worship: and yet in this good cause Michael durst not reuile the Diuel himselfe. In this cause consider two things. First, the fight and contention betweene Michael and the Diuell. Secondly, the cause and occasion of it about Moses bodie. In the former wee may obserue that there is a sharp and serious contention betweene good and bad Angels;In these conflicting daies of ours not men only but the Angels hauehave their combat…. in which the good Angels labour to defend all that are in Christ, against the rage and furie of the Diuell and his angels. As Psal. 34.8. The Angels of the Lord pitch their tents round about those that feare him. And on the contrarie, the Diuell and wicked spirits cast about how to destroy the bodies and soules of men. 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure. This combat concerneth and is conuersant about either first the persons, or secondly the societies of men. The fight about the persons concerneth either infants, or men of yeres. First, for infants the Diuell seeketh how to spoyle and destroy them (especially those of elect and faithfull parents) in regard of their weaknes and tendernes both of minde and bodie: but the Angels of the Lord hauehave charge giuen thē to defend them against this malice of Satan. As Psal. 91.12. They shall beare thee vp in their armes, that is, they shall bee as nurces to beare them in their armes, preseruing them from danger. Mat. 18.10. Despise not one of these little ones: for their Angels alwaies behold the face of my father which is in heauen. Secondly, concerning men of yeeres, the diuell and his angels striue to driue them out of their waies and callings, and to leade them into crooked paths; as he would hauehave had Christ to hauehave leapt frō off the top of the pinacle, although he had an ordinarie way to go downe: and hauehave made stones bread: but the good Angels on the other side are giuen vsus to keep vsus in all our waies, Psal. 91. and so vnderunder the protection of the Almightie. The second strife, namely about societies, concerneth either first families, secondly Churches, or thirdly Common wealths; all which the Diuell striueth to ouerturne: as the good Angels to preserue and maintaine them. First, the Diuels endeuour is vtterly to ouerthrow all families, of Christian men especially: he robbed Iob of all his substance, slew his seruants, and children: but the good Angels guard and defend them. Iacob had the Angels of God defending him and his familie from the furie of Esau, Gen. 31.1. Psal. 91.10. when the plague and pestilence preuaileth against the vngodly, the good Angels keepe it off from comming neere the tabernacles of the righteous. Secondly, in Churches and congregations, the wicked Angels striue to corrupt the word, Sacraments, and all the Ministerie; or to make it fruitlesse, eueryevery way to their power hindring the good successe thereof. The Diuell offereth himselfe to bee a lying spirit in the mouth of all Ahabs Prophets.1. King. 2…. Zach. 3.1. He standeth at Iehoshuah his right hand, to withstand him in his office. He seweth tares in the field where the good seede of the word is sowne, Mat. 13. Hence are those false doctrines of forbidding meates, and marriages, called the doctrine of diuels, 1. Tim. 4.1. He hindred Paul once or twice from his iourney to the Thessal. to confirme them, 1. Thess. 2.18. He raiseth persecution against the Church: for hee is said to cast some of the Church at Smir…a into prison, Reu. 2.10. The good Angels on the contrarie fight against them, for the good of the Church, the furtherance of the Gospell, and preseruation of the true worship of God. The Law was giuen by their ministrie, Galat. 3. The tidings of saluation and the doctrine of the Gospell was first preached by Angels, Luk. 2.9. The Angell brought Philip to instruct the Eunuch, Act. 8.26. as also to baptise him, vers. 38. deliuered Peter out of prison, Act. 12.11. Thirdly, the wicked Angels seeke to supplant Common-wealths and kingdomes. Satan moued Dauid to number the people, by which sinne he wasted 70000. of his people. The good Angels fight in their defence. The Angell told Daniel that hee fought against the Prince of the kingdom of Persia for the Iewes, Dan. 10.13. The Angell smote of Zenacheribs armie in one night, an hundred fourescore and fiue thousand, who were enemies to the Church, 2. King. 19. Ob. How can the Diuell thus furiously fight against persons and societies, seeing he was neuer seene, neither can this fight be perceiued of vsus? Ans. As he is a spirit, so his fight is spirituall, not easily discerned by the eye of flesh: for we fight not against flesh and blood,Eph. 6.12. but against principalities, and spirituall wickednesses. Againe, he fighteth not onelyonly in his owne person, … by his instruments and complices, whom hee daily raiseth vp against the persons of men, and all humane societies and this fight we may in part perceiue.
Vse. First, note hence the dignitie of eueryevery beleeuer, who hauehave the Angels, yea and as here the Archangels, to put themselues in garrison for their defence▪ for from Christ it is. Secondly, we are with all thankfulnes to acknowledge Gods prouidence and protectiō especially in this land▪ whose peace and prosperitie hath bin so long established vntounto our persons and societies, our families, Church and Common-wealth▪ wheras if Satā had might to his malice, no… one of these should stand a moment. Thirdly, in all dangers our comfort must hence bee raised, that though Satans crueltie bee neuer so great▪ yet we hauehave the guard and defence of the good Angels to keep vsus in al our waies▪ and these are too many, and too strong for him, and all the power hee can raise against vsus. Thus was Elis…s seruant comforted: There be more with vsus than against vsus ▪ the good Angels are more powerfull for our good▪ than the wicked are to harme and hurt vsus. Fourthly, …nce learne to make conscience of eueryevery sinne in thought, word, and deed: for admitting and commi…ing any sin, wee trecherously turne against those that fight for our defence, and do what we can to grieue and driue them away from vsus, and so put our selues in the power of Satan to bee led at his pleasure into sinne, as also into the dangers of it.
The second point in this cause of contention is, the occasion of it, namely▪ it was about Moses his bodie. Michael would not suffer the Diuell to reueile where Moses bodie was laid, so to sow the seedes of Idolatrie, whereby Gods true worship might be ouerturned: for hee cared not for the bodie of Moses, but to bring in Idolatrie by meanes of it. Hence note that the wicked Angels fight not so much against the bodies of m…, as against their soules▪ nor contend so much to ouerthrow them in their outward es…ate, or to depriue them of their goods, …, drink, &c. as in their inward, to …est from them their spirituall things, namely Gods true worship and the things and meanes which … to the maintaining and … We hauehave to fight … in high places▪ Ephes. 6.…2. But … may as well … in spirituall things▪ for therein bend they their principall forces. The … of the diuell is to blinde the mindes of Infidels, that the light of the glorious Gospell of Christ should not shine vntounto them. 2. Cor. 4.4. This same Serpent that be guiled Eue thorough his subtiltie▪ seeketh how to corrupt mens minde… from that simplicitie which is in Christ▪ 2. Cor. 11.3.
Vse. First, we must keepe that which is committed vntounto vsus. 1. Tim. 6.20. The treasure which God hath put into our hands is his true worship▪ sound doctrine, right vse of Sacraments: al which seeing Satan most desireth to breake off or corrupt▪ wee ought accordingly to striue▪ how wee may preserue them to our selues, and hauehave them continued in their puritie to our posteritie. Secondly, in that Satan seeketh to depriue the soule of spiritual things, we must … our graces, and become more vigilant in maintaining, and adding also vntounto our knowledge, faith, louelove, hope, and other our graces; seeing Satan will si…t v… to make vsus …chaffe, we must watch and pray that our faith faile not.
Thirdly, marke who is the author of Idolatrie, namely the diuell himselfe, and of that especiall part of it,The diuell hath preuailed with the Papists and drawn them to that idolatrie which he could not bring among the Iewes. which then he could not effect; but hath now obtained in that Idolatrous Church of Rome, namely, in worshipping of Images, stocks and stones, relikes of Saints, and of the woodden Crosse; yea armes, legges, hands, feet, and fingers of Martyrs: whence is al this but from the diuell himselfe, who for the same purpose would hauehave reueiled where Moses bodie was buried by God? Yea so farre hauehave they gone on in this delusion, that they are become spectacles of follie to the whole world: for if Iohn Baptist had had so many heads as the Papists brag of, he had been a monster of men: besides▪ though the Crosse wheron Christ was crucified was no greater than as ordinarie man might beare; yet so many seuerall peeces thereof they pretend themselues to hauehave in seuerall places as would load a shippe. Ob. They say they had all those …likes by reuelation … Ans. These … are but … illusion… to maintaine Idolatrie: besides that … (the word being … perfect … in all matters to bee beleeued or done) vnwritten reuelations are no proofes of doctrine, but are lu…ly to be suspected.
The third thing in the verse is the manner of his speech, in which obserue three things: first, what speech the Archangell would not vse: He would not speake euill. Secondly, what speech he vsed; The Lord rebuke th… ▪ Thirdly, the reason or cause of both; because he durst not speake euill.
First of this cause, as being first in nature, which is s…d to bee feare. Now to know what kinde of feare it was, consider that the … is a three-fold feare: first, from entire nature: secondly, from the corruption of nature: thirdly, from grace. The first is a naturall propertie, whereby the creature seek… to preserue it selfe, and to shunne danger: which feare is not … in it selfe; for it was in Christ when he said his soule was heauie euen vntounto the death: and, if … possible let this cup passe from me: but this is not here meant. The second feare proceeding from corruption of nature in men and Angels, is that seruile feare when the creature feareth nothing but due and deserued punishment, the conscience being guiltie vntounto it selfe and accusing for sinne, and the heart destitute of faith and louelove of God; which if it were present would cast out this slauish feare; which is no other than the feare euen of the Diuels themselues: who beleeue and tremble, Iam. 2.19. but neither was this the feare of the Angell. The third feare is from grace, and it is a gift of the spirit of God (who therefore is called the spirit of feare) working in men and Angels a care to please, and a feare of displeasing God in all things: this is the feare here meant which was in the Angell. In which consider three things further: first, the beginning of it, which is faith euen in the Angels themselues; whereby they beleeue the power, iustice, soueraigntie, and Lordship of God ouer them; and that they must be subiect and obedient thereunto: but in man it is a faith, apprehending the merciemercy and fauour of God reconciled by Christ: this feare in Angels and men therefore is the fruite of their faith. Secon…y, the propertie of … is to make the subiect of it to feare the offence of God … euill of the world, to … properly▪ … of all▪ because by it God is displeased: and in the next … of iudgement consequently, but … the first place. Psal. 119.12. … trembleth for feare of thee, and I … stand of thy iudgements. This was the religious feare of Dauid ▪ first, a fearing of Gods offence, and then a standing in awe of his iudgements: thirdly, the vse of it: which is to make man and Angel make conscience of sin. Exod. … the Midwiues spare the Hebrew … ▪ it will not suffer the Angell hereto reuile the Diuell. The feare of God (saith Salomon) causeth to … eueryevery … way▪ yea it frameth to obedience,Psal. 19.9. and i… …, because it keepeth the heart from defiling it selfe. Our dutie hence is to pray that the Lord would put into our heart… this religious feare, which they containe vsus in awe of his Maiestie, and so keepe vsus from offences, wherein wee may resemble this Angell: as also to be a welspring of life vntounto vsus, Prou. 14.27not onelyonly … escape the snares of death, but to quicken and prouoke vsus in the w…es of life euerlasting. Secondly, wee must auoide the sinne which the Angell was … of, namely the boldnes of sinning especially in these daies wherein then aduenture and rush vponupon sinne without feare or shame.
The second point herein is, what speech the Archangell would not vse, that is, cursed speaking, or railing iudgement. Which to know what it is, obserue the differences of iudgement; which is two-fold, either publique or priuate. Publique iudgement i… when a man is called by God to iudge the creature; and this is two-fold: first of the Magistrate; secondly of the Minister. The Magistrate is called by God to seeke out the misdemeanours of men, and according to the offence is to pronounce a righteous sentence, … to the taking away (if the cause …) of the temporall life it selfe. The Minister is also in the name of God to pronounce the curse of the law vponupon vnrepentant sinners; and the promise of the Gospell vntounto the penit…nt. Secondly, priuate iudgement is, when the creature passeth iudgement against …other, without calling from God, but vponupon priuate grudge, anger, stomacke, and reuenge; this is here called railing iudgement; and it is practised three waies: first, in speaking falsehoods and vntruths against others. Secondly, in speaking truths, but with intent of slandering and detracting from the good name of others. Thirdly, in misconstruing mens sayings and doings to the worst part, when they may be taken in the better: this railing speech the Angell durst not vse.
Hence we learne to make conscience of this sinne of slandering, reproching, and reuiling others, from which the Archangell abstained dealing euen with the Diuell himselfe: but many of vsus who can vtter the prouerbe, That it is a shame to belie the Diuell; are contented, yea and readie to belie, and detract from the children of God our brethren by this railing iudgement. Some will say, what may we neuer vse this kind of iudgement? Ans. Neuer, no not against the Diuell: but if wee would take vp iudgement against any creature, let it bee against our owne selues for our sinnes; here we may passe sentence freely, and so escape the iudgement of God: as for others wee are to iudge by the iudgement of louelove, which hopeth, speaketh, thinketh, and suspecteth the best, and couereth the worst, euen a multitude of sinnes.
The third point is the speech which the Archangell vsed in these words: The Lord rebuke thee. Which words are a forme of prayer, in which he commendeth and remitteth reuenge vntounto God, desiring that the Lord, to whom iudgement belongeth, would restraine, correct and repay the Diuell for his malice. Here it may bee asked: what shall we doe when wee are wronged? Ans. Learne of the Angell not to requite and repay euill for euill, neither in action, speech, or affection; but leaue all reuenge vntounto the Lord. Zachariah being stoned to death vniustly, desired no reuenge,1. Chro. 24.22. but said: The Lord see and require it. Christ himselfe being accused before Pilate, answered nothing; and when he died he prayed for those who crucified him, Matth. 17. Againe, when a man will needs reuenge himselfe of a wrong done against him, hee takes vponupon him the person of the accuser, witnesse, Iudge, and executioner; which is against all iustice and equitie: besides that the Lord challengeth this as his own prerogatiue; Vengeance is mine, and I will repay.
Ob. But did not Elias pray for fire from heauen in way of reuenge, whereby he destroyed his enemies? Ans. He did: but by instinct from God, which is as much as a commandement.
Ob. But Christ when he was smitten, said: If I hauehave well said, why smitest thou me. Ans. We must put a difference betweene lawfull defence of our selues in our good cause, and the offence of our aduersaries. Farre was Christ herein from reuenge, and so must we.
Ob. But this is hard and impossible vntounto flesh and blood. Ans. Yea but we professe our selues to bee children of our Father in heauen, and therefore we are to hauehave more than flesh and blood in vsus; euen that grace of God which carrieth beleeuers further in Christs schoole, than flesh and blood can leade them. Vse. Schollers and learned men that are to defend Gods cause and the truth of religion, yea euen against very heretikes, must abstaine from reuiling speeches; if wee be reuiled by the pe… of the aduersarie, we must commit the iniurie to God. Secondly, people that goe to law with others, for most part herein offend, that they doe it in way of reuenge, and to wrecke their malice vponupon their aduersarie; whereas the right vse of sui…e in law is only to defend a mans right, all reuenge laid aside. Thirdly, hence men of valour are taught not to take a challenge into the field, it is an honour not to accept of it, seeing reuenge is to bee left vntounto God, let the wrong bee neuer so great. Fourthly, when men be at oddes and difference, it is not lawfull to chide, braule, contend, crie, and lift vp the voyce in threatnings, seeing all these are degrees and kindes of reuenge, which wee must leaue vntounto God. Qu. What must a man doe that is to incounter with the Diuel, either by temptation, possession, or otherwise? Ans. Hee must follow the practise of the Archangel, euen flie to God by prayer, and intreate him to rebuke him. The like practise must be taken vp by those who are to deale with heretikes, who seeke the ouerthrow of religion: The Lord must be intreated to restraine the malice of the Diuell, that he may not in himselfe or instruments preuaile to corrupt or represse; much lesse suppresse or supplant the truth.