Commentary on Jude, Biblical commentary · Verse 9

Commentary on Jude · Biblical commentary · Verse 9

p. 356Verſ. 9.

Yet Michael the Arch-Angel, when contending with the Divel, he diſputes about the body of Moſes, durst not bring againſt them a railing accuſation, but ſaid, the Lord rebuke thee.

THe Apoſtle had charged the Seducers, againſt whom he wrote, with oppoſition of Magiſtracy, and contemptuous ſpeaking againſt thoſe lights which God had ſet in the Church; he now cometh to aggravate their effrontery and impudence, by the carriage of Michael the Arch-Angel towards the Divel In the Compariſon there is an Argument a majori ad minus, from the greater to the leſſe, which is evidently ſeen in all the circumſtances of the Text.

1. In the perſons contending, Michael the Arch-Angel with the Divel: If Michael ſo Excellent in nature, ſo high in Office, contending with Sathan an impure Spirit, already judged by God, uſed ſuch modeſty and awe, who are they, ſorry Creatures, that dare deſpiſe perſons inveſted with the Dignity and Height of Magiſtracy.

2. There is an aggravation from the Cauſe [when he diſputed with him ab…ut the body of Moſes] a matter juſt, and in which the mind of God was clearly known, and dare they ſp…ak evil of things they know not? that is, in matters ſo far above their reach, to take upon them to enſure and determine.

p. 3573. There is an aggravation taken from the diſpoſition of the Angel [he durſt not bring againſt him a railing accuſation] His holineſs would not permit him to deal with the Divel in an und…cent and injuri…us manner. But theſe raſhly belch out their reproaches and curſes againſt Superiours without any fear.

4. In the manner of ſpeech [the Lord rebuke thee] The whole judgement of the cauſe is referred to God; but theſe Gn…ſticks take upon them, as if the whole judgement of Things, Perſons and Actions were left in their hands, as our modern Quakers take upon them to curſe, and to pronounce dreadful judgements upon Gods moſt holy Servants according to their own pleaſures. The ſum of the whole is this, if an Angel that is great in power durſt not bring againſt the worſt Creatures in the very heat of contention about a good cauſe, any undue language and reproach, certainly 'tis an horrible impudence in men to ſpeak contemptuouſly, yea in a curſing and blaſpheming manner, of thoſe whom God hath advanced to Superiority in Church or Common-wealth.

This is the ſum of the words, but becauſe this Scripture is difficult, before I come to the Obſervations, I ſhall premiſe ſome explicatory Queſtions.

Queſt 1 Whence had the Apoſtle this ſtory? the Scriptures making no menti…n of it?

Anſw. 1. The ſubſtance of it is in Scripture, we read, Deut. 34. 6. that the body of Moſes was ſecretly buried by the Lord; but now for the circumſtances of it, he might receive them by divine Revelation; which are here Authoriſed and made Scipture, and indeed 'tis uſual with the Pen-Men of holy Writ, to adde ſuch circumſtances as were not mentioned in the place where the Hiſtory was firſt recorded, as in Exodus we read of the oppoſition of the Magicians to Moſes; but their names are mentioned, 2 Tim. 3. 8. As Jannes and Jambres withſtood Moſes. The whole ſtory of their conteſt with him is in the Talmud and in Apulei…s and other. Hiſtories; we read, that theſe were famous Magiti…ns, So Pſal. 105 18. we p. 358read that Joſephs f…et were hurt in Fetters, and he was layed in Iron, which in the ſtory in Geneſis appeareth not; ſo Moſes quaking, Heb. 12. 21. and the following of the Water of the Rock, 1 Cor. 10. 1, 2. Thoſe things might be received by Tradition, or Divine Inſpiration, or were extant in ſome known Book and Record then in uſe. Origen quoteth a Book foreign, about the aſſumption of Moſes for this Hiſtory, ſome remainders of which are in the Books of the Jews unto this day. Capellus I remember repeateth a long tale out of the Book called Rabbah, or the myſtical Expoſitions of the Pentateuch, concerning the alteration between Michael and Samuel, or the Arch-Angel and the Divel about the body, or rather ſoul of Moſes. And how God to ſave it from Samuel, ſucked out his Soul from the Body by a kiſſe; but the ſtory is ſo fabulous, that I ſhall not repeat it: ſee Cappelli Spicelug. in locum pag. 128, 129.

Queſt. 2. Is this a real Hiſtory, or an Alluſi…n?

Anſw. 2. There are three opinions about this. 1. One is, that 'tis a figurative expreſſion of Gods care for his Church; and they that go this way by the body of Moſes, underſtand either the whole body of the Levitical worſhip, or elſe the community of Iſrael repreſented in Joſhua the High Prieſt, who ſtood before the Angel of the Lord Zech. 3. 1, 2. and Sathan at his right hand ready to reſiſt him, and the Lord ſaid unto the Lord, the Lord rebuke thee, the Lord that hath choſen Jeruſalem rebuke th…e; In Joſhua the L… vitical worſhip newly reſtored is figured, and the Angel of the Lord, before whom he ſtood, is Christ the Judge, Advocate, and Defender of the Church, and the Lord, that is the Lord Chriſt, called the Angel before, puts forth the efficacy of his mediation againſt this malicious oppoſition of Sathan. So ſome accommodate this Text to the ſenſe of that place, and the main reaſon is, becauſe of the form here uſed, The Lord rebuke thee; this ſenſe is argute, but not ſo ſolid. Junius who firſt propounded it, ſeemeth to diſtruſt it; the reaſon is of no force, for the ſame form might be uſed on divers occaſions: and my reaſons againſt p. 359it are, becauſe theſe expreſſions are Typical and Viſional, now to make a Type of a Type eſpecially in the New Teſtament, which uſually explaineth the difficulties of the Old, ſeemeth irrational, and though by Michael Chriſt may be intended; yet the change from Joſhua to Moſes is too much forced. 2. Others conceive that 'tis not an Hiſtory, but a Talmud…ck fiction and Parable: and that Jude in citing it doth not approve the ſtory as true, but onelyonly urgeth it upon them for their inſtruction, who were mightily pleaſed with theſe kind of Fables; as the Fathers againſt the Heathens did often make uſe of their own ſtories and fictions concerning their gods, ſuch condeſcentions are frequent: But againſt this opinion, it ſeemeth to be urged here by way of down right aſſertion, not as an argument ad homines, and by Peter on the like occaſion, 2 P…t. 2. 11. Whereas Angels that are greater in might and power bring not a railing accuſation againſt them before the Lord. I ſay, he doth not try it as a Jewiſh Fable, but as a real argument taken from the nature of the holy Angels. 3. There is another opinion, That it is a real Hiſtory, namely, that the Devil was earneſt to diſcover the place of Moſes grave, and to take up his body again, wherein he was reſiſted by Michael, ſome principal and chiefe Angel, and his attempts made fruitleſſe by this holy and modeſt addreſſe to God, The Lord rebuke thee.

Queſt. 3. The next queſtion is, who is meant by Michael the Arch-Angel.

Anſw. 3. Michael is the name of his Perſon, and Arch Angel of his office; Michael ſignifieth, he is ſtrong God, or who is like the ſtrong God; and therefore ſome apply it to Jeſus Chriſt, who in many places of Scripture is ſet forth, as head of Angels, See Exod. 3. 2. with 4. & Exod 23. 20, 21. 22 Gen. 48. 16. and in Dan. 12 1. & Dan 10. 13. Jeſus Chriſt ſeemeth there to be intended by Michael, he being the Prince of Iſrael. But there is no neceſſity of interpreting thoſe places in Daniel, of Chriſt; much leſſe is he in…ended here, it being p. 360beneath the dignity of his perſon to contend with the Devil, which though he did in his humiliation, Matth. 4. yet to do it before, that was unworthy of him; beſides that phraſe [he durſt not] is not ſo applicable to Jeſus Chriſt; and beſides Chriſt and the Arch-Angel are in Scripture diſtinguiſhed, yea Peter applieth this to Angels in general, whereas Angels, 2 Pet. 2. 11. But you will object how can any creature be called Michael, equal to God in power and ſtrength? I Anſwer, it may be taken abſolutely, and ſo 'tis proper to Chriſt, who is Gods fellow, Zech. 13. 7. 2. Comparatively, and ſo it may be applyed to him who is higheſt in dignity among the Creatures, and is next to God in excellency, and ſtrength, and ſo it may imply the higheſt Angel, as in Hell therei… a Beelzebub, or a chief Divel; therefore 'tis ſaid, Matth. 25. The Divel and his Angels, ſo in Heaven there may be a Michael, one higheſt in order among the bleſſed Angels.

Queſt. 4. Why ſhould the Divel ſo earneſtly diſpute about the body of Moſes?

Anſw. 4. The Rabbins among other of their Fables, interpret it of the deſire which the Divel had to deſtroy Moſes by death, there being no man like Moſes, that ſaw God face to face; therefore his rage was great againſt him, and he ſought to deſtroy him; and to this purpoſe apply that of the Pſalmiſt, Pſal 37 1. The wicked watcheth the righteous, and ſeeketh to ſlay him. Among Chriſtians ſome ſay this ſtriving was before, ſome after his burial; ſome before his burial, as Junius, that his body might not be removed out of ſight, but he might ſatisfie his rage and malice upon it, in abuſing it. But that is not ſo probable, the body being ſuddenly diſpoſed of by God to ſome ſecret place of burial Some ſay after burial the Divel ſought to take it up again▪ and upon that ground aroſe this contention between him and Michael. But why ſhould the Divel contend ſo much about the buried body of Moſes? To anſwer this we muſt conſider what might be the ends of Gods concealing his burial; poſſibly p. 361this might be one, Leaſt in a prepoſterous zeal, they ſhould yield honour to the dead body of ſuch a famous and excellent Prophet, and ſo it might become a ſnare to the people: poſſibly there might be ſomething Typical in it; the dead body of Moſes was buried in an unknown place, leaſt they ſhould take it up, and carry it into the Land of Canaan, to ſignifie the abolition of the legal Ordinances, under the Evangelike flate: So that to revive the Antiquated Ceremonies of the Law now, is to but rake up Moſes his dead body; Now the Devil may be ſuppoſed to contend for the body of Moſes, partly out of obſtinate curioſity, whereby ſinful creatures are ſtrongly inclined to deſire things forbidden: Partly to defeat the purpoſes of God: but chiefly by dead Moſes, to ſet up himſelf in the hearts of the living▪ ſeeking thereby to provoke them to a worſhip of his relicks or remains.

