A Catholicon, Part 1 · Subpart 7
The seauenth lecture.
Uers. 9. Michael the Archangel, &c.] First I will briefly open the sence & meaning of this verse and then descend to the particular doctrines.
I finde two speciall expositions of these wordes; one is, that Michael one of the principall angels, designed of God to be a special agent in the affaires of his church, did striue against and resist the deuill, which would hauehave brought the bodie of Moses to light, and so hauehave put a stumbling blocke before the Israelites, to cause them to commit idolatrie, as Balaam gaue wicked counsell to Balaack, Numb. 25. The other exposition is, that Michael is here vnderstood to be Christ, as it may Michael the Archangel vnderstood to be Christ.appeare, Zach. 3. 2. where he is called Iehoua, and there the very same words are vsed, the Lord rebuke thee Satan. And by the bodie of Moses some vnderstand the people of the Iewes, whose returne out of captiuitie Sathan hindred. Some the Gospell, which is the bodie the lawe beeing the shadowe: some coniecture, that Moses was mistaken for Iosua the high priest, as Beza, but he doeth not much stand vponupon it.
These two expositiōs in part I receiue, in part I refuse: from the latter I take the first, that Michaelis here to be vnderstood to be Christ: from the first I take the latter part, that I had rather here vnderstand the bodie of Moses, after the literall sense.
The reasons of the first are these: 1. because wheresoeuer else in scripture we finde mention made of Michael Christ is implyed: as Dan. 10. 13. 21. Michael your prince: but there is no prince of Gods people but Christ: Reuel. 12. 7, 10. Michael is expounded to be Christ. 2. The word it selfe, beeing interpreted, quiest par deo, who is like vntounto God, best agreeth vntounto Christ. 3. This angel that did burie Moses bodie, that the people should not make an idoll of it, was the same Angel, that was the protector, and conductour of the Israelites, which was Christ, Exodus, 32. 21. in whome Gods name was, which was also Iacobs Angel, Genes. 48. 16. 4. Because in Zacharie the same forme of wordes is vsed, translated by the Septuagint. foreign: increpet te deus, Iignar Iehoua beca: The Lord rebuke thee. This angel is called Iehoua, Zach. 3. 1. 2.
Nowe I thinke it more proper to vnderstand Moses bodie literally, because, Moses bodie how to be taken.it is without any wresting or crackled sense, and more agreeable to the storie, Deut. 34. 6.
The obiections made against this sense are three: two against the first part, one against the latter.
1. Because Saint Peter speaketh of angels properly, that they giuegive no railing iudgment, 2. Pet. 2. 11.
Answer, 1. Saint Peter speaketh not altogither of the same case; for there the angels raile not against the Magistrates of the earth, here Michael doeth not against the Deuill.
2. They may both very well agree; Iude speaketh of Michael himselfe, Peter of Michaels Angels, that follow the example of their prince.
Obiect. 2. But the word here vsed is, foreign, hee durst not, howe can this be spoken of Christ who is equall vntounto God and feareth none?
Answer, 1. Christ is to be considered as our Mediatour both God and man, and in this respect he is minor patre, lesse then his father: and the Apostle doubteth not to ascribe vntounto him foreign, feare, Hebr. 5. 7. and foreign, he shall be subiect to his father, 1. Cor. 15. 28. either of these is as much as foreign, he durst not.
2. We say this word may be otherwise translated, by this word sustineo, to sustaine, or beare: as Rom. 5. 7. One dare or will endure to die for a good man: foreign: mori sustineat, as Master Beza expoundeth: so that the sense may be this; Michael dust not, or would not endure to giuegive railing sentence, &c.
3. Obiect. The greatest matter obiected against this sense is, for that this storie of Michaels contending with the deuill about the body of Moses is not found in scripture.
Answer. 1. It is like that some historicall books of scripture are perished, as that Iosu. 10. 13. out of the which the Apostle had this storie, as S. Paul that of Iannes and Iambres, 2. Tim. 3. 8. and yet the scripture remaining is sufficient. 2. Or it may be affirmed, that these stories were preserued in the Church by faithfull tradition: neither will it follow, this beeing allowed, that popish traditions are to be admitted. Error 23.Traditions we absolutely condemne not, but receiue them with these three conditions. 1. That they be traditions historicall, What traditions may be receiued.not doctrinall, as this of Moses bodie: for the scripture containeth all sufficiencie of doctrine. 2. They must be consonant and agreeable to the scriptures, as this is to that place, Zachar. 3. 2. 3. There must be an apparant certentie and euidence of them, as there was of this▪ the Apostles beeing directed by Gods spirit, beeing able to iudge, of true and forged traditions. Wherefore this is no warrant at all, for popish traditions, which are of doctrine, repugnant to Scripture, and fabulous and vncerten.
Now hauing laid open the sense, I come to the doctrine.
Archangel] Though Christ be here vnderstood to be this Archangel, who is 1. Doctrin.also called the angel of the couenant, Mal. 3. 2. and a mightie angel▪ Reuel. 10. 1. yet this name Archangel, which signifieth the first or chiefe angel, sheweth that among the angels and blessed spirits there are diuerse degrees and orders.
Testim. Coloss. 1. 16. The diuers names of thrones, dominions, principalities, powers, shew diuers degrees: for they are not idle names. 1. Thess. 4. 16. Christ shall descend with the voice of the Archangel, who shall be appointed as a chiefe Minister to summon the world, and call the elect together.
Exemp. Luk. 2. 9. One angel as the chiefe doth the message to the angels, the residue called heauenly soldiers, doe sing the song. vers. 13.
Exornat. For like as there is a difference of glorie among the starres, 1. Cor. 15. 41. & as there were diuers degrees in the Leuiticall priesthood, which was a patterne Heb. 8. 5.of heauenly things; so is it amōg the angels.
Aitiolog. Psal. 148. 2. Laudate cum omnes angeli, omnes exercitus. i. varietas ordinū: Praise him all his angels and armies: that this varietie of orders as in an armie, doth more set forth the praise of God.
Applicat. 1. We condemne the curiositie of the Papists, who hauehave found out nine orders of angels: principalities, powers, Error 14.dominions, thrones, Coloss. 1. 16. mights, Eph. 1. 22. Seraphim, Cherubim, angels, arkeangels: all these names we confesse to be found in scripture: but to distinguish these into their rankes and orders, as they take vponupon them to make three orders, is too great curiositie: in so doing they vnderstand not what they speake, nor whereof they affirme, as the Apostle saith, 1. Tim. 1. 7.
2. As there are degrees among the angels, so shall there be among the elect: for Degrees amōg the Angels.we shall be as the angels, Math. 22. 30. There is a Prophets reward, and a Disciples reward, Math. 10. 41. Many mansions in Gods house, Ioh. 14. 2. as in the Arke were three loftes one aboue an other. This ought to pricke vsus forward to godly emulation: that we should striue one to outstrippe an other in goodnes, as they which runne in a race. 1. Cor. 9. 24.
Striuing against the deuill, &c.]
Doctrin. As in this one particular in not suffering Moses bodie to come to light: Doctr. 2.so at all other times there is a continuall strife and opposition betweene Christ and his angels, and the deuill and his.
Testim. Reuel. 12. 7. Rom. 16. 20. The God of peace shall tread, &c. which sheweth a resistance in Sathan, that he is not at the first troden downe.
Exempl. Dan. 10. 13. Michael with the good angels striue against the prince of Persia, a chiefe minister of Sathan. Luk. 22. 31, 32. Christ striueth against Sathan in vpholding Peters faith.
Exorn. Therefore is Sathan compared to the lightening, Luk. 10. 18. which at the first rumbleth, and resisteth in the cloudes, but at the length violently breaketh forth: like as Moses serpents deuoured the sorcerers serpents which stroue against his.
Aitiolog. Gen. 3. 15. The reason of this strife is that enmitie, which is betweene the seede of the woman and the seede of the serpent. Because Sathan goeth about to destroy the children of God, Michael taketh our part against the dragon that is readie to deuoure the child. Reuel. 12.
Applicat. 1. We see then the cause why Papists hate Protestants, Atheists & prophane Error 25.persons such as are religious, because darknesse is an enemie to light: the children of the flesh persecute them after the spirit. Gal. 4.
2. We are encouraged manfully to stand out against Satan and his ministers, Papists, Atheists, carnall worldly men, because Christ fighteth with vsus: and if God be on our side, who can be against vsus? Rom. 8. 31.
Durst not blame him with cursed speaking] or giuegive him the iudgement of blasphemie, Doctr. 3.foreign: but said the Lord rebuke thee]
Doctrin. Such a moderation should be kept in all reprehension, that we raile not neither reuile the most wicked that are in authoritie: as Michael raileth not of the deuill; neither to seeke to reuenge our selues by railing speech, but refer the reuenge to God.
Testim. Prou. 20. 22. Say not I will recompence euill, that is, either by word or deed: but waite vponupon God, &c.
Exemp. 1. King. 22. 20. The angels reuile not Ahab: c. 21. 20. Eliah calleth not Ahas enemie againe, as the king had reuiled him, but denoūceth Gods iudgements.
Exornat. Eccles. 10. 8. 9. Like as he that remooueth an hedge shal be bitten of a serpent, or that remooueth stones disorderly, &c. or that heweth wood with a blūt toole; so are they that vnaduisedly seeke their owne reuenge.
Aitiolog. The reason is, because they take Gods office into their hand, Ierem. 51. 36. I will maintaine thy cause, & take vengeance for thee, &c.
Applicat. 1. We may see how contrarie the practise of the Church of Rome is, that doe not onelyonly raile and reuile princes Error. 26.in their vncharitable writings, but also take No conspiracie against princes.vponupon them to reuenge themselues by treacherous conspiracies. 2. We are taught to qualifie our spirits, both in publike and priuate wrongs, and to depend vponupon god; as Ierem. 11. 20. Let me see thy vengeance vponupon them, for to thee hauehave I opened my cause.