The Third Part from John Baptists Nativity, Part 11
The Epistle,
APOCAL. 12. 7.
There was a great battell in heauen, &c.
In this Scripture 3. points are to be considered, and they be points of warre, to wit a
Battel, verse 7. described by circumstances of the
Time, when it was fought, there was.
Field, where it was fought, in heauen.
Captaines & souldiers, by whom it was fought, on the one side, Michael and his Angels, on the other, the Dragon with his Angels.
Victory following the battle, set downe
Negatiuely, they preuailed not, neither was their place found any more in heauen, verse 8.
Positiuely, the Dragon and all his Angels with him are cast out of heauen into the earth, verse 9.
Triumph after the victory, containing the
causes
Principall, the blood of the lambe.
Instrumental
A sound profession of the faith, and by the word of their testimony.
A resolute constancy to the end, they loued not their liues vntounto the death, verse 11.
Effects and fruites of the victory, verse 10. and 12. I heard a loud voyce saying, in heauen is now made saluation, &c. Therefore reioyce Oye heauens, &c.
For the better vnderstanding of the whole text, I purposeColoss. 2. 15. to treat first of the commanders and souldiers in this warre-fare, Michael and his Angels fought, and the Dragon and his Angels fought. Cardinall cDe Rom. pon. …. lib. 1. cap. 9. §. post casum verò.Bellarmine affirmes that Michael euer since the fall of Lucifer is head of the glorious Angels, and the Rhemists obserue the reason here why S. Michael is ordinarily painted fighting with a dragon: but I thinke neither the foolish painter, nor yet learned Bellarmine can tell vsus how Michael came to be chosen into Lucifers rome. For all the wicked Angels (as S. Iude teacheth in his Epistle) who left their habitation, are reserued in euerlasting chaines vnderunder darkenes, and such as fel not are not preferred vntounto higher place, but continue still in their first estate and dignitie, we grant that there be certaine distinctions and degrees of Angels in the quire of heauen, as reading in holy Scriptures of dEphes. 1. 21. Coloss. 1. 16.principalities, and powers, & thrones, and dominations, and eEsay 6▪ 2.Seraphims, and fGen 3 24.Cherubims; but we finde not in the Bible that Michael is the chiefe commander of all. Indeed S. Iude calleth him an Archangel, and gDan. 10. 13. & 12. 1.Daniel vnum de principibus, that is, one of the principall Angels, as Vatablus vponupon the place; but he neuer was or shall be Monarch and head of all Angels, and that I proue (by these reasons ensuing) vntounto the Papists.
1. According to the doctrine of their hThom. part. 1. quaest. 142. art▪ 2. & 4,owne schoole, Michael being imployed as a messenger betweene God and man is not of the first Hierarchie, but of an iPererius in Dan. 10.vnderling order, and so consequently not supremus Angelorum, as their owne Doctor kPraefat. in ser. de S. Michael.Georg. Bartholdus Pontanus acknowledgeth.
2. Because the greatest Angel is vsed in the greatest embassage, but Gabriel was sent for the contracting of that sacred match betweene the blessed Virgin and the God of heauen, ergo, Gabriel is rather supreame both in naturall and supernaturall graces and prerogatiues. So lHom. 34. in Euangel.Gregory the great sometime bishop of Rome notes, ad hoc mysterium summum Angelum venire dignum fuerat, qui summum omnium nunciabat; it was conuenient (saith he) that to this supreame mysterie of mysteries the supreame of all Angels should be destinated, who should annunciate the conception of the supreame Lord of all.
3. Because Christ is the Michael here mentioned, as the commentarie vnderunder mHom. 8. in Apocalyp.Augustines name, Michaelem intellige Christum, by Michael vnderstand thou Christ. nD. Fulke in loc.For the blessed Angels cannot be said to be any other Michaels Angels, but only the Angels of God and Christ: in the vision happily Michael and an host of Angels appeared vntounto Iohn, but they represented oBullinger, Aretius, Marlorat.Christ and his members. The name Michael signifies quis vt Deus, who is as God, a name best agreeing vntounto Christ, as being very God of very God, euen the brightnes of his glory and ingraued forme of his person, Heb. 1. 3. Michael (as we finde in the 10. and 12. Chapter of Daniel) was the patron of the Iewes, and the defender of Gods people. But herein hee was a type of Christ and a figure, for Iesus alone is this Sauiour, as pCap. 7. 14.Esay foretold, and Zacharias in his Euangelicall hymne chaunted plainly, the light of the Gentiles, and the glory of his people Israel.
So that the meaning of our text is briefly qAugust. vbi sup.this, Christ and his members fight against the Deuill and his complices: and indeede it is against the principles of holy beliefe to ascribe this victory to Michael or any other Angel whatsoeuer, seeing the Scripture saith expresly, rGen 3. 15.the seede of the woman shall breake the Serpents head, and sRom. 16. 20.the God of peace shall tread downe Satan vnderunder our feete, and a loud voyce from heauen proclaimes in this Chapter at the 11. verse, they ouercame the Dragon by the blood of the lambe.
Our blessed Sauiour did fight a single combate with the Dragon in the wildernes and ouercame him, Mat. 4. A point full of instruction and comfort as I hauehave shewed in my notes vponupon the Gospell 1. Sun. in Lent. Againe Christ fought with the Deuill and all his complices on the crosse, where saith tColoss. 2. 15.Paul he spoyled principalities and powers, and made a shew of them openly. For as a mightie uIudges 16. 30.Samson he did beare away the gates of his enemies vponupon his owne shoulders, killing at his death moe then he had slaine in his life: by death he destroyed death; and by his going downe to the graue he did open the graue, and gaue life to the dead, in the house of death, and kingdome of hell; hee triumphed ouer Satan, and spoyled him of all his strength and power, as xSer. de quadr uplici debito.Bernard sweetly, Diaboli fortitudo per redemptoris vulnera traducta & deducta ad nihilum.
As Michael did fight, so likewise his Angels, yAretius.Christus est ecclesiae suae promachus, Angeli eius symachi: zArdens, Rupert.Some construe this of the glorious Angels, as being ministring spirits for the good of such as shall be heires of saluation, Heb. 1. 14. These souldiers being more then twelue legions. Mat. 26. 53. Thousand thousands and ten thousand thousands, Dan. 10. 7. A number without number, Heb. 12. 22. aPsalm. 34. 7.Pitch their tents about vsus, and fight against such as fight against vsus: here the Gospell and Epistle meete, Michael and his Angels (saith our Epistle) sight against the Dragon and his Angels: and the Gospell insinuates as much in saying, take heede that ye despise not one of these little ones, for I say vntounto you that in heauen their Angels doe alway behold the face of my father, &c. And here you may note the reason also why both are appointed by the Church to be read on this festiuall of Angels.
bMarlorat.Other expound this of the Ministers of Christ, often stiled in respect of their honourable function and mission Angels. These beare the Captaines colours, preaching the true faith whereby the souldiers of Christ are distinguished from all other. Or as cBullinger.other, by the word Angels is meant all the members of Christ in heauen, and on earth; as well Magistrates as Ministers; as well people as Pastors; all his Apostles, Confessors, Martyrs, and whosoeuer else fighteth vnderunder his banner.
The Deuill is the generall on the contrarie side, called here for his dArdens.open mischiefe a great Dragon, for his cunning and secret malice an old Serpent, for his false cauils, an accuser of his brethren and a Deuill, for his obstinate contradiction and opposition of God and godlinesse Satan. And the Dragon is not only chiefe of Deuils, but also e2. Cor. 4. 4.god of this world, that is of all wicked men in the world. Deceiuing (saith our text) all the world, fArdens.that is endeuouring to deceiue all in the world, but actually deceyuing all such as are gMarlorat.of the world, stirring them vp alway to fight against Michael and his angels, hPsalm. 2. 2.against the Lord, and against his annointed. Entising the Magistrate to tyrannie, the people to securitie, the learned to curious impietie, the simple to brutish Epicurisme, all to disorder and dissolutenesse. iRupert.Quò enim vel vnde seducit vel abducit orbem terrarum, nisi à cultu Dei debito ad cultum suimet indebitum.
Now we know the Captaines and the souldiers: let vsus see when the battell is fought, and where; when, there was a battell, indefinitely; for there was, is, and euer will be warre betweene Michaell and the Dragon vntill the worlds end. And therefore this battell is called in our and some other translations praelium magnum, as being great, not only in regard of the great number of those who fight, or in regard of our enemies great might, great malice, great experience, great cunning, all which are verie great: kMarlorat.But also great in regard of the great time this warre shall continue; for God said vntounto the Serpent in the beginning of the world, lGen. 3. 1….I will put enmitie betweene thee and the woman, and betweene thy seed and her seed, he shall breake thine head, and thou shalt bruise his heele. And S. Paul liuing in the latter ends of the world saith in his epistle to the mCap. 1. 29.Galatians, as then he that was borne after the flesh, persecuted him that was borne after the spirit: euen so it is now; so that as long as there is a world, and a prince of the world, so long the children of God must put on the armour of light, and fight against the workes and princes of darknesse. EueryEvery Christian is a professed souldiour, not only for a time to see the fashion of the warres, as young gentlemen vse in our time: but (as he hath in holy baptisme vowed) manfully to fight vnderunder Christs banner against sinne, the world, and the deuill, and to continue his faithfull souldiour and seruant vntounto his liues end. When nRestitution of decayed intelligence pag. 176.William the Conquerour had landed his men in Sussex, he caused all his ships to be suncke, that all hope of flying back might be taken away: Beloued, seeing we are landed on this valley of teares as it were the Battell of the world, let vsus neither faint nor flye, but fight it out valiantly till death our o1. Cor. 15. 26.last enemie be destroied.
3. This battell is described by the place, there was a great battell in heauen, this cannot fitly be construed of heauen in heauen, for the Deuill in the beginning was cast out of that heauen, and there is no war-fare, but all well-fare, no iarre but louelove, yea such a peace as passeth all vnderstanding. But by Heauen is meant the Church of God on earth, as pAugustin. Ardens, Rupert. Bullenger.Interpretours obserue generally, called in holy Scriptures Heauen and Hierusalem aboue, for that her chiefe treasure is in Heauen, Matth. 6. 20. her affections in Heauen, Colloss. 3. 2. her conuersation in Heauen, Philip. 3. 20. and for that the Lord of Heauen dwels in her heart by Faith, Ephes. 3. 17. All this battell then is fought in Heauen vponupon earth, according to that of qIob 7. 1.Iob. The life of man is a war-fare vponupon earth: Here is the field where we must r1. Cor. 9. 24.so run, that we may obtaine; so fight that we may ouercome: no part of the battell is fought in Hell or purgatorie, but all vponupon earth. Or this battell is said to be fought in Heauen, as being a sRupert. Eras. ….spirituall war-fare, Ephes. 6. 12. We wrestle not against flesh and bloud, but against spirituall wickednesses, which are in high places. Grosse wickednesse is easily seen, and preuented soone, but our aduersaries abound with inuisible wickednesse, being our greatest enemies while they seeme our best friends: and therefore seeing we liue in a besieged citie, which is assaulted on eueryevery side by cruell and cunning opposers (as the tEcclesiasticus 9. 15.wiseman speakes) in the midst of snares, it behoueth vsus as Paul exhorts, to put on the whole armour of God, that we may stand against all the assaults of the Deuill. Let vsus feare nothing in this holy warre, for our captaine is good, our Michaell is the Lord of hosts, Nil desperandum Christo duce, & auspice Christo, our cause good, for we fight for the word of Truth against the father and fauourers of lyes, against the Dragon and his angels; our companie good, all the glorious Angels in Heauen, and all the good men on earth are on our side; our reward good when our fight is finished, palmes in our hands, and crownes on our heads. See epistle 21. Sund. after Trinitie.
And preuailed not] Albeit the Deuill as a great dragon, and an old serpent, and a roaring lion seeke daily whom he may deuoure: yet the gates of uMatth. 16. 18.Hell are not able to conquere the Church; albeit Satan rage and raue neuer so much, he shall hauehave no preuailing power against Gods elect, he shall not pluck any of Christs sheepe out of Christs hand, Iohn 10. 28. The prince of this world is xIohn 12. 31.cast out, and hath nought in mee saith our blessed Sauiour, Iohn 14. 30. no part in mee, no part in mine which are yEphes. 5. 30.flesh of my flesh, and bones of my bones. I know the Dragon and his angels assault Michaell and his angels eueryevery houre, but all the hurt they can doe is to bruise the heel, Gen. 3. 15.
Neither was their place any more found in Heauen,] zAugustin. Bullenger. Marlorat.That is, in the hearts of the godly, whose conuersation is in Heauen. Albeit the deuill and his associats besiege Gods elect eueryevery day, yet they finde in them no resting place, their dwelling is among the reprobate wicked, according to that of S. aCap. 12. 43.Matthew, When the vncleane spirit is gone out of a man, he walketh thorow out drie places, seeking rest and findes none, then he saith, I will returne into mine house, from whence I came; and when he is come, he findeth it emptie, swept, and garnished, then he goeth, and taketh vntounto him seauen other spirits worse then himselfe, and they enter in and dwell there: and the end of this man is worse then the beginning. The Deuill is cast out of Heauen into the earth, as in the text following, bRupert. idem Primasius apud Marlorat.that is into men of earthly minds, who cGen. 3. 14.go vponupon their bellies and eat dust all the dayes of their life. The Deuill is cast out of the Temple into the court, dApoc.which is without the Temple, eApocalyp. Apocalyps.that is out of the bounds of the Church, among the Gentiles, and such as know not God, or else knowing God, glorifie him not as God, Rom. 1. 21. professing that they know God, but deny him in their workes, Tit. 1. 16. In these who fPhilip. 3. 19.mind earthly things, Satan ruleth and gEphes. 2. 2.worketh as their God and prince.
I heard a loud voyce saying, in Heauen is now made saluation] Here begins the Saints foreign, or victoriall hymne, for the loud voyce from Heauen is nothing else hRupert. Bullenger. Marlorat.but the publique consent of the faithfull in magnifying the mercies of God toward them in their fight against the Dragon and his angels. And this conquest is tearmed in respect of men, Saluation: in respect of God, the strength of his kingdome, and the power of his Christ. Where Satan and sinne reigne, there destruction is at hand, for the wages of sinne is death, Rom. 6. 23. But when once Satan is cast out, and the word of God which is the iEphes. 1. 13.sauing Gospell, and the word of kPhilip. 2. 16.life lColloss. 3. 16.dwelleth in vsus plenteously, then (as mLuke 19. 9.Christ said vntounto Zacheus) saluation is come to our house. It is tearmed the power of Christ, and strength of Gods kingdome, nArdens▪because this euidently sheweth his might and Maiestie. So the Text following, They ouercame the Dragon by the bloud of the Lambe. Christ fighteth in vsus, and for vsus, and thorough his oPhilip. 4. 13.help we are able to doe all things, euen to cast out Satan, and to cast downe holdes, and whatsoeuer is exalted against the knowledge of God, 2. Cor. 10. 4. So that we may triumph and say with pRom. 8. 33.Paul, Who shall lay any thing to the charge of Gods elect, it is God that iustifieth? Who shall condemne, it is Christ which is dead, yea rather that is risen againe, who, is at the right hand of God, and maketh intercession for vsus? And 1. Cor. 15. 55. O death where is thy sting? O graue where is thy victorie? the sting of death is sinne; and the strength of sinne is the Law: but thankes be vntounto God which hath giuen vsus victorie thorough our Lord Iesus Christ.
And by the word of their testimonie] the bloud of the Lambe, that is the death of Christ our paschall lambe is the chiefe cause of this one victorie, but qRupert. Ardens.Faith is the hand and instrument applying the merits of Christ, and opposing them against all the dangerous assaults of the dragon. For when that common informer and accuser of his brethren shall accuse thee before God for breaking his Lawes (as in rIames 3. 2.many things all of vsus offend) then thou maiest answere, s1 Iohn 1. 7.The bloud of Iesus Christ clenseth vsus from all sinne; and tRom. 8. 1.there is no condemnation vntounto those which are in Christ; he so uGalat. 2. 20.loued me, that he died for my sinnes, and ros… againe for my iustification. All that is borne of God ouercommeth the world, and this is the victorie that ouercommeth the world, and the prince of this world, euen our Faith, 1. Iohn 5. 4. See Epistle Sun. 1. after Easter. And therefore Paul aduiseth the Christian souldiour aboue all other weapons in the spirituall war-fare, to put on Faith, Aboue all take the shield of Faith, wherewith yee may quench all the fierie darts of the deuill, Ephes. 6. 16. See Epistle Sun. 21. after Trinitie.
Now for as much as it is not sufficient vntounto saluation to beleeue with thine heart, vnlesse thou likewise xRom. 10. 9.confesse with thy mouth: It is said here that the souldiours of Christ ouercame the dragon by Faith in the Lambs bloud, and by the word of their testimonie. And yArdens.for as much as a true Faith is neuer idle, but alway zIames 2. 18.manifesting it selfe by good workes; it is added in the next clause, they loued not their lines vntounto the death, as who would say, they were willing to sacrifice their loues and their liues in the quarrell of Christ against the Dragon and his Angels; they remembred the words of their Generall, Iohn 12. 25.he that loueth his life shall loose it, and he that giueth his life in this world, shall keepe it to life eternall; and bMarke 8. 35.who soeuer shall loose his life for my sake and the Gospell, he shall saue it.