Theſe queſtions premiſed, the explication of the words is eaſie, [Michael the Arch-Angel] that is ſome principal Angel deputed to this Miniſtry and ſervice [when he contended with the Devil, foreign] the word ſignifieth an altercation or contention in words, a diſpute with the Devil [about the body of Moſes] about the knowledge of the place of his Burial; [durſt no… ] his ſear of God, modeſty and meekneſs would not permit him, [bring againſt him a rayling accuſation] foreign, the judgment of blaſphemy, or ſuch unworthy Language as the heat of contention is wont to provoke and extort from us. [But ſaid, The Lord rebuke thee] 'tis a modeſt referring of the matter to Gods cogniſance, or a prayer that the Lord would check this malicious oppoſition.

Obſervations are many. 1. Obſerve, That to aggravateObſervat. 1. their virulency, he compares it with the modeſty of an Arch-Angel, whence note, That pride and contempt in them of a low degree, is leſs tolerable then in thoſe whom God hath advanced to an higher rank and ſphere Partly becauſe th…ſe have leſs temptation to be proud; and when a ſin is committed without a temptation, 'tis a ſign that the heart is ſtrongly inclined that way; as there needeth no force to p. 362make a bowl run downhill, becauſe of its natural tendency: their wants and meanneſs ſhould keep them humble, we look that the fire ſhould go out when the fuel is taken away, when men have nothing to be proud of, the want of an opportunity ſhould make men at leaſt forbear the ſin. Partly, becauſe they have more reaſon to be humble, as the rich and grea have reaſon to be thankful, ſo the poor have reaſon to be humble; with a low condition there ſhould be a lowly mind, 'tis better to be of an humble ſpirit with the lowly, &c. Prov. 16. 19. Well then, poverty and pride are moſt unſuitable, pride is allowable in none, but in the poor moſt prodigious; 'tis an odd ſight to ſee thoſe of the higheſt Rank to turn faſhioniſts, and diſplay the E…ſigns of their own vanity, but when ſervants, and thoſe of a low degree, put themſelves into the Garb, theſe are prodiges of pride; as the modeſty of the Arch-Angel, was an upbraiding to the pride of the Gnoſticks, ſo ſhould thoſe that are advanced to the higheſt degree of honour, ſhame the meaner ſort, with your comely plain. Again, to ſee men of the greateſt ſufficiences, humble in ſtile and mind, and denying their great Parts for the ſake of the ſimplicity of the Goſpel; 'tis a ſhame that perſons of low parts ſhould be puffed up, and appear flaunting in the pomp of words, or bluſtring in Greek and Latine ſentences, as if all reading and learned worth, were their own; as the Apoſtle condemned the Corinthians for the pompous uſe of Tongues in the Church, and ſhameth them by his own example, 1 Cor. 14. 18. I thank God I ſpeak with tongues more then you all, yet rather, &c▪

Again, To take down pride, look to others whom God hath ſet higher, and yet are more humble, as uſually the higher the Sun, the leſs ſhadows it caſteth. Uſually Gods children carry a low mind in an high condition; James▪ 1. 10. they are rich, yet made low, that is, lowly. If in the fulneſs of Riches, Honours, Parts, and Enjoyments, they are ſo meek and humble, why ſhould I that have leſs temptations, be more proud? They are lifted up by God, but not in their own ſpirits, I am a worm in a much lower Sphere, and yet of a prouder heart! they are aff…ble, meek, modoſt▪ why am p. 363I ſo fierce and impatient of contradiction? Once more, If the judgments of God light upon greater Perſonages for their pride; ſay, what will become of me? in me 'tis more odious: If God deſtroy thoſe whoſe height is as the height of Cedars, Amos 2. 9. ſurely the Reed ſhould tremble: Many times mean and baſe people that have no tincture of ingenuity; and are of no name or quality in the world have pride enough to be bitter enemies to Gods children, David ſaith, Pſal. 35. 15. The abjects gathered themſelves together to make Songs againſt me, when as God rebuketh Kings for their ſakes; If he viſit the Throne, will he not viſit the Ale bench? What ſcorn will he caſt upon this ſawcy duſt? theſe ſpightful worms that have only malice enough to ſnarle, and can go no further; If the great men of the earth tremble, ſhall the bondmen go free? Rev. 16. 15. But chiefly upon this occaſion would I commend to you, the example of the Lord Chriſt, to take down pride; this is an example that will ſhame us indeed, what ever the pride be; are you puffed up with pride of vain conceit? Chriſt ſtripped himſelf of all his glory, Phil. 2. 7. with pride of revenge? men are loath to ſtrike ſale, to ſeek to an enemy, they ſcorn it: Jeſus Chriſt, though ſuch an excellent perſon, loved us firſt, 1 John 4. 19. ſued to his enemies: is it diſdain of our condition, pride of murmurings? he made himſelf a worm and no man, and when he was rich in the glory of the God-Head, became poor for our ſakes, Matth. 10. 24. The Deſciple is not above his Maſter, nor the ſervant above his Lord: if we be ſcorned, would we be better dealt with, then our maſter was; many times you have ſeen a Maſter do the work of a ſervant to ſhame him, ſo did Chriſt: do but think of Chriſts excellency, and your own baſe condition, as here, to ſhame the brutiſh Gnoſticks, the Apoſtle telleth them, they took more upon them then a glorious Angel.

Again, From the Arch-Angels contending about the body Obſervat 2.of Moſes: The Devil would diſcover Moſes his Grave, and the Arch-Angel is ready to reſiſt him: The Note is, That God hath Angels, and Arch-Angels, that are always ready to defend a good cauſe; They are many, the King of Heaven p. 364hath a brave Court. Dan. 7. 10. A thouſand thouſand Miniſter to him, and ten thouſand times ten thouſand ſtand before him, Chriſt ſaith he could pray for twelve Ligions in an inſtant, Mat. 26. 53. Now a Legion in the leaſt computation is ſix thouſand Foot▪ and ſeven hundred Horſe: they are able, they excell in ſtrength; one Angel ſlew 185000 in one night, Iſa. 37. 36. They are always ready attending on Gods commands, Pſal. 103. 20. They rejoyce in names of ſervice, more then names of honour. They are ſwift in execution, they are deſcribed to have ſix wings a piece▪ Iſaiah 6. 2. as being at the Lords beck, and ready to execute his Command as ſoon as▪ they hear the word: All which, Firſt, Informeth us of the danger of wicked men in oppoſing a good cauſe; they fight not only againſt men, but againſt Angels. 2. That Angels have more to do in humane affairs then we are aware of; there are evil Angels aſſiſting in the Counſels againſt the Church, and good Angels reſiſting, in thoſe days of conflict; The Combate is not only between men and men, but between Angels and Angels, Dan. 10. 13. The protection of the holy Angels is inviſible, but true and real. 3. Here is comfort to Gods children, when they are imbarked in an hazardous, but in an holy buſineſs; there are far more with us, then can be againſt us, 2 Kings 6. 16. there is God the Fathers power on the Churches ſide; The Son puts forth the ſtrength of his Mediation, Zech. 3. 2. The ſpirit comforts and animateth us, and then holy Angels are imployed as inſtruments; The Lord Jeſus and his Angels will ſtick to the Church, when none elſe dare, Dan. 10. 21. There is none holdeth with me in theſe things, but Michael your Prince When all humane ſtrength falleth, Chriſt by their Miniſtry can uphold the affairs of the Church, omnipotency is a great deep; uſually we look to means, and can better conceive, of the operations of finite Creatures, then of the infinite God, therefore doth the Lord repreſent the help of the Church, as managed by theſe powerful inſtruments: only now take heed that you do not betray your ſuccors, nor defraud your ſelves of their protection. 1. By neglecting to ſeek to the God of Angels. Dan. 10. 12. From the first day thou didſt p. 365ſet thine heart to underſtand, and didſt chaſten thy ſelf before thy God, &c. we are not to pray to them, but for them, to the Lord. 2. By unwarrantable practiſes, for then you joyn with Satan to their grief, Pſal. 34. 7. The Angel encampeth about them that fear him. A good cauſe ſhould be well managed, and then truſt God, who, if he ſeeth fit to glorifie himſelf by our deliverance, rather then our ſufferings, can finde means enough to ſave us, when men fail.

Obſerve again, That Angels have a care not only of the Obſervat. 3.ſouls, but of the bodies, yea even of the dead bodies of the Saints▪ as Michael diſputed with the Devil about the body of Moſes. That you may underſtand the particular care which the Angels have about the people of God, I ſhall open it to you in ſeveral Propoſitions.

1. 'Tis certain, The Angels had a great care about the people of God in ancient times, Examples are, found every where in the word of God; Lot was led out of Sodom by Angels, Daniel taught by an Angel, Cornelius anſwered by an Angel, an Angel withſtood Balaam in the way, Numb. 22. An Angel walked with the three children in the fiery Furnace, Dan. 3. 25. An Angel ſhutteth up the mouths of Lions, that they might not hurt Daniel in the Den, Dan. 6. 22. An Angel comforted Paul in the Tempeſt, Act. 27. 23, 24. Scarce any remarkable thing befell the people of God, but it was accompliſht by their miniſtry.

2. The Miniſtry of Angels though not ſo viſible and ſenſible, as heretofore i… not wholly ceaſed; The priviledge of it belongeth to all Saints, Heb. 1. 14. Are they not miniſtring ſpirits ſent forth for the Heirs of ſalvation? all that are called to inherit a bleſſing, were under their tutelage, ſo ſee, Pſal. 91. 12. and thoſe inſtances alledged in the former Propoſition, are patterns and preſidents by which▪ we may know what to expect; their tutelage then was more viſible and ſenſible, becauſe the Church newly planted, needed to be confirmed, but God would have us live by faith, and expect all our ſupports in a more ſpiritual way▪ though we have not viſible apparitions, yet we have real experiments of their ſuccour; the evil Angels appear not, yet we doubt not of the p. 366hurt done by them; in the firſt times of the Goſpel, Chriſts bodily preſence was neceſſary, but now onelyonly his ſpiritual.

3. The proper object of their Miniſtry and care▪ are the children of God, wicked men are not under their covert and protection; 'tis true, they may be▪ under a general care, as Hagar and Iſhmael, who are ſet out in Scripture, as the Types of thoſe that are rejected by the Lord, yet Gen. 21. 17. An Angel of the Lord came and ſtood by Hagar, and ſaid, the Lord hath heard the cry of the ſad: though poſſibly this might be, as he was Abrahams Son; dogs in the Houſe have the Crumbs.

4. The Miniſtry of the Angels is over all the children of God, without exception, not only Moſes, but the meaneſt Saint is under their care; Gods love to his people is not diſpenced with reſpect to their peculiar pomp and greatneſs, Mat. 18. 10. Offend not theſe little ones, for their Angels beheld my Fathers face; 'tis chiefly meant of thoſe that are little in eſteem and account in the world; the meſſage of Chriſts birth was brought by Angels to Shepherds, feeding their flocks in the fields, Luke 3.

5. As no Saints are excepted from receiving the benefit of their Miniſtry, ſo no Angels are excepted from being imployed in i…: Michael contendeth with Satan, and the Apoſtle ſaith, foreign, Are they not all, &c. Heb. 1. 14. The Arch-Angels themſelves are miniſtring ſpirits; 'tis a raſh boldneſs in the Schoolmen to exempt any from this Office, what an inſtance is here of Gods love, that the higheſt Angel ſhould not be exempted from a care of the loweſt Saint.

6. That every ſingle beleever hath his proper and alotted Angel to attend him from his birth to his death, is rather matter of problem and diſpute, than poſitive aſſertion; there are ſome Scriptures make it probable▪ but not certain; ſometimes we read of one Angel attending many men▪ and at other times of many Angels attending one man, as Jacob had many, Gen. 32. 1, 2. Gods Hoſt, &c. ſo Eliſha, 2▪ Kings 6. 17. Eliſha prayed and the Mountains were full of Chariots and Horſes of fire, that is, that is of Angels comming to offer help in that p. 367caſe: 'Tis true, the opinion of a particular Angel Guardion was antient, Plato ſaith, foreign, and among the ancient Fathers, places of Scripture are brought for it, that are full of probability, not cogency; one is that of the old Teſtament, Gen. 48. 16. The Angel which redeemed me from all evil, bleſs the Lads, &c. in which paſſage he ſeemeth to aſcribe his preſervation and deliverance to▪ ſome particular Angel; but to this may be replied what was before alledged of the Hoſt of God, going along with him, and by this Angel is meant the Lord Chriſt, who is alone the object of worſhip, and adoration; and who becauſe of the frequency of his perſonal appearance and mediation between God and man, is ſet forth under the term of an Angel: The Rabbines expound it of the Angel of Gods preſence: Another place is, Mat. 18. 10. Their Angels ſee my Fathers face, not the Angels, but their Angels; but the word there may only imply their common intereſt in the whole Hoſt of God; Chriſt doth not ſay that every one of them hath an Angel: as for inſtance, it may be ſaid, theſe Priſoners have their Keepers, theſe Scholars have their Maſters, theſe Souldiers have their Captains, it doth not follow that every one hath a particular Keeper, Maſter, Captain, &c. Another place is Acts 12. 15. When the Maid ſaid Peter was at the door, they diſtruſting her report, ſaid, 'tis his Angel; This place may be anſwered thus, That ſayings of men in Scripture are not all Scripture, or a part of our rule; and that many things were ſpoken by the Diſciples in their rudeneſs, which are not altogether juſtifiable; but becauſe this place is the main▪ let me examine it a little: Three opinions there are about the place: Some underſtand it **Johns Diſciples are called foreign, Angels, or Meſſengers of John Luke 7. 24.Luke 7:24Appellativ…ly, 'tis his Angel, or Meſſenger, ſent by him out of Priſon. But R…oda heard Peters voice, and that was the ground of the ſayings: Others underſtand it of ſome Angel come to give notice of his death, but that is groundleſs: Laſtly, ſome as Chryſoſtom, of a particular tutelar Angel; but whence doth it appear that theſe Angels had the ſhape and habit of thoſe they kept, and Angels do not uſe to knock at doors, p. 368and wait for opening: and if Peter had a ſpecial Angel, it followeth not that all have; the meaning probably is, 'Tis a ſpirit that hath aſſumed his ſhape.

7. Though it be not certain that every particular believer hath an Angel deputed to his attendance, yet in the general, there is an aſſurance of a Guardianſhip, and Tutelage from the Angels; the Heirs of ſalvation have them among them; if the whole City hath a ſufficient Guard, 'tis as good as if every Citizen had a diſtinct Souldier to defend him; nay, 'tis more for our comfort that we have many rather then one, we have to do with many enemies, and therefore we need much aſſiſtance, Pſal 91. 12. He ſhall give his Angels charge over thee: Many Angels are charged with our ſafety, and though they be not ſo particularly converſant about us (as the other opinion conceiveth) yet they behold the face of God, and are always in his preſence, and wait for his command, Pſal. 103. 20. who ſo careth for every one as if he had none to care for beſides him.

8. This Tutelage is from their firſt conception in the womb, till the tranſlation of body and ſoul into glory; ſurvey all the paſſages of life from the Womb to the Grave, nay, after death, till the Reſurrection, the Miniſtry of Angels doth not wholly ceaſe: their care beginneth as ſoon as the child is quickened in the womb, for then they have another diſtinct charge to look after; and as they are ſervants of providence by their help they are born and brought into the world, Gods providence taketh date thence, Gal. 1. 15. and they, I ſay, are inſtruments of providence, they watch over us in infancy and childhood; little ones are committed to their cuſtody, and Babes and Sucklings have their Angels, Mat 18. Jeſus Chriſt was provided for in his Cradle by an Angel, Mat. 2. 13. The Devil rampeth about the Elect whilſt they are yet in their ſwadling cloaths; That expreſſion, Rev. 12. of the Dragons ſeeking to devour the man▪child, as ſoon as he was born, is figurative, but it alludeth to what is true: Again, as we grow up they rejoice at our converſion Luke 15▪ we read of joy in Heaven over a▪ ſinner that repente…h; you cannot gratifie the Angels more then in your converſion to p. 369God; the Devil ſeeks to hinder it as much as he can, but they rejoice when a brand is pluckt out of the burning Zech▪ 3. Again after converſion, they watch over us in duty and danger, and temptations, in duties where Satan is moſt buſie to hinder, Zech. 3. 1. they are moſt helpful; the Angels are in the Aſſemblies of the faithful, 1 Cor. 11. 10. So in dangers, when Peter was in priſon, God ſendeth him an Angel to bring him out, Acts 12. Ruffinus ſpeaketh of a young man, a Martyr on the Rack, that had his face wiped by an Angel, and refreſhed by him in the midſt of his pains: nay, in caſual dangers, which we cannot foreſee and prevent, Pſal. 91. 12. He ſhall give his Angels charge over thee, that thou daſh not thy foot againſt a ſtone; ſo in Temptations, Mat. 4. 11. they miniſtred to Chriſt, when he was tempted by the Devil; they came to ſhew how God will deal with his people in like caſes: Once more, they are with us to comfort us in death; in the midſt of his Agonies the Lord Jeſus was comforted and refreſhed by an Angel, Luke 22. 43. ſo they are with the faithful, helping and eaſing them in their ſickneſſes: After death they carry our ſouls to Heaven, as Lazarus was carryed into Abrahams boſome, Luke 16. 22. Though the body had not the honour of a pompous burial, yet the ſoul is ſolemnly conveyed by Angels, and gathered up into the communion of the ſouls of juſt men made perfect; as Chriſt himſelf alſo aſcended into Heaven in the company of Angels, Acts 1. Once more, after death they guard our bodies in the Grave, as the Angels guarded Chriſts Sepulchre, Mat. 28. 2, 3, 4. God did ſet his Guards, as well as well as the High-Prieſts: Their laſt Miniſtry and ſervice about the faithful, is to gather up their bodies at the laſt day They ſhall gather up the Elect from the four winds, Mat. 24. 31 and then their Office and charge ceaſeth.

9. This Tutelage is ever adminiſtred according to Gods pleaſure, Pſal. 103. 21. Ye Miniſters of his that do his pleaſure, not their own, not ours, but his pleaſure; the help of Angels is more powerful, but no more abſolute then the help of other means, for it dependeth ſtill on the will of God, as all other means of defence and outward ſupport do; their p. 370imployment is to attend us, and ſerve us, according to the Lords direction.

Let us now apply what hath been ſpoken. Firſt, It ſerveth for Information, to ſhew us,

1. The care of God for the Elect; He ingageth his own Uſe 1.power for our preſervation, as alſo the Mediation of Chriſt, the conduct of the Spirit, and the Miniſtry of Angels: In Zech. 1. you have a Schem of providence, the man that ſtood among the Mirtle Trees, ſent the Angels too and fro, throughout the earth, and then they come and give him an account of what paſſeth in the world; The Man is Jeſus Chriſt, who to pre-figure his Incarnation, is thus repreſented, and he hath all the Angels at his command, to ſend them forth as the condition of his Church requireth; and they as his Intelligencers and Agents, are to bring him notice how all affairs and matters paſs in the world; Thus doth the Lord ſet forth himſelf to our capacity, and that we who are uſed to means, may the better believe in him.

2. The Condiſcention, and humility of the Angels, they rejoice in names of ſervice▪ more then in names of honour, and will perform Offices of reſpect to the meaneſt Creatures an Angel cloathed with light and glory, would come to the Shepherds, and do not refuſe at Chriſts direction to wait upon thoſe who are deſpiſed and rejected of men.

3. It informeth us of their mankindneſs, which ſhameth our envy, their love is great to mankind, and are affectionately deſireous of our good, and therefore decline no Office of love and ſervice to us; they rejoiced when the world was created as a dwelling place for man, Job. 38. 7. And again at the comming of Chriſt, which was mans reſtoring, Luke 2. 13. And ſo at the calling and converſion of a ſinner, Luke 15. 7. when we come to be poſſeſſed of our priviledges in Chriſt.

4. It informeth us of the dignity of the Saints, what a price doth the Lord, and the holy Angels ſet upon the meaneſt Chriſtian; Gods own Court is their Guard: certainly a godly man though of the meaneſt calling, ſhould not be contemptible; there is ſomewhat in holineſs more then the p. 371world ſeeth; ſome worth in it, or elſe God would not ſet ſuch a Guard upon it, a Guard ſo full of ſtate and ſtrength; 'twas a mighty favour for Mordicai to have a Courtier of a great King to wait upon him for one hour: We have Angels that ſtill attend and wait for our good.

5. It informeth us of the obedience of the Angels in the loweſt ſervices; God ſaith, go, and they go, though it be to wait upon poor and mean Creatures; we uſually diſpute commands when we ſhould practice them, and ſtick at duties that have any thing of abaſement, and ſelf-denyal in them, in the Lords Prayer we are brought to this pattern, Mat. 6. Thy will be done in earth as it is in Heaven, that is, by the holy Angels; it ſhould be done by us with like readineſs and ſubmiſſion: No Office or employment that God calleth us to, ſhould be looked upon as too mean and baſe for us, the Angels that excell in ſtrength, when God commandeth, being willing to condiſcend to the Guardianſhip of men.

Secondly, It ſerveth for Exhortation to the children ofUſe 2. God.

1. To wait for the Angels help, Do you keep in Gods ways and in your Callings, and you ſhall have ſafety and defence, when the Lord ſees it fit for you; remember you are a ſpectacle to God, Men and Angels, in all your actions, tryals and ſufferings, and bear up with a confidence, becoming Chriſtians, though you can do little as to the promotion of Chriſts intereſt; What cannot God do by his Angels?

2. To behave our ſelves as thoſe that do expect this help, not tempting God, not grieving the Angels; We ſhould take heed how we carry our ſelves in regard of this honourable attendance; our ſins and vanity offendeth them, as it doth God▪ Let was a man of a mixt nature, yet vexed with the impure converſation of the Sodomites, 2 Pet. 2. 8. Angels are pure and holy Creatures, that ſtill abode in the truth; pride, luſt, and vanity, is very offenſive to them, eſpecially impurities and undecencies in Gods worſhip, about which they have a ſpecial attendance; therefore the Apoſtle bideth the women to cover their heads becauſe of the Angels, p. 3721 Cor. 11. 10. their faſhion being to come into the Congregation with looſe diſhevelled locks, he mindeth them of the preſence of the Angels: We may uſe a like Argument to women to cover their naked Breaſts, now their immodeſty is grown ſo impudent as to out-face the Ordinances of God.

3. To obſerve this when 'tis beſtowed upon us; The Angel of the Lord encampeth round about them that fear him; and then, Oh come taſt and ſee, Pſal. 34. 7, 8. When deliverances are ſtrange and wonderful, and there is the leaſt concurrence of viſible cauſes to defend Chriſts intereſt, remember that all things viſible and inviſible, were created by Chriſt, and for Chriſt, even Thrones, Principalities and Powers, Col. 1. 16.

Thirdly, Here is Reproof to wicked men that perform theUſe 3. Divels Miniſtry act the part of the bad Angels rather then the good; deſpiſe, ſlaunder, oppoſe, ſeduce, and tempt the children of God: how dareſt thou deſpiſe thoſe whom the Angels honour? you think them unworthy of your countenance and company▪ when Angels diſdain not to vouchſafe them their ſervice and attendance; you ſlaunder thoſe whom they defend, and oppoſe and perſecute them whom they are engaged to protect; and wrong them whoſe Angels behold the face of God; and tempt and ſeduce them, whom they rejoyce to ſee brought home to God.

I have but one word more, and I have done with thisObſervat. 4. Point. Get this intereſt if you would be under this Tutelage; get an intereſt in Chriſt, and then you get an intereſt in the Angels, their Angels, &c. Mat. 18. 10. they are not called Gods, but theirs, hereafter the Saints ſhall be foreign, like the Angels in Heaven, Luke 20. 30. and here, till we have this glory, we ſhall have their defence.

In the next place, ſomewhat may be obſerved from the ſtile and Character of this Angel, Michael the Arch-Angel▪ That there is an order among the Angels, both good and bad; they have their diſtinct heads, we read of Michael, and we read of Beelzebub; there is an order in Hell, thence that expreſſion, Mat. 25. 41. The Divel and his Angels, which ſeemeth to intimate a Prince among the unclean ſpirits; p. 373much more is there an order among the good Angels. God that made all things in order, would not endure confuſion among thoſe heavenly Creatures, for that would ſeem to infringe their happineſs: but now to define this Order, and the ſeveral degrees of it, were but to intrude our ſelves into things we have not ſeen, Col. 2. 19. **See Rivets Cathol. Orthodox. de Aug. Grad.Cyril calleth it foreign, the domineering of bold ſpirits: The School-men take upon them as if they knew all the particulars of their government and diſtinction; but in things not revealed there can be no certainty; the Apoſtle indeed ſpeaketh of ſeveral ranks of inviſible Creatures, Col. 1. 16. Thrones, Dominions, Principalities, and Powers; but who can particularly define their Office and Order? a diſtinction there is, but what it is we know not: however, the general conſideration is uſeful. Partly to ſhew us the neceſſity of order and ſubordination, no Creatures can ſubſiſt without it; they that are againſt Magiſtracy, are againſt peace and happineſs; the Angels and Devils are not without their Heads and Princes. Partly to repreſent to us the Majeſty of God; He hath Angels, and Arch-Angels, Thrones' Dominions, Principalities and Powers; our eyes are dazled at the magnificence and luſtre of earthly Kings, when we ſee them ſurrounded with Dukes, Marqueſſes, and Earls, and Barons: Oh what poor things are theſe to thoſe Orders and degrees of Angels, with which God is invironed? Partly to acquaint us with the happineſs of the everlaſting eſtate: 'Tis the miſery of the wicked, that they ſhall be caſt out with the Devil and his Angels, and our happineſs that we ſhall make up one Church and Aſſembly, with Angels, and Arch-Angels, Heb. 12,

Somewhat may be obſerved from the matter of the contention,Obſervat. 5. the body of Moſes, which the Devil would abuſe to Idolatry, that is the reaſon why he was ſo earneſt in the conteſt: Note, That the Devil loveth Idolatry; all falſe worſhips either directly, or by conſequence, tend to the honour of the Devil; therefore Idol▪ Feaſts are called the Table of Devils, 1 Cor. 10. 31. Now 'tis obſervable that thoſe Sacrifices which were offered to the true God, but in p. 374an unbecoming manner, are called the Sacrifices of Devil, Levit. 17. 7. compare it with verſ. 3. 4. Though they killed a Goat, or an Ox, or a Lamb, to the Lord for a Sacrifice, becauſe 'twas in the Camp, and not before the Tabernacle; God ſaith▪ they ſhall no more offer Sacrifice to Devils: ſo 'tis ſaid of Gods own people▪ Deut. 32. 17. They ſacrifice to Devils, and not unto God; in their intention it was unto God, but in the iſſue, and neceſſary interpretation of it, 'twas to the Devil: Now the Devil delights in Idols and falſe worſhips: Partly in malice to God: the Lord▪ above all things is moſt tender of his worſhip, and therefore Satan is moſt buſie to corrupt it: There are two things that are dear to God. His Truth, and his Worſhip; now Satan bendeth his ſtrength and ſpight, to corrupt this Truth with errour, and his Worſhip with ſuperſtition. Partly in malice and ſpight to men, God is a jealous God; Satan knoweth that corruptions of worſhip do not go unrevenged, Pſal. 16. 4. Sorrows ſhall be multiplyed on them that haſten after another God, of all ſinners they ſhall not eſcape; the ſevereſt revenges of God have been occaſioned by prevarications in worſhip, as Lev. 10. 3. on Aarons ſons, ſtrange fire in the … enſors brought down ſtrange fire from Heaven, ſo 1 Sam. 6. 20. There were 50000 Bethſhemites ſlain for an undue Circumſtance: ſo the breach made upon Ʋzzah, 2 Sam. 6. 6, 7. the Devil is not ignorant of this, and therefore longing for mans deſtruction, ſeeketh to haſten it as much as he can by Idolatry, and falſe worſhip. Partly out of pride, he is conſtant in evil, and abode in pride, though he abode not in the truth, he would fain be worſhiped, and aſſumed into a fellowſhip of the Divine Honour and glory; he …aith to Chriſt, Mat 4. 9. Fall down and worſhip me, and I will give thee all theſe things, the Devil is not Changling though he doth not retain his place, he retaineth his pride; nothing ſo pleaſing to him as Worſhip and Adoration, and ſo he can get it any way from the creatures, be is contented.

Well then, it ſheweth us.

1. What care we ſhould take to be right in worſhip▪ bothUſe 1. for the object and manner: 'tis Idolatry not only to worſhip p. 375falſe Gods in the place of the true God, but to worſhip the true God in a falſe manner, and both ſorts do gratifie the Devil; when he cannot hold the people under utter blindneſs and Paganiſm, he is glad if he can draw them to undue Rites and Ceremonies in worſhip; therefore let us hate the leaſt kind of Idolatry, if we would not prog for the Devils Kingdom: David ſaith, Pſal. 16. 4. I will not take their name into my lips, that he would abhor the very mention of Idols: ſo Hoſea 2. 16. God would no more be called Baal, though it ſignified Lord and Husband, becauſe the Title had been applyed to Idols; The Iſraelites when they took Cities, they changed their names if they had any tincture of Idolatry, Numb. 32. 38. Nebo and Baalmeon, their names being changed; ſo exact ſhould we be in keeping from Idols.

2. Let us beware of Idolatry, Satan loveth it, and that is motive enough; we ſhould hate as Chriſt hateth, and love as he loveth, Rev. 2▪ 6. and on the contrary, love what Satan hateth, and hate what he loveth, naturally we are wondrous prone to this ſin, and therefore Idolatry is reckoned as a work of the fleſh, Gal. 5. 20. man naturally hath a corrupt, and working fancy and imagination, which depending upon ſenſe, formeth fleſhly conceptions, and notions of God; and therefore are we ſo prone to erre in this worſhip: 'tis not needful, (I hope) to ſpeak to you of Paganiſh, and Popeiſh Idolatry: Let me only now diſſwade you,

Firſt from making the true God an Idol in your thoughts, by forming apprehenſions unworthy of the glory of his Eſſence, Pſalm. 50. 21. Thou thoughteſt that I was altogether like thy ſelf; Now thus we do when we conceive him of ſuch a mercy as to hold fellowſhip with one that continueth under the full power of his ſins, ſo weak as not to be able to help in deep extremities, Zech. 8. 6. Of a rigorous and revengeful diſpoſition, as not to pardon injuries and offences, upon ſubmiſſion and repentance, Hoſ. 11. 8. of a fickle nature, ſo as to fail in his promiſes, Numb. 23. 19. Thus 'tis eaſie to turn the true God into an Idol of our own brains. To remedy this, conſider God in his works, and in Chriſt. In his works, p. 376Cyril I remember obſerveth that before the flood, we read of no Idolatry. Aquinas addeth a reaſon to the obſervation, becauſe the memory of the Creation was then freſh in their thoughts: Again, look upon God in Chriſt, you heard before in Levit. 17. if they did not bring their Sacrifice to the Tabernacle, it was called a Sacrifice of Devils; The Tabernacle was a Type of Chriſt; you make God an Idol▪ when you worſhip him out of Chriſt, For the Father will be honored in the Son▪ John 5. Therefore when ever you go to God, take Chriſt along with you.

Secondly, From ſetting up any Idol againſt God in your affections, when you ſet up any thing above God in your eſteem, eſpecially in your truſt; that's an Idol, covetouſneſs is twice called Idolatry, Col. 3. 5. Eph. 5▪ 5. becauſe it doth withdraw our affections from God; yea our care, our eſteem, our truſt, which is the chiefeſt homage and reſpect which God expecteth from the Creature: I mention theſe things becauſe I would ſpeak ſomewhat to practice, and becauſe Satan is gratified with ſpiritual Idolatry, as well as with that which is groſs and bodily.

From that Clauſe [about the body of Moſes] once moreObſervat. 6. obſerve, That of all kind of Idolatry, the Devil abuſeth the world moſt with Idolatrous reſpects to the bodies and Relicks of dead Saints. If you ask why, I anſwer. Partly becauſe this kind of Idolatry is moſt likely to take, as being moſt plauſible and ſuitable to that reverend eſteem which we have of thoſe that are departed in the Lord; and ſo our Religious affections become a ſnare to us: Partly becauſe when men become objects of Worſhip and Adoration, the God-Head is made more contemptible, and mens conceits of a divine power, run at a lower rate every day. Partly becauſe this malicious fiend hopeth this way to beat the Lord with his own weapon; when the bodies and Relicks of thoſe Saints, who by the famouſneſs of their examples were likely to draw many to God, do as much, or more, withdraw men from him; and ſuperſtition doth as much hurt, as their example did good. Partly becauſe the Devil by long experience hath found this to be a ſucceſsful way in the world, Lactantius p. 377proveth it, that the Idolizing of famous men, was the riſe of all Idolatry; and Tertullian in the end of his Apology, obſerveth the ſame, that Heathen Idolatry came in this way; ſub nominibus & imaginibus mortuorum, by a reverence to the images of dead men, whoſe memory was precious amongſt them: Nin…s or Nimrod, the firſt Idolater, ſet up his own dead Father B…lus; whence came the names of Baal and Bel, for an Idol: The Teraphim▪ ſtolen by Rachel▪ Gen▪ 31. 35▪ were the images of their Anceſtors, whom Laban worſhipped; ſo in the primitive times, before any other Idolatry was brought into the Church, they began with the Tombs and Shrines of the Martyrs.

Firſt, It ſheweth us the firſt riſe of Idolatry; reſpect toUſe 1. the Relicks and Remains of ſome men, famous in their generations: Satan attempted it betimes, not only among the Heathens, but among the people of God; he contended for the body of Moſes, that he might ſet it up for this uſe; but that which he could not obtain then, he hath effected now in the Roman Synagogue, by the Arms, the Legs, the Hands, the Feet, the Pictures of the Martyrs: ſurely ſuch a known Artifice, and ancient method of deceit, (a man would think) ſhould long ere this have been diſcerned, but that God hath given them up to beleeve a lye: Well might the Anti-Chriſtian ſtate be called, Rev. 11. 8. Babylon, Sodom, and Aegypt; that is, Babylon for Idolatry▪ S…dom for filthyneſs, and Aegypt for Ignorance and darkneſs; the ſame Idolatry being practiſed, which was in uſe in the darkeſt times of Paganiſm: Heatheniſm and Popery differ but little, only the names are changed, a new Saint for an old Heathen Idol; their canonizing, and the Heathens foreign, are much alike; ſo are their Saints, and the Heathens and Heroes and middle poners: only that the Papiſts have put many in the Calender, which either never were in the world or elſe were wicked and traiterous; as our B…cket, and St. George, an Arrian Biſhop, that ſo the Devil might be doubly gratified, by the Shrine it ſelf, and that by the canonization of the infamous perſon, ſin might become leſs odious.

Secondly, It ſheweth the perverſeneſs of men, who p. 378are apt ſuperſtitiouſly to regard the Relicks of them dead, whom they deſpiſed living: Moſes was often oppoſed living, and after death likely to be adored; as 'tis often the condition of Gods people, to live hated, and dye Sainted. Vetus morbus eſt (ſaith Salvian) quo mortui ſancti coluntur, vivi contemnuntur: The Scribes and Phariſees garniſhed the Tombs of the dead Prephets, and killed the living, Mat 23. 29, 30. And the Jews in the fifth of John, pretended love to Moſes, and ſhewed hatred to Chriſt; poſterity honoureth them whom former ages deſtroyed: living Saints are an eye-ſore, they torment the world, either by their example, or their reproofs, Rev. 11. 10. Heb. 11. 7. but objects out of ſight, do not exaſperate, and ſtand in the way of our luſts; this fond affection is little worth; thoſe that were ready to adore Moſes would not imitate him.

Again from that [He durſt not] foreign, he had notObſervat. 7. the boldneſs to do any thing contrary to the Law of God, or unbeſeeming his Rank and Miniſtry: Note, That ſin is a bold conteſt, or a daring of God: Every ſin is an affront to the Law that forbiddeth it, 2 Sam. 12. 9. Wherefore haſt thou ſinned in …eſpiſing the Commandment? a ſinner doth in effect ſay, What care I for the Commandment? I will go on for all that; but a godly man feareth the Commandment, Prov. 13. 13. If a Law of God ſtandeth in his way, he durſt not go forward; he feareth more to break a Law, then to meet with the Devil in all his ruff, or any oppoſition from the world; this is a holy timerouſneſs: whereas on the contrary, no ſuch boldneſs as in ſinning: 'tis not onelyonly a deſpiſing of the Law, but a conteſt with God himſelf, 1 Cor. 10. 22. Do we provoke the Lord to jealouſie, are we ſtronger than he? will you enter into the liſts with God? as if you could make your part good againſt him? Ezekiel 22. 14. He that ſins againſt light and conſcience, he biddeth open defyance to the Majeſty of God; and his luſt and Gods will do contend for the maſtery. Let this make us afraid of ſin, 'tis a daring attempt of the Creature againſt his Maker; a challenging of God to the Combate; well might the Apoſtle ſay, that the carnal mind is foreign enmity againſt God, Rom. 8. p. 3797. Therefore when you are tempted, conſider, What am I now a doing? Shall I challenge the Combat of my Maker? Draw Omnipotency about my ears? An Angel durſt not: How can I do this wickedneſs, and ſin againſt God? Gen. 39 9. Again, It informeth us what is the proper remedy againſt ſin; an holy awe and fear; therefore the firſt and chiefeſt point of true wiſedom, is made to be the fear of God, Prov. 9. 10 ſo Prov 14. 21. this keepeth the ſoul from daring. Jobs eſ…hewing evil is aſcribed to his fearing God, Job 1. 1. There are two Grounds of this fear, Gods Power, and Goodneſs.

1. Gods Power, Shall we contend with Him who can command Legions? ſurely he will always overcome …hen he judgeth, Rom. 3. 4. and have the beſt of it at laſt, and ſo this ſin will be my ruin: there is a difference between ſtriving with him in a ſinfull, and wreſtling with him in a gracious way, there God will be overcome by his own ſtrength, Command ye me, &c. Iſaiah 45. 11. but when you have the confidence to conteſt with him in a ſinfull way, what will become of you? Pſalm 76. 7. Thou, even thou art to be feared, and who can ſtand in thy wrath when thou art angry? Man may make his part good againſt man, but who can cope with the Lord himſelf?

2. Gods Love and Mercy. That ſhould beget a fear, or an unwillingneſs to diſpleaſe God, Hoſea 3. 5. They ſhall fear the Lord and his goodneſs; not only abſtain from ſin (as a Dogg from the bait, for fear of a Cudgel) out of bondage, or ſervile fear, but out of an holy childlike affection to God, and ſo do not only forbear ſin, but abhor it; 'tis baſe and ſervile, when we are moved with no other reſpects but our own danger; there is an holy fear, which ariſeth from grace, and partly of nature: an Arch-Angel durſt not, that is, the holineſs of his Nature would not permit him; there is an holy reverend fear, by which we fear to offend our good God, as the greateſt evil in the world; and it ariſeth partly from the new Nature; and partly from thankfulneſs to God, becauſe of his Mercy in Jeſus Chriſt.

I have done with this Note when I have told you, That boldneſs in ſinning, reſembleth the Devil; but an holy fear p. 380reſembleth Michael; 'tis Devil like to adventure upon ſin, without fear and ſhame: Satan had the impudency to ſeek to defeat the Lords purpoſe of burying the body of Moſes, but the good Angel in oppoſing him, durſt not bring a railing accuſation. Certainly, They that fear neither God nor man, Luke 18. 7. have out-grown the heart of a man, and are next to the Devils; many account it a praiſe to themſelves when they are bold to ingage in vilanous actions and attempts; Oh to be preſumptious and ſelf-willed, is the worſt2 Pet. 2. 10.2 Pet 2:10 Character that can be given to a man; a ſtubborn boldneſs argueth a ſeared conſcience.

Once more from that [foreign He durſt not] That Obſervat. 8.the Angels are of a moſt holy Nature, which will not permit them to ſin: Therefore they are called holy Angels. Mat. 25. 31. and the Devils unclean ſpirits: In their Apparitions they uſually came in a Garb that repreſented their innocency, as at Chriſts Sepulchre, there were two Angels in white, the one at head, the oth…r at feet, where Jeſus had lain, Mat▪ 28. 4. ſo to Daniel, Dan 10. 5. one appeared having his loins girt with fine Gold of Ʋphaz, with long white Robes; Gold, to ſhew his Majeſty; in white Robes, as an Emblem of purity and holineſs: ſee Acts 10. 2. Now this holineſs they have partly by the gift of God in their Creation, God made them ſo at the firſt, which may beget an hope in us men; the ſame God muſt ſanctifie us, that made the holy Angels: ſurely he can waſh us, though never ſo filthy and make us whiter then ſnow, Pſalm 51. 7. Partly by the merit of Chriſt, which reached to things in Heaven as well as in earth Col. 1. 20▪ Eph. 1. 10. if thoſe places be not cogent, but be thought to intend the glorified Saints; yet becauſe they are called Elect Angels, 1 Tim. 5. 21. And all election is carryed on, in and by Chriſt, Eph. 1. 4. It ſeemeth probable at leaſt, that they have benefit by him; yea Heb: 12▪ 22, 23. they are made a part of that general Aſſembly, of which Chriſt is the Head, and ſo by conſequence, they are members of the redeemed ſociety, which ſhould incourage us the more to come to Chriſt: Angels have much of their whiteneſs from being waſhed in Chriſts blood; they are preſerved p. 381in Jeſus Chriſt as well as we, and have their confirmation from him, or elſe they had faln with the other Apoſtate Spirits.

Again, This Holineſs is the more increaſed and augmented,

1. By their conſtant Communion with God, for their always beholding his Face, muſt needs beget the more holy awe and reverence: Michael durſt not, &c. 'Tis a great advantage to holineſs, to ſet God before our eyes, and to foreſee him in all our ways, Pſalm 18. 23. I was upright before thee; that is, the thought of his being before God made him more ſincere; He that doth evil hath not ſeen God, in the third Epiſtle of John, verſ. 11. that is, hath no acquaintance with him, the good Angels being ſo neer the chiefeſt good, are at the greater diſtance from evil.

2. By their continual obedience; They do his Commandments, hearkening to the voice of his word, Pſalm 103. 20. exerciſe perfecteth and ſtrengthneth every habit; the Angels, the more they do the will of God, the more they hate what is contrary to his will; the evil Angels grow worſe by frequent acts of ſpight and malice, and the good Angels better by frequent acts of duty: For the firſt, ſee 1▪ Iohn 3. 8. The Devil ſinneth from the beginning, Satan is ſtill a ſinning, and his whole life a continued act of Apoſtacy: ſo the good Angels, are always doing, they reſt not day and night, Rev. 4. 8. Surely 'twill be a matter of great advantage to exerciſe our ſelves unto godlineſs, the greater will be our hatred of ſin, and delight in obedience: as on the other ſide, the exerciſing of the heart unto ſin, doth much ſtrengthen and increaſe it, 2 Pet. 2. 14. In Heaven, whereUſe 1. there is continual duty, there is no ſin.

Let us apply it now.

Firſt, It ſerveth to humble us, we are the next rank of reaſonable Creatures, but how do we differ from them? their natures ingage them to holineſs, and ours being corrupted engage us to ſin; their nature will not permit them to ſin, and our nature will not permit us to do that which is good, Rom. 7. 21. and yet the Angels are aſhamed of this p. 382their nature; they cover their faces, when they behold Gods▪ Job. 15. 14, 15. What is man that he ſhould be clean? and he that is born of a woman that he ſhould be righteous? Behold he putteth no truſt in his Saints; yea the Heavens are not clean in his ſight. Theſe holy Angels, when they compare themſelves with God, are abaſed; and ſhould not we much more? See alſo Job 4. 19.

Secondly, It ſerveth to stir us up to holineſs: you will ſay, where lyeth the Motive? I Anſwer,

1. We are bound as well as they; they behold his face, and we behold his face in a glaſs; we are under a Law as well as they, yea commanded to obſerve their pattern, Mat. 6. 10. Thy will be done on earth as it is in Heaven. The examples of the Saints on earth, are no fit Copy for us to write after, for there we ſhall find many of the Letters ſet awry; in their lives, corruption is more viſible then grace; therefore Chriſt giveth us a Copy from Heaven that we might aim at the holineſs and perfection of the Angels: 'tis but equal that we who expect to be like the Angels in glory, Luke 20. 36. foreign, ſhould be like them in grace now: many would ſtrive to be as Angels for gifts and par…s, but not for holineſs; for exact purity, and chearfulneſs. and readineſs in ſervice, which yet are the things propounded to our imitatation; the Devil retaineth cunning ſince his Apoſtacy; to be wiſe to do evil, is to be like the bad Angels, not the good; if you would not be caſt out with them hereafter, you ſhould not take their Copy and example for imitation, but that of the holy Angels.

2. We are bound more then they, as being of an inferior rank: and acts of ſubmiſſion and obedience, do chiefly oblige inferiours, the Angels themſelves are inferiour to God; but dwellers in Houſes of clay, much more; that paſſage of the Pſalmiſt is emphatical, Pſal. 103. 20. The Angels that excel in ſtrength do his Commandments: ſhall the Peaſant ſcorn that work in which the Prince himſelf is engaged? if the glorious mighty Angels durſt not ſin againſt God, we ſhould not much more: When John would have worſhipped the Angel, he ſaith, Rev. 22. 9. See thou do it not, for I am thy p. 383fellow ſervant: Ah who would decline the work, when an Angel is our fellow ſervant? when theſe mighty ſpirits put their necks to the work of the Lord, ſhall ſorry man be excuſed?

3. We are the more bound for their ſakes, becauſe of their Tutelage, they are preſent with us: we are awed by a man of gravity, much more ſhould we be by the preſence of an Angel: When Cato was upon the Stage, they durſt not call for their obſcene Sports; there is an Angel always by you; What reports (think you) will they carry to Chriſt, if they ſhould ſee any thing that is unſeemly? 1 Tim. 5. 21. I charge you before God, and our Lord Jeſus Chriſt, and the Elect Angels, &c. The holy Angels are as it were, the Spies, and Intelligencers of Heaven, and do acquaint Chriſt not only with our miſeries, but our ſins: Gods omni-preſency is a great depth, we cannot fathom it with our thoughts, and therefore it worketh but little with us; the nearer things come to the manner of our preſence, the more do they affect us: conſider the Angels are preſent with you in the Room where (it may be) you are acting your privy wickedneſs.

Again we had need be holy, the rather for the Angels ſake, becauſe elſe we ſhall loſe their Tutelage; they care not to take notice of an impure, obſtinate ſinner, Pſalm 34. … ▪ The Angel of the Lord encampeth round about them that fear him: they that fear God themſelves, delight moſt in them that do likewiſe: ſutableneſs of Spirit and life, breedeth an holy and ſweet familiarity between us; they delight to keep us, and go with us here, that they may lay a Foundation for a more familiar acquaintance in Heaven: Now ſhall we grieve ſuch bleſſed companions! When Balaam went to curſe the people of God, a good Angel reſiſteth him, Num. 22. 22. If an Angel ſtood in the way of a Sorcerer, much more do they ſeek to ſtop and prevent the miſcarriages and offences of Gods children; will you break forth or go on violently, when an Angel ſtandeth in the way? and leave their Tutelage for a luſt? they are holy, and diſallow all carnal enterpriſes, and would withſtand the execution of them: will you conſtrain them to forſake you? You know p. 384how it ſped with Joſiah, when he would not turn his face, but go out without the defence of God and his Angels, ſee 2 Chron. 35. 22. He was wounded in the battel, and goeth home and dyeth,

Thirdly, It teacheth us to be more awful, all fear is not ſlaviſh; the Angels that have a pure nature, are afraid to ſin, we have a mixed nature: corruption is already gotten into our ſouls, and therefore have more need of caution; as they that have an enemy without, and a treacherous party within, have need to watch and ward; fear is all the remedy left us: we cannot ſtop the flux of natural corruption, but we may withſtand an actual temptation; as the Angels reſiſt the admiſſion of ſin: ſo let us withſtand the increaſe and propagation of it; we are always in the preſence of God, and ſhall we affront him to his face? fear keepeth the Angels pure, and us holy, them from the admiſſion of ſin, and us from the commiſſion of it: ſo Solomon ſaith, Bleſſed is he that feareth always, Prov. 28. 14. that is, not that perplexeth himſelf with needleſs terrors and ſcruples, that were a torture, not a bleſſedneſs; that's the Devils fear, who believe and tremble: But when we are always cautious, out of a deep reſpect to God, that we dare not offend him at any time, this is a bleſſed fear, like the good Angels fear; as Michael here durſt not bring a rayling accuſation.

The next Point is from that [a railing Accuſatio…] in the Original 'tis foreign, the judgment, or ſentence of Obſervat. 9.Blaſphemy, or evil ſpeaking: The meaning is, ſuch unworthy Language as would not become any ſerious judgment or proceſs; and becauſe the Angel▪ was a party, not a Judge, we tranſlate it not a railing Judgment, but a railing Accuſation. Thence obſerve▪ That to the worſt▪ Adverſary, in the b…ſt cauſe, railing and reviling muſt not be uſed. Michael when contending with the Devil about the body of Moſes, &c. The Reaſons are,

1. Becauſe ſuch Reproches come from an evil principle, contempt or paſſion; both of which argue pride; one that over-valueth himſelf, diſdaineth others, and ſtormeth when he is croſſed, as a full ſtream roareth and ſwelleth, when it meeteth with a dam and obſtruction.

p. 3852. Such Reproches are moſt unſuitable to matters of Religion; the God of peace will not be ſerved with a wrathful ſpirit, and Chriſts warfare needeth no carnal weapons. Chriſtianity of all Religions is the meekeſt and moſt humble; the Foundation of it is the Lamb ſlain; and the conſignation, and ſealing of it, is by the Spirit, who deſcended in the form of a Dove, both emblems of a modeſt humility; and ſhould a meek Religion be defended by the violence and fury of our paſſions? Curſing doth ill become them that are called to inherit a bleſſing, 1 Pet. 3. 9.

3. They are flatly againſt the word; the Scripture is a great friend to the peace of humane ſocieties, for it condemneth the leaſt offenſive word and geſture, Iſa. 58. 9. Thou ſhalt put away from thee the yoke, and the putting forth of the finger; a geſture of indignation, and therefore God would have it layd aſide, even the putting forth of the finger, as well as the yoke broken: So ſee Mat. 5. 22. But I ſay unto you, whoſoever is angry with his brother without a cauſe, is in danger of the judgment: and whoſoever ſhall ſay unto his brother Racha, is in danger of the Council: and whoſoever ſhall ſay thou fool, ſhall be in danger of Hell fire. The Scribes and Phariſees had reſtrained the fifth Commandment, to the groſs act of murder; Chriſt telleth them, that raſh anger, with all the expreſſions of it, is murther: His expreſſions allude to the Courts of the Jews, three there were eſpecially among them; the loweſt, the middle, and the higheſt: There loweſt Judicatory was of three men, who took cognizance of lighter matters; as injuries and ſtrifes about goods, and things of a pecuniary concernment: this Court was ſet up in leſſer Towns, that had few inhabitants: The ſecond Court was of three and twenty men, before whom the weightieſt cauſes were brought; concerning the life of a man, all Capital crimes, or if an Ox had goared a man or woman; or in caſe of any abominable commixtion with a Beaſt, if a woman approched to a Beaſt, &c. Levit. 20. 16. This Court was ſet up in all the Cities of P…laeſtina, and was called the leſſer Sanhedrim; and becauſe Jeruſalem was the head City, the Seat of the Prince, and Temple was there; therefore in that City p. 386were two of theſe leſſer Sanhedrim, the lower Sate in the Gate of the Mountain; that is, that Gate which gave entrance to the Mountain of the Temple; the other being the higher, Sate in the Gate of Efra, neer the Porch of the Temple. The third Judicatory was the greater Sanhedrim, which conſiſted of ſeventy men, in imitation of the Council of God to Moſes, Numb. 11. 16. This was the higheſt Judicatory, from whence there was no Appeal, as there might be from the lower Courts to this: into this Aſſembly were choſen ſuch as did excell others for Nobility and Wiſdom; and that by a ſolemn laying on of hands; ſtrangers or unclean perſons, or common people, might not come nigh unto them: To this Tribunal were referred all doubtful matters, too hard for inferiour Courts to decide, Deut. 8. 8. 9. as alſo all things that did belong to the twelve Tribes, or to the whole Nation; all things that concerning the High Prieſt, matters of war, and peace, the falſe Prophet, &c. therefore Chriſt ſaith, Luke 13. 33. It cannot be that a Prophet ſhould periſh out of Jeruſalem, that being the City where the Sanhedrim ſate, by this Court was Chriſt condemned, and the Apoſtles, Acts, Chap. 4. 5. and Steven, Chap. 6, 7. and Paul, Acts 23. 1. They ſate in a part of the Temple, called Gaſith; their puniſhments were ſtrangling, beheading, ſtoring, burning; thoſe that were condemned to be burned, were burnt in the Valley of Hinnon, and in great caſes beſides his co…p…ral death, the Malefactor was appointed and accurſed to the judgment of Hell: Let me apply all to the preſent caſe: Chriſt doth not meddle with the loweſt Court▪ the judgment of three men, becauſe Capital matters did▪ not belong to their cognizance; and his intent is to ſhew what a Capital matter the leaſt expreſſion of anger is: Whoſoever is angry▪ with his Brother without a cauſe (ſaith he) is in danger of judgment; that is, of the judgment of twenty three men, to ſhew that raſh anger is before God a Capital matter. And whoſoever ſhall ſay to his brother Racha▪ thou vain and w…leſs f…llow; this was the loweſt kind of contumely, then in uſe; ſome make it only an Interjection of indignation: [is in da…ger of the p. 387Council] that is, of the Sanhedrim, which noteth, that Anger expreſſed, though in the loweſt way, is an higher fault then ſingle and b…re anger, as the fault was greater for which they appeared before the higher Sanhedrim, then that for which they appeared before the twenty three Judges: [But whoſoever ſhall ſay thou fool] This noteth a higher contempt, as implying a charge, not only of weakneſs of nature, but of ſin and wickedn…ſs, [he is in danger of Hell fire] which was the higheſt judgment of the Sanhedrim, to burn them in the Valley of Hinnom, and to leave them accurſed till the Lord come; and ſo proportionably it noteth the greatneſs of the crime, which is committed in ſlandering and reproching our brethren; 'tis a moſt odious ſin before God: for in alluſion to mans judgment, he ſheweth, that though there be degrees in the ſin, and will be in the puniſhment, yet the whole kind is very diſpleaſing to the Lord.

4. Becauſe Reproches have an influence, and do exaſperate rather then convince: The Dog that followeth the game with barking and bawling, loſeth the prey; and there is not a more likely way to undermine the truth, then an unſeemly defence of it: Satan is mightily gratified (if men had eyes to ſee it) with the ill managing of Gods cauſe.

Firſt it ſerveth for Information, to ſhew us the vanity of Uſe 1.thoſe excuſes by which men would diſguiſe their wrath and paſsion; What will you plead, I am in the right way, 'tis Gods cauſe. Anſw. Paſſion is blind, and cannot judge, James 1. 20. The wrath of man worketh not the righteouſneſs of God; the wrong way may be uſually deſcryed by the exceſſes and violences of thoſe that are engaged in it: if we be in the right, extremities and furies of paſſion, are not lawful, our religious affections may over-ſet us; when Religion which ſhould limit us, is made a party to engage them; 'tis hard to keep bounds; a ſtone the higher the place from whence it falleth, giveth the more dangerous blow; ſo the higher the matter about which we contend: uſually our Anger falleth with the more violence, and is the more unmortified, becauſe of the pretence of zeal: if the erring parties offend through ignorance, remember a bone out of joint muſt p. 388be ſetled again with a gentle hand, Gal. 6. 1. Are they oppoſite ſtubborn? in meekneſs instruct thoſe that oppoſe themſelves, 2 Tim. 2. 25. when their abſurd oppoſing is apt to tempt us to rage, paſſion and reproch, we muſt contain our ſelves; the haſty Diſciples knew not what ſpirit they were of.

Do they provoke, revile, wrong us firſt? Anſw. The railing and ill dealing of another, doth not diſſolve the bond of our duty to God; to return injury for injury, is but to act over their ſin; 'twas bad in them, and tis worſe in us; for he that ſinneth by example, ſinneth doubly, as having had experience of the odiouſneſs of it in another: Qui malum imitatur, bonus eſſe non poteſt: revenge and injury differ only in order of time, the one is firſt, the other ſecond in the fault, and 'twas no excuſe to Adam that he was not firſt in the tranſgreſſion: Chriſtianity teacheth us a rare way of overcoming injuries, not only by patience, but doing good to thoſe that wrong us, Rom. 12. 17. and 1 Pet. 3. 9. render not reviling for reviling, but contrarywiſe bleſſing; we have for our pattern Chriſt, who being reviled, reviled not again, 1 Pet. 2. 23. and herein he was imitated by his Diſciples, 1 Cor. 4. 13. foreign, being defamed we intreat, a Motto which I would have prefixed to all rejoynders, or replies to a virulent oppoſition; Calvins modeſty concerning Luther, is notable; Etiam…i me diabolum vocarit eum tamen inſignem Dei ſer…um agnoſcam, Though he ſhould call me Devil, yet God forbid but I ſhould account him an eminent ſervant of Chriſt. 'Twas once an Argument for the truth of our Religion, that the Scriptures contained a Doctrine that could not be of men; as forbidding revenge, which is ſo ſweet to nature, and commanding us to do good to them that hate us.

But ſhall I ſuffer my ſelf, and in me the cauſe of Chriſt, to be trampled upon?

Anſw. You are allowed a modeſt vindication of the truth, and your own innocency, Prov. 26. 4, 5. Anſwer not a fool according to his folly, leaſt thou be like him. Anſwer a fool according to his folly, leaſt he be wiſe in his own conceit. You will ſay here is hot and cold, in one breath: I anſwer, Solomon p. 389ſpeaketh of a ſcoffing, railing fool; and the meaning is, do not imitate him in his fooliſh paſſion; this were to be evil, becauſe he is ſo; and 'tis againſt reaſon, that becauſe I am ſenſible of undecent carriage in him, therefore I ſhould allow it in my ſelf; but yet Anſwer him that is to the purpoſe, and with ſolid reaſon beat down his preſumption and ignorance, with a meek, but a ſtrong reply; ſuch as may check his pride, but not imitate his folly: 'Tis obſervable, when 'twas ſaid to Chriſt, John 8. 48, 49. Thou art a Samaritan, and haſt a Devil; he anſwered not a word to the perſonal reproch, but where his Commiſſion was touched, to that he replyeth, ſaying, I have not a Devil, but I honour my Father: 'tis but weakneſs of mind, or ſtrength of paſſion, to regard perſonal invectives. In ſhort, we may anſwer, but not with harſh and contumelious language.

Secondly, Here is a Direction to publick perſons, and thoſe that can handle the Pen of the Writer; Paſſion is apt toUſe 2. teint our Religious defences, but check it, Michael durſt not bring a railing accuſation, leave all unhandſomeneſs of proſecution to them that defend an evil cauſe; The ſervant of God muſt be gentle and patient, 2 Tim. 2. 24. Opprobrious Language doth but darken a juſt quarrel and contention: But you will ſay, may we not reprove the ſins of men, and that ſomewhat ſharply? I Anſwer yea, 'tis lawful, as appeareth both by the practice of the Prophets and Angels, yea of Christ himſelf, and alſo by the precepts of the word; Paul ſaith, Tit. 1. 7. That a Biſhop muſt not be ſelfwilled, and ſoon angry; and yet he biddeth him foreign to rebuke ſome gainſayers ſharply; there is a great deal of difference between railing and a reproof: a Sermon without ſome warmth and keenneſs in it, is but like a Cold oration; men that ſpeak from their brain will ſpeak coldly, becauſe they only declaim againſt things for faſhions ſake, without any ſenſe or touch upon their hearts; an affectionate pleading, for Chriſt, is like ſtrong-water; whereas a formal narration is but like River water, without any ſtrength and vigor: They that love Chriſt, will be zealous for his Truths and Ordinances, and zeal cannot deliver▪ it ſelf without ſome ſmartneſs and p. 390earneſtneſs; but a cold indifferency, is more …ame and …lat: But then this muſt be done with great caution, you had need look to your ſpirits. Partly becauſe Satan loveth to corrupt a Religious affection. Partly becauſe in theſe buſineſſes God is not only engaged, but our ſelves; and many times the ſavour of the main River is loſt, when 'tis mingled with other ſtreams; too too often do we begin in the ſpirit and end in the fleſh: The Cautions which I ſhall give, reſpect. 1. The Object, or Cauſe. 2. The Perſons. 3. Manner. 4. Principle. 5. End.

1. The Cauſe muſt be regarded, that it be real and weighty; weighty it muſt be, 'tis prepoſtreovs to be all of a fire, about queſtionable truths, and matters of a leſs regard: the flaming Sword was ſet about Paradice: And real it muſt be, the ſin we reproove muſt be manifeſt, and the faults we charge, apparent, Mat. 5. 22. If any be angry with his brother without a cauſe, &c. otherwiſe Chriſt and his Apoſtles called Racha, Mat. 23. 17. O fools and blind, and Luk. 24. 15. O fools and ſlow of heart to beleeve, &c. and Gal. 3. 3. Oh fooliſh Galatians, and James 2. 20. O vain man, &c. but in all theſe caſes, there was a cauſe; falſe and raſh imputations, are but railing, zeal being a fierce and ſtrong paſſion, you muſt not let it fly upon the throat of any thing, but what is certainly evil.

2. The Perſons muſt be conſidered, weak ſinners are to be diſtinguiſhed from the malicious, and the tractable from the obſtinate; Gods tender Lambs, though ſtraying, muſt be gently reduced; put a difference, ſaith our Apoſtle, verſ. 19. Ad evangelizandum non maledicendum miſſus …s, ſaid Oecolampadius to Farrell, who was a good man, but a little too violent, Thou wert not ſent to revile, but to preach the Goſpel; but on the other ſide, there is a difference to be uſed in the caſe of Hypocrites, that gain by that repute and eſteem which they have; Chriſt himſelf inveyed againſt the Phariſees, aſperrimis verbis, in the rougheſt ways, Mat, 23. Woe unto you Scribes and Phariſees, Hypocrites, &c. we may pluck off the diſguiſe from an Hypocrite, eſpecially when they ſeduce and deceive the miſerable multitude by an opinion p. 391of holineſſe; the Phariſees and Sadduces to keep up their repute, ſubmitted to Johns Baptiſm, but doth he treat them gently? no, Mat. 3. 7. O generation of Vipers, &c. So Paul to Elymas the Sorcerer, Acts 13. O thou full of all ſubtilty and miſchief, thou child of the Devil, and enemy of allrighteouſneſs, wilt thou not ceaſe to pervert the holy ways of the Lord? in theſe cafes there is a regard had to others, that they may not periſh by too good an opinion of ſuch deceivers; and here that of Solomon is of regard▪ Prov. 28. 4. They that forſake the Law, praiſe the wicked, and they that keep the Law, ſet themſelves againſt them; a vigorous oppoſition doth better here then a cold diſlike.

3. For the manner, with our zeal we ſhould ſtill manifeſt love and compaſſion; and our way of dealing muſt rather be rational then paſſionate; there is an holy contemperation of zeal and meekneſs it we could hit upon it; the ſame ſpirit that appeared in cloven tongues of fire, appeared alſo in the form of a Dove: the work of righteouſneſſe may be ſown in peace, Jam. 3. 18. The Churches Garden thriveth by the cool gales of the North wind, as well as the ſuliry heat of the South, Cant. 4. laſt, Gods cauſe ſhould neither be neglected nor a…ſparaged by an indiſcreet carriage.

4. Concerning the principle, ſee that it be good, it muſt not be zeal for our private concernments, but for the glory of God not a ſtrange fire, but an holy: fire; Moſes was the meekeſt man upon earth in his own cauſe, Numb 12. 3. When Miriam and Aaron▪ ſpake against Moſes, the man Moſes was meek above all mon of the earth: when our zealous conteſts come from an heart bleeding for Gods diſhonour, from hatred of ſin, a fear of the publick, then they are right: Lot was vexed not with Sodoms injuries, but Sodoms filthineſſe, 2 Pet. 2. 8. When love of our neighbor, deſire of his amendment, we are loth to ſuffer ſin upon him▪ puts us upon this earneſtneſs, your heart is upright with God: but when we ſeek to diſgrace the men rather then to condemn the ſins, and we rage moſt upon the hazard of our own intereſt, and can be earneſt againſt ſome ſins and errors, and comply with worſe; 'tis not zeal for God, but for a purity.

p. 3925. Great regard muſt be had to the end; a Reproof aimeth at the conviction or converſion of a ſinner, but cenſure at his diſgrace and confuſion: our aim muſt be as right as our paſſion is ſtrong, what ever we do muſt not be done out of a ſpirit of oſtentation or popularity, or to keep up a devotion to our own intereſts: John Baptiſt ſharply reproved the Phariſees, not when contemuing his perſon, but when coming to his Baptiſm.

There remaineth nothing of the ninth Verſe to be diſcuſſedObſervat. 10. but the laſt Clauſe, [The Lord rebuke thee] Though Michael doth not rail, yet he referreth the matter to God: Whence obſerve, That in Religio…s conteſts we muſt carry we the oppoſition, though not in an unſeemly manner. Michael doth not let Satan alone, ſo we muſt not let errors alone, and the Devil to carry it clearly without rub and oppoſition; many under a pretence of meekneſs, are ſtill and ſilent in the cauſe of Chriſt: curſed is this peace, and meekneſs when we let the envious man ſow his tares, & we never give warning. Gods Meſſengers are compared to watchful Dogs when the Wolf cometh we muſt bark, if the ſleepy world be troubled at it, we muſt bear their reproch.

Again, He referreth it to God, who is the fitteſt PatronObſervat. 11. of his own cauſes: In our conteſts about Religion, God muſt eſpecially be ſought unto for a bleſſing. Michael contended but ſaid, the Lord rebuke thee; diſputing times ſhould alſo be praying times: prejudices will never vaniſh, till God ſend out his light and truth, Pſal. 43. 3. and if the Devil be not prayed down as well as diſputed down, little good cometh of our conteſts.