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Epistle of Saint Iude, verse 9. Epistle of Saint Iude, verse 9.
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Yet Michael the Archangel, when contending with the Divel, he disputed about the body of Moses, durst not bring a rayling accusation against him,
Yet Michael the Archangel, when contending with the devil, he disputed about the body of Moses, durst not bring a railing accusation against him,
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but sayd, The Lord rebuke thee.
but said, The Lord rebuke thee.
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NOW I have read my Text, let mee call upon you to heare the word of God.
NOW I have read my Text, let me call upon you to hear the word of God.
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For these words, eyther through the ignorance or peevishnesse of some, were not commonly taken for such.
For these words, either through the ignorance or peevishness of Some, were not commonly taken for such.
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This verse, with some others, in this parcell of sacred Writ, being generally held Apocryphall;
This verse, with Some Others, in this parcel of sacred Writ, being generally held Apocryphal;
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insomuch that the whole Epistle was called in question, and scarcely obtayned to bee accounted within the verge of the Canon. Perhaps not without some ground:
insomuch that the Whole Epistle was called in question, and scarcely obtained to be accounted within the verge of the Canon. Perhaps not without Some ground:
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for that this story of Michael, and that Prophecy of Enoch, mentioned in the 14 verse, are not to be found any where in Scripture.
for that this story of Michael, and that Prophecy of Enoch, mentioned in the 14 verse, Are not to be found any where in Scripture.
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And although Saint Peter (out of whom our sacred Plagiary, Saint Iude hath taken most of his Epistle) have the same sense in generall termes, 2. Pet. 2. That the Angels which are greater in power and might, bring not a rayling accusation, &c. Yet that Michael did ever contend with the Divell,
And although Saint Peter (out of whom our sacred Plagiary, Saint Iude hath taken most of his Epistle) have the same sense in general terms, 2. Pet. 2. That the Angels which Are greater in power and might, bring not a railing accusation, etc. Yet that Michael did ever contend with the devil,
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and contending did use such moderation, we read not any where recorded, but by our Apostle in this place.
and contending did use such moderation, we read not any where recorded, but by our Apostle in this place.
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Some say therefore, that this story was a common tradition amongst the Hebrewes, and from them our Apostle had it.
some say Therefore, that this story was a Common tradition among the Hebrews, and from them our Apostle had it.
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Others, that it might be some Booke then extant, which is since perished. Clemens Alexandrinus, and Athanasius, name one intituled NONLATINALPHABET;
Others, that it might be Some Book then extant, which is since perished. Clemens Alexandrian, and Athanasius, name one entitled;
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the Ascention of Moses: out of which probably it might be taken.
the Ascension of Moses: out of which probably it might be taken.
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And why not so, since Saint Paul before him, quoted Aratus, Menander, and Epimenides. Certayne it is;
And why not so, since Saint Paul before him, quoted Aratus, Menander, and Epimenides. Certain it is;
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that many bookes of Scripture are lost:
that many books of Scripture Are lost:
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As the bookes of the Battels of the Lord, mentioned by Moses. The booke of the Righteous cited by Ioshua, the bookes of Shemaiah the Prophet, Iddo the Seer, and Nathan the Prophet:
As the books of the Battles of the Lord, mentioned by Moses. The book of the Righteous cited by Ioshua, the books of Shemaiah the Prophet, Iddo the Seer, and Nathan the Prophet:
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many of the workes of Salomon, and much of the Chronicles.
many of the works of Solomon, and much of the Chronicles.
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Out of one or other of which this story might be inserted, and receive like authority with those which are of as obscure antiquity.
Out of one or other of which this story might be inserted, and receive like Authority with those which Are of as Obscure antiquity.
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Moses doth no where report how Iannes and Iambres withstood him, Saint Paul doth, 2. Tim. 2.3. and more then that too:Moses does not where report how Jannes and Jambres withstood him, Saint Paul does, 2. Tim. 2.3. and more then that too:
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for he sayth, that our Saviour was seene of more then of five hundred brethren at once, 1. Cor. 15. And that tacentibus Evangelistis, the Evangelists saying no such thing.
for he say, that our Saviour was seen of more then of five hundred brothers At once, 1. Cor. 15. And that tacentibus Evangelists, the Evangelists saying no such thing.
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Saint Luke bids us remember what our Saviour sometime sayde, It is better to give then to receive:
Saint Lycia bids us Remember what our Saviour sometime said, It is better to give then to receive:
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but yet makes no quotation for it, Act. 20.35.
but yet makes no quotation for it, Act. 20.35.
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And it is easily to be supposed (sayth Iustinian ) that the Apostle would not use a feigned instance in so serious a matter, or not rather an undoubted truth, wheresoever received.
And it is Easily to be supposed (say Iustinian) that the Apostle would not use a feigned instance in so serious a matter, or not rather an undoubted truth, wheresoever received.
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I will not follow the matter so hard upon my Author, as scrupulously to question where he had it, since I finde it heere.
I will not follow the matter so hard upon my Author, as scrupulously to question where he had it, since I find it Here.
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I conclude with him (and that no meane Author) both modestly and confidently: Vt ut est ex Iudâ certum est hanc Historiam esse Canonicam:
I conclude with him (and that no mean Author) both modestly and confidently: Vt ut est ex Iudâ certum est hanc Historiam esse Canonicam:
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From whence soever it bee taken, it is in Iude Canonicall. From whence soever it be taken, it is in Iude Canonical.
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Truth is truth, where ever found, which distild from the pen of the holy Ghost, becomes divine verity.
Truth is truth, where ever found, which distilled from the pen of the holy Ghost, becomes divine verity.
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A story by tradition, or Apocryphal, may be true, many times is, to which if the sacred Spirit please to set his hand,
A story by tradition, or Apocryphal, may be true, many times is, to which if the sacred Spirit please to Set his hand,
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and deliver it to us as his act and deede, must necessarily be authenticall.
and deliver it to us as his act and deed, must necessarily be authentical.
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Not to hold you long in a perchance unnecessary Quaere. The words in generall, are an Historicall narration of a certaine contention, occasionally had betweene Michael the Archangel,
Not to hold you long in a perchance unnecessary Quaere. The words in general, Are an Historical narration of a certain contention, occasionally had between Michael the Archangel,
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and the Divel, at the funerall of Moses. And they offer themselves to your consideration, under these particulars:
and the devil, At the funeral of Moses. And they offer themselves to your consideration, under these particulars:
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First, The contention it selfe, Hee strove against the Divell, and disputed about the body of Moses.
First, The contention it self, He strove against the devil, and disputed about the body of Moses.
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Secondly, His demeanour, or behaviour in this contention, He durst not bring a rayling accusation, &c. In the first of these, observe, 1. The persons striving, Michael the Archangel, and the Divel.
Secondly, His demeanour, or behaviour in this contention, He durst not bring a railing accusation, etc. In the First of these, observe, 1. The Persons striving, Michael the Archangel, and the devil.
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2. The matter of their strife, or about what they strove, The body of Moses. 3. The maner of their striving,
2. The matter of their strife, or about what they strove, The body of Moses. 3. The manner of their striving,
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how they strove, and that is by way of disputation or discourse, They disputed. The second Generall.
how they strove, and that is by Way of disputation or discourse, They disputed. The second General.
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His behaviour it selfe, He durst not &c. and that is set downe, 1. Negatively, Hee durst not bring a rayling, &c 2. Affirmatively, He sayd, The Lord rebuke thee. Of which, in order,
His behaviour it self, He durst not etc. and that is Set down, 1. Negatively, He durst not bring a railing, etc. 2. Affirmatively, He said, The Lord rebuke thee. Of which, in order,
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as God shall assist me, your Christian patience encourage me, and my weake memory suffer me.
as God shall assist me, your Christian patience encourage me, and my weak memory suffer me.
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First, of the Contention it selfe: and therein, first of the persons contending, Michael &c. First, of the first person contending, Michael the Archangel.
First, of the Contention it self: and therein, First of the Persons contending, Michael etc. First, of the First person contending, Michael the Archangel.
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This name is one of those sixe names of Angels, which some have reckoned to bee found exprest in Scripture.
This name is one of those sixe names of Angels, which Some have reckoned to be found expressed in Scripture.
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It imports, according to Etymologie, Power or fortitude. Michael interpretatur quis ut Deus: Who is so strong as our God? Whether this be the Archangels proper name,
It imports, according to Etymology, Power or fortitude. Michael interpretatur quis ut Deus: Who is so strong as our God? Whither this be the Archangels proper name,
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or no, may be a question.
or no, may be a question.
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Since some have doubted whether Angels have any proper or particular names whereby to be distinguisht, assigned them by God: and have concluded the contrary.
Since Some have doubted whither Angels have any proper or particular names whereby to be distinguished, assigned them by God: and have concluded the contrary.
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viz. that those blessed spirits have not any proper or peculiar names. The which opinion Zanchy hath thought most probable, and seemes to maintayne.
viz. that those blessed spirits have not any proper or peculiar names. The which opinion Zanchy hath Thought most probable, and seems to maintain.
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And as for those names which were given them in Scripture, 1. they were given them onely for a time, to be distinguisht by,
And as for those names which were given them in Scripture, 1. they were given them only for a time, to be distinguished by,
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while they were in employment among men: 2. to denote and imply their office, and message, about which they were sent:
while they were in employment among men: 2. to denote and imply their office, and message, about which they were sent:
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and so Gabriel signifieth, the fortitude of God: even that fortitude, he would have him to exercise at this or that present time, about this or that peculiar designe.
and so Gabriel signifies, the fortitude of God: even that fortitude, he would have him to exercise At this or that present time, about this or that peculiar Design.
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So Raphael hath his name from healing or curing diseases, which was the mayne intent of his comming to Tobit. Tob. 3.17.
So Raphael hath his name from healing or curing diseases, which was the main intent of his coming to Tobit. Tob. 3.17.
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And the Angel of the Lord, namely Raphael, was sent to heale them both.
And the Angel of the Lord, namely Raphael, was sent to heal them both.
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So Michael signifying power, is brought in as a Champion of the Church of God, Dan. 12.1.
So Michael signifying power, is brought in as a Champion of the Church of God, Dan. 12.1.
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And under that name he defendeth the Elect against the Dragon, Apoc. 12.7. And so of the rest.
And under that name he defendeth the Elect against the Dragon, Apocalypse 12.7. And so of the rest.
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And thus as they are names of office, so were they not appropriate or perpetuall;
And thus as they Are names of office, so were they not Appropriate or perpetual;
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but eyther continued to them for the same purpose, or transferred to some who should performe the same office, at the good will & pleasure of Almighty God.
but either continued to them for the same purpose, or transferred to Some who should perform the same office, At the good will & pleasure of Almighty God.
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Ne { que } enim unus tantum Angelus curandis morbis praefectus est, sed alii etiam ad idem faciendum mitti aut solent aut possunt. Ne { que } enim Unus Tantum Angelus curandis morbis praefectus est, sed alii etiam ad idem faciendum mitti Or solent Or possunt.
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Nomen igitur Raphaelis unius Angeli proprium esse credendum non est:
Nome igitur Raphaelis unius Angeli proprium esse credendum non est:
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& idem de aliis dicendum esse, quis dubitet? Zanch. l. 3. de Oper. Dei, c. 1.& idem de Others Dicendum esse, quis dubitet? Zanchius l. 3. de Operate Dei, c. 1.
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And that they have names in Heaven, may seeme improbable, in this respect, because the same reason holdeth not.
And that they have names in Heaven, may seem improbable, in this respect, Because the same reason holds not.
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It might bee requisite, that whilest they were on Earth, they should have names, in regard of the weake capacity of humane Nature, who cannot otherwise or well distinguish things but by their names;
It might be requisite, that whilst they were on Earth, they should have names, in regard of the weak capacity of humane Nature, who cannot otherwise or well distinguish things but by their names;
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which was the reason why Adam at the first, imposed names upon all creatures. As likewise to confirme the reality of their appearance, which otherwise might bee thought fantasticall,
which was the reason why Adam At the First, imposed names upon all creatures. As likewise to confirm the reality of their appearance, which otherwise might be Thought fantastical,
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or a meere deceptio visus, or to confirme their predictions, by the name of him that foretold them;
or a mere deceptio visus, or to confirm their predictions, by the name of him that foretold them;
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and so the Angel tels Mary his name, I am Gabriel. And Manoah did at least desire the name of the Angel which appeared to him for that purpose.
and so the Angel tells Marry his name, I am Gabriel. And Manoah did At least desire the name of the Angel which appeared to him for that purpose.
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Or rather for some reason best knowne to him that imposed them.
Or rather for Some reason best known to him that imposed them.
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But this reason ceaseth in Heaven, where not onely God himselfe knoweth every Angel, but every Angel knowes every of his fellows in particular.
But this reason ceases in Heaven, where not only God himself Knoweth every Angel, but every Angel knows every of his Fellows in particular.
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Besides, neyther have they any voyce, as being spirits, whereby names are to be expressed; inasmuch as all things in Heaven are done after a spirituall maner, by divine revelation,
Beside, neither have they any voice, as being spirits, whereby names Are to be expressed; inasmuch as all things in Heaven Are done After a spiritual manner, by divine Revelation,
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or otherwise in an expressible sort.
or otherwise in an expressible sort.
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Thus farre goeth Zanchy. And thus farre I lead the Curious, whom I leave to their leysure to determine of so unnecessary a quaere. And if any will be further troublesome, I must answer him as the Angel did Manoah, Iudg. 13.18. about the same question;
Thus Far Goes Zanchy. And thus Far I led the Curious, whom I leave to their leisure to determine of so unnecessary a quaere. And if any will be further troublesome, I must answer him as the Angel did Manoah, Judges 13.18. about the same question;
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Why askest thou thus after their names, since they are secret? Neyther whether they have or not, can bee knowne:
Why askest thou thus After their names, since they Are secret? Neither whither they have or not, can be known:
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and in the silence of the Holy Ghost, to determine any thing, may be rash and unwarrantable. The Arcbangel.
and in the silence of the Holy Ghost, to determine any thing, may be rash and unwarrantable. The Arcbangel.
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This name is observed to be alwayes given to the better Angel, and is still found in the singular number;
This name is observed to be always given to the better Angel, and is still found in the singular number;
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which hath given occasion to some, to doubt, whether there are more thē on Archangel, or no:
which hath given occasion to Some, to doubt, whither there Are more them on Archangel, or no:
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That there are many or more, may be without question.
That there Are many or more, may be without question.
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The general & more proper collection hence, is this, that there are orders and degrees in Heaven amongst those blessed and glorious spirits:
The general & more proper collection hence, is this, that there Are order and Degrees in Heaven among those blessed and glorious spirits:
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an Archangel supposeth an Angel, and so of the rest.
an Archangel Supposeth an Angel, and so of the rest.
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However in this particular, the Schooles may seeme to have beene too curious, Who out of Saint Paul have added Thrones, Dominations, Vertues, Principalities, Coloss. 1. Out of Ezekiel Cherubims. Out of Esay Seraphims:
However in this particular, the Schools may seem to have been too curious, Who out of Saint Paul have added Thrones, Dominations, Virtues, Principalities, Coloss. 1. Out of Ezekielem Cherubims. Out of Isaiah Seraphims:
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and this done, take their pen and definitively set downe nine orders or degrees. But how they will make them good, thats the Question:
and this done, take their pen and definitively Set down nine order or Degrees. But how they will make them good, thats the Question:
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for that the deduction is weake and unwarrantable, not able to oversway the contrary opinion of many other Learned, who though they hold some kinde of order and subordination amongst the Angels,
for that the deduction is weak and unwarrantable, not able to oversway the contrary opinion of many other Learned, who though they hold Some kind of order and subordination among the Angels,
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yet they are not so bold as to assign in particular their degrees and orders:
yet they Are not so bold as to assign in particular their Degrees and order:
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and to affirme a thing so remote from our understanding, were necessary eyther some evident reason,
and to affirm a thing so remote from our understanding, were necessary either Some evident reason,
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or more firme authority then can be alleadged for so determinate a number:
or more firm Authority then can be alleged for so determinate a number:
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Esse Sedes, Dominationes, &c. That there are Thrones, and Dominations, and Principalities, &c. I doe firmely beleeve, sayth S. Austin; and that they differ in some sort,Esse Sedes, Dominations, etc. That there Are Thrones, and Dominations, and Principalities, etc. I do firmly believe, say S. Austin; and that they differ in Some sort,
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but how I know not, nor do I think my selfe disparaged by that ignorance.
but how I know not, nor do I think my self disparaged by that ignorance.
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And for my owne part, when I should have occasion to occupy my busines in such great waters as these, I would rather desire to be commended for my neat stroake in swimming over them,
And for my own part, when I should have occasion to occupy my business in such great waters as these, I would rather desire to be commended for my neat stroke in swimming over them,
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then for my skill in diving into them.
then for my skill in diving into them.
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Well, an Archangell he is, Vnus de Principibus, a chiefe or principal Angel, as Vatablus there, Dan. 10.13. The great Prince, Dan. 12.1. Bellarmine affirmes, that Michael ever since the fall of Lucifer, is Head of the glorious Angels:
Well, an Archangel he is, Vnus de Principibus, a chief or principal Angel, as Vatablus there, Dan. 10.13. The great Prince, Dan. 12.1. Bellarmine affirms, that Michael ever since the fallen of Lucifer, is Head of the glorious Angels:
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but he doeth not tell us how he came to be chosen in Lucifers room.
but he doth not tell us how he Come to be chosen in Lucifers room.
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Others, that he is the tutelar Angel of the Church Catholike, and of the Head thereof, the Pope;
Others, that he is the tutelar Angel of the Church Catholic, and of the Head thereof, the Pope;
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with many other offices which they put upon him without warrant, and to little purpose.
with many other Offices which they put upon him without warrant, and to little purpose.
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Some more probable then any of these, have thought that he was that very same Angel, which conducted the children of Israel over the Red Sea,
some more probable then any of these, have Thought that he was that very same Angel, which conducted the children of Israel over the Read Sea,
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and in the Wildernesse, in their voyage to the land of Canaan. This I am sure of, notwithstanding these opinions, he was reputed by Daniel, the chiefe Patron of the Iewes,
and in the Wilderness, in their voyage to the land of Canaan. This I am sure of, notwithstanding these opinions, he was reputed by daniel, the chief Patron of the Iewes,
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and the Defender of Gods people; and therein a type of Christ, the true Saviour of his Church.
and the Defender of God's people; and therein a type of christ, the true Saviour of his Church.
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And so wee may conclude him heere as being now set in opposition against the Divel, in a cause tending to the same purpose.
And so we may conclude him Here as being now Set in opposition against the devil, in a cause tending to the same purpose.
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And so much of the one party contending, Michael the Archangell. The other is the Divell:
And so much of the one party contending, Michael the Archangel. The other is the devil:
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Lucifer, as, tis supposed, and so the Prince of Divels, to be the Antagonist to the Prince of the Angels.Lucifer, as, this supposed, and so the Prince of Devils, to be the Antagonist to the Prince of the Angels.
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However there is impar congressus, an unequall match, and not likely to prevayle. Hee was once a puissant spirit, & of redoubted prowesse, whilest he stood intire;
However there is impar congressus, an unequal match, and not likely to prevail. He was once a puissant Spirit, & of redoubted prowess, whilst he stood entire;
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but having caught so damnable a fall as he did, hee was never since able to recover the strength he then lost,
but having caught so damnable a fallen as he did, he was never since able to recover the strength he then lost,
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and obtaine conquest in what ever quarrell he did engage himselfe, as the issue of this present conflict will proove.
and obtain conquest in what ever quarrel he did engage himself, as the issue of this present conflict will prove.
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I shall therefore passe over his person, with the observation of his malice and boldnesse;
I shall Therefore pass over his person, with the observation of his malice and boldness;
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who, as if not conscious of his owne weakenesse by his fall, dare yet beare up,
who, as if not conscious of his own weakness by his fallen, Dare yet bear up,
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and affront the Captaine of the Heavenly Host. His malice will not suffer him but to contend, though without hope of victory:
and affront the Captain of the Heavenly Host. His malice will not suffer him but to contend, though without hope of victory:
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strive the will, be it at never so great disadvantage.
strive the will, be it At never so great disadvantage.
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Our Savior himselfe must not baulke his assault, thogh he get nothing by the attempt, Mat. 4. As for Saint Michael and he, it seemes contention was ordinary betweene them;
Our Saviour himself must not balk his assault, though he get nothing by the attempt, Mathew 4. As for Saint Michael and he, it seems contention was ordinary between them;
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wee still finde them fighting together. Michael and his Angels, against the Divell and his Angels, in a solemne set Battell.
we still find them fighting together. Michael and his Angels, against the devil and his Angels, in a solemn Set Battle.
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And if we will understand there, by Michael, Christ, as S. Austin doth;
And if we will understand there, by Michael, christ, as S. Austin does;
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Per Michaelem intellige Christum. It may confirme the care of our Saviour over his Church, who will never suffer it to want a Champion,Per Michael Understand Christ. It may confirm the care of our Saviour over his Church, who will never suffer it to want a Champion,
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though himselfe go in person to the Battell.
though himself go in person to the Battle.
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And by that meanes, the Divel and his forces shall still be routed and put to flight:
And by that means, the devil and his forces shall still be routed and put to flight:
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And in this stands our comfort, that maugre all his malice, wee shall be able to be conquerours,
And in this Stands our Comfort, that maugre all his malice, we shall be able to be conquerors,
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yea more then conquerours, in him that loveth us, and gave himself for us. Roare he may, Lion as he is; fasten he cannot:
yea more then conquerors, in him that loves us, and gave himself for us. Roar he may, lion as he is; fasten he cannot:
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seeke his pray he must, if happily hee can so finde it, readily fetch it he cannot:
seek his prey he must, if happily he can so find it, readily fetch it he cannot:
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wait hee must upon God for what he hath; Gods permission is the Divels commission: where he pleaseth to give up his right, there onely the Divell takes possession:
wait he must upon God for what he hath; God's permission is the Devils commission: where he Pleases to give up his right, there only the devil Takes possession:
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and of this we are sure, that he will never fayle those who put themselves under the shadow of his wings.
and of this we Are sure, that he will never fail those who put themselves under the shadow of his wings.
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And thus much of the persons contending. Come wee now to the matter of their contention, in the next words: The body of Moses.
And thus much of the Persons contending. Come we now to the matter of their contention, in the next words: The body of Moses.
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There are that hold that Moses never died, and interpret Gods burying of him, Deut. 34.6. of his Translation or NONLATINALPHABET;
There Are that hold that Moses never died, and interpret God's burying of him, Deuteronomy 34.6. of his translation or;
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and some of the Fathers have made mention of a Booke intituled to that purpose, NONLATINALPHABET the ascension or assumption of Moses into Heaven,
and Some of the Father's have made mention of a Book entitled to that purpose, the Ascension or Assump of Moses into Heaven,
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as after we reade of Elijah. The which they rather beleeve, because they are sayd both of them to appeare, and talke with Christ in the transfiguration.
as After we read of Elijah. The which they rather believe, Because they Are said both of them to appear, and talk with christ in the transfiguration.
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Others have thought, that though Moses indeed died, yet God did not bury him, but that God appointed him the place of his Sepulchre,
Others have Thought, that though Moses indeed died, yet God did not bury him, but that God appointed him the place of his Sepulchre,
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and he there made a Cave, into the which he entred and dyed, according to the word of the Lord,
and he there made a Cave, into the which he entered and died, according to the word of the Lord,
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and had no other maner or ceremony of interring or inhumation: and so it came to passe, that no man ever yet knew of his Sepulchre.
and had no other manner or ceremony of interring or inhumation: and so it Come to pass, that no man ever yet knew of his Sepulchre.
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But it is certaine, that both these are false:
But it is certain, that both these Are false:
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For first, that Moses died is evident, So Moses the servant of the Lord died, Deut. 34.5.
For First, that Moses died is evident, So Moses the servant of the Lord died, Deuteronomy 34.5.
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And that being dead, he buried not himselfe, is likewise plain in the words that follow, that The Lord buried him. And had it not beene so, his Sepulchre had never continued to this day unknowne.
And that being dead, he buried not himself, is likewise plain in the words that follow, that The Lord buried him. And had it not been so, his Sepulchre had never continued to this day unknown.
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Let Moses bury himselfe never so secretly, the Divell would have beene privy to it, (as we see he is heere notwithstanding) and no doubt would have easily acquainted those with it, whom it might concern for the future.
Let Moses bury himself never so secretly, the devil would have been privy to it, (as we see he is Here notwithstanding) and not doubt would have Easily acquainted those with it, whom it might concern for the future.
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It is certayne enough then, that God buried him: that is, as Interpreters generally agree, by the Ministry of the Archangell in the Text,
It is certain enough then, that God buried him: that is, as Interpreters generally agree, by the Ministry of the Archangel in the Text,
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or at least together with some other appointed for that purpose, Michael yet having the chiefest hand in the designe.
or At least together with Some other appointed for that purpose, Michael yet having the chiefest hand in the Design.
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And surely some neede there was:
And surely Some need there was:
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Moses is no sooner dead, and going to his grave, but the Divel would have arrested the corps:Moses is no sooner dead, and going to his grave, but the devil would have arrested the corpse:
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and hence grew the present contention betweene Michael and him.
and hence grew the present contention between Michael and him.
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The contents of this strife, hath bred a various conceit amongst Interpreters, and as it ordinarily falleth out in matters of this nature, one sayth one thing, another, another. Ten severall opinions are cited by Lorinus concerning this matter. I forbeare to cite them.
The contents of this strife, hath bred a various conceit among Interpreters, and as it ordinarily falls out in matters of this nature, one say one thing, Another, Another. Ten several opinions Are cited by Lorinus Concerning this matter. I forbear to Cite them.
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The most generall and setled determination is:
The most general and settled determination is:
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That whereas Michael would have buried Moses privately, as God commanded, the Divel would have him buried openly and in publike view.
That whereas Michael would have buried Moses privately, as God commanded, the devil would have him buried openly and in public view.
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And whereas Michael would not have his Sepulchre knowne, the Divel laboured by all meanes to publish it. Upon this, Michael resists him:
And whereas Michael would not have his Sepulchre known, the devil laboured by all means to publish it. Upon this, Michael resists him:
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the Divel urgeth the contrary, and hence arose the strife. The Divels intent, as it could not be good, so it might easily be ghest:
the devil urges the contrary, and hence arose the strife. The Devils intent, as it could not be good, so it might Easily be guessed:
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viz. to wit, that thereby he might draw the people of Israel to Idolatry, which were happily too prone already.
viz. to wit, that thereby he might draw the people of Israel to Idolatry, which were happily too prove already.
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Which God knowing, prevented them in This, as a further occasion, conveying his body away from them.
Which God knowing, prevented them in This, as a further occasion, conveying his body away from them.
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It is easie to be conceived, that they who worshipt the Brazen Serpent, might in time to come, worship the setter up of it.
It is easy to be conceived, that they who worshipped the Brazen Serpent, might in time to come, worship the setter up of it.
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Neyther could those many signes and wonders which he did amongst them, chuse but heighten the conceit of a deity,
Neither could those many Signs and wonders which he did among them, choose but heighten the conceit of a deity,
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and cause them to worship him as a God after his death, whom they so extraordinarily honoured in his life.
and cause them to worship him as a God After his death, whom they so extraordinarily honoured in his life.
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Their present estimation must needes be easily improoved into future superstition. Besides they had sometime heard that of God to Moses, Exod. 7.1. I have made thee a God to Pharaoh, and Aaron shalbe thy Prophet.
Their present estimation must needs be Easily improved into future Superstition. Beside they had sometime herd that of God to Moses, Exod 7.1. I have made thee a God to Pharaoh, and Aaron shall thy Prophet.
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And what comment they might have made upon those words, may probably be imagined.
And what comment they might have made upon those words, may probably be imagined.
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And though a dead body may seeme but a cold argument to perswade divinity, and a spectacle of Mortality might well have dasht the conceit of a Deity;
And though a dead body may seem but a cold argument to persuade divinity, and a spectacle of Mortality might well have dashed the conceit of a Deity;
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Yet considering how foolish superstition hath ever beene, Superstitio semper stolida: Superstition was ever foolish. And how feazable a thing it is in it selfe;
Yet considering how foolish Superstition hath ever been, Superstition semper stolida: Superstition was ever foolish. And how feazable a thing it is in it self;
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it will not be hard to conceive how the body of Moses might easily have become an Idoll.
it will not be hard to conceive how the body of Moses might Easily have become an Idol.
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What were all those numberlesse Deities, Antiquity so fondly and devoutly worshipt? Were they not men, famous in their generations,
What were all those numberless Deities, Antiquity so fondly and devoutly worshipped? Were they not men, famous in their generations,
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and the glory of their times? as the Wiseman speaketh, Good Kings, Honourable Parents, Noble Benefactors, Couragious Warriours.
and the glory of their times? as the Wiseman speaks, Good Kings, Honourable Parents, Noble Benefactors, Courageous Warriors.
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And to this Arnobius & Lactantius have ascribed the first original of all Idolatry. viz. the superstitious having of mēs persons in admiration after their deaths.
And to this Arnobius & Lactantius have ascribed the First original of all Idolatry. viz. the superstitious having of men's Persons in admiration After their death's.
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Iupiter, Mercury, Saturne, &c. what were they but men, who for their benefits and deserts came at the first to be accounted for deities.Iupiter, Mercury, Saturn, etc. what were they but men, who for their benefits and deserts Come At the First to be accounted for deities.
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And what? Was Moses behinde any of these, yea what were they in respect of him? There arose not a Prophet since in Israel like Moses, whom the Lord knew face to face.
And what? Was Moses behind any of these, yea what were they in respect of him? There arose not a Prophet since in Israel like Moses, whom the Lord knew face to face.
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In all the signes and wonders which the LORD sent him to doe in the Land of Aegypt to Pharaoh, and to all his servants,
In all the Signs and wonders which the LORD sent him to do in the Land of Egypt to Pharaoh, and to all his Servants,
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and to all his land, and in all that mighty hand, and in all the great terrour which Moses shewed in the sight of all Israel.
and to all his land, and in all that mighty hand, and in all the great terror which Moses showed in the sighed of all Israel.
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Deut. ult. v. 10. 11. 12. Could all Israel know this and not bee rapt with more then an ordinary conceit of his person,Deuteronomy ult. v. 10. 11. 12. Could all Israel know this and not be rapt with more then an ordinary conceit of his person,
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after his death, whom they welnigh adored in his life.
After his death, whom they Wellnigh adored in his life.
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To put this out of question, it was, without doubt, the cause why God hid his body.
To put this out of question, it was, without doubt, the cause why God hid his body.
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Neither can there bee any reason assigned why hee should so doe, saith Cor. a Lapide, but lest the Iews should worship him.
Neither can there be any reason assigned why he should so do, Says Cor. a Lapide, but lest the Iews should worship him.
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This the Divel wel knew, and that made him so earnestly contend for his body, only that he might make an Idoll of it.
This the devil well knew, and that made him so earnestly contend for his body, only that he might make an Idol of it.
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And if this may yet be thought incredible, let his dayly practice prove it by experience.
And if this may yet be Thought incredible, let his daily practice prove it by experience.
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What greater superstition hath hee brought in, in these later dayes, then by these meanes? What pilgrimages;
What greater Superstition hath he brought in, in these later days, then by these means? What Pilgrimages;
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prayers, devotions, have beene given in way of homage to the Shrines of deceased Martyrs? What a treasure of precious reliques hath hee raked out of the dusty graves of departed Saints, with which he besots the misled fancyes of these dayes? We cannot but see to what excellent purpose the body of Moses would have served;
Prayers, devotions, have been given in Way of homage to the Shrines of deceased Martyrs? What a treasure of precious Relics hath he raked out of the dusty graves of departed Saints, with which he besots the misled fancies of these days? We cannot but see to what excellent purpose the body of Moses would have served;
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when we see so many armes, legges, hands, feet, & fingers of Martyrs, to be had in such reverent if not divine estimation.
when we see so many arms, legs, hands, feet, & fingers of Martyrs, to be had in such reverend if not divine estimation.
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Good reason there was therfore, that Michael should stand up in the defence of it,
Good reason there was Therefore, that Michael should stand up in the defence of it,
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& vindicate it out of his hands who would so have prostituted it to idolatrous uses.
& vindicate it out of his hands who would so have prostituted it to idolatrous uses.
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Thus wee see what the Divel would have done had he had his will. Yet see the diligence of the cunning deceyver:
Thus we see what the devil would have done had he had his will. Yet see the diligence of the cunning deceiver:
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Omnem movebit lapidem: Hee will not leave any stone unmooved, to promote his intentions, no not a grave stone.Omnem movebit lapidem: He will not leave any stone unmoved, to promote his intentions, no not a grave stone.
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The Divel would fayne bee trying experiments on Moses body. The grave shall not bee free from his malice, if he can prevayle:
The devil would fain be trying experiments on Moses body. The grave shall not be free from his malice, if he can prevail:
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neyther at least shall they be free from Impusture, where realities fayle.
neither At least shall they be free from Impusture, where realities fail.
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If God will not let him touch the dead bodies of his Saints, yet he doth often make use of their shapes:
If God will not let him touch the dead bodies of his Saints, yet he does often make use of their shapes:
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If the substance be denied him, the apparition shall serve turn to deceive.
If the substance be denied him, the apparition shall serve turn to deceive.
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If Saul stand in need, Samuel shall come up in the very mantle he used to weare in his life time.
If Saul stand in need, Samuel shall come up in the very mantle he used to wear in his life time.
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But let it be our wisdome to know these sleights, and our Christian courage to resist them.
But let it be our Wisdom to know these sleights, and our Christian courage to resist them.
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And thus much of the matter about which they contended, The body of Moses. I proceede to the maner,
And thus much of the matter about which they contended, The body of Moses. I proceed to the manner,
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how they contended, and that was by way of disputation or discourse; Altercabantur, They disputed.
how they contended, and that was by Way of disputation or discourse; Altercabantur, They disputed.
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Touching Angelicall locution (to which this particular of my Text hath reference;) It hath beene an ancient question among the Fathers,
Touching Angelical locution (to which this particular of my Text hath Referente;) It hath been an ancient question among the Father's,
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and occasioned by divers places of Holy Writ. The Seraphims stood upon it, &c. Esay 6.2.3.
and occasioned by diverse places of Holy Writ. The Seraphims stood upon it, etc. Isaiah 6.2.3.
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And one Cryed to the other, Holy, Holy, Holy, is the Lord God of Hosts.
And one Cried to the other, Holy, Holy, Holy, is the Lord God of Hosts.
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Out of which that of Saint Ambrose in his Te Deum, To thee all Angels Cry aloud, &c. To thee Cherubim and Seraphim continually doe cry.
Out of which that of Saint Ambrose in his To God, To thee all Angels Cry aloud, etc. To thee Cherubin and Seraphim continually do cry.
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So Zach. 2. Behold the Angel which spake in me, went foorth, and another Angel went foorth to meet him, and Sayde unto him.
So Zach 2. Behold the Angel which spoke in me, went forth, and Another Angel went forth to meet him, and Said unto him.
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More expresly in the new Testament.
More expressly in the new Testament.
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Saint Paul sayth, If I shall speake with the tongues of men and Angels, 1. Cor. 13. Which words have given much occasion of dispute about this matter.
Saint Paul say, If I shall speak with the tongues of men and Angels, 1. Cor. 13. Which words have given much occasion of dispute about this matter.
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However the words in themselves are interpreted as spoken hyperbolically, or by way of concession, that is supposing the Angels had tongues.
However the words in themselves Are interpreted as spoken hyperbolically, or by Way of concession, that is supposing the Angels had tongues.
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But in this point Saint Hierome seemeth to have gone as farre as sobriety may safely venture, and I conclude with him:
But in this point Saint Jerome seems to have gone as Far as sobriety may safely venture, and I conclude with him:
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Illud immobiliter tenendum esse nullo modo in silentio agi militiae coelestis officia, &c. This is to bee holden, without doubt, from the forenamed places of Scripture.Illud immobiliter tenendum esse nullo modo in silentio agi militiae coelestis Offices, etc. This is to be held, without doubt, from the forenamed places of Scripture.
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That the services of the Heavenly Hoast are not performed in silence, and that the Angels have their maner of tongues,
That the services of the Heavenly Host Are not performed in silence, and that the Angels have their manner of tongues,
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though farre different from all humane.
though Far different from all humane.
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Now, as for their maner of spirituall speech, or expression of their Angelical thoughts one to another, thats the difficulty.
Now, as for their manner of spiritual speech, or expression of their Angelical thoughts one to Another, thats the difficulty.
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And I hope there is none heere that will desire any satisfaction in a matter of so sublime speculation.
And I hope there is none Here that will desire any satisfaction in a matter of so sublime speculation.
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As for my owne part, I thinke that most true which Saint Austin pronounceth concerning this doubt:
As for my own part, I think that most true which Saint Austin pronounceth Concerning this doubt:
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Ne { que } sciri, ne { que } affirmari posse, quanam ratione Angeli vel ad aurem forinsecus vel in animo intus loquantur hominibus, aut aliquando locuti sunt: Ne { que } sciri, ne { que } affirmari posse, quanam ratione Angeli vel ad Ear forinsecus vel in animo intus loquantur hominibus, Or aliquando locuti sunt:
ccx { fw-fr } fw-la, fw-fr { fw-fr } fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la:
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That it cannot be knowne or declared any way, how they speak;
That it cannot be known or declared any Way, how they speak;
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eyther outwardly in our eares, or inwardly in our hearts, or amongst themselves one with another.
either outwardly in our ears, or inwardly in our hearts, or among themselves one with Another.
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Multa nobis cognoscenda in coelo reservavit: Multa nobis Cognoscenda in coelo reservavit:
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sayth Zanchy very well, God hath reserved many things to be then known when we come to heaven;
say Zanchy very well, God hath reserved many things to be then known when we come to heaven;
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and of which sort is this Quaere.
and of which sort is this Quaere.
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It may suffice for our present purpose to know that this contention or disputation, was reall, not imaginary or feigned.
It may suffice for our present purpose to know that this contention or disputation, was real, not imaginary or feigned.
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And as for what past in their discourse, though we know nothing, yet we may well suspect the contention to be very sharpe on both sides:
And as for what past in their discourse, though we know nothing, yet we may well suspect the contention to be very sharp on both sides:
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Michael standing in the cause of God, in the fulfilling of his command: and the Divel standing in his owne, the advancement of his malicious desires.Michael standing in the cause of God, in the fulfilling of his command: and the devil standing in his own, the advancement of his malicious Desires.
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Who, notwithstanding the badnesse of his cause, yet being defeated of his intent, must needs bee especially enraged, to have a limitation set on his power, in a matter that so much concerned him to effect;
Who, notwithstanding the badness of his cause, yet being defeated of his intent, must needs be especially enraged, to have a limitation Set on his power, in a matter that so much concerned him to Effect;
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and to be enjoined silence in a secret, the disclosing of which, must needs have beene so advantagious.
and to be enjoined silence in a secret, the disclosing of which, must needs have been so advantageous.
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Heereupon we may necessarily conceive him (as his nature is) to have burst out into bitter blasphemies and cursed speaking.
Hereupon we may necessarily conceive him (as his nature is) to have burst out into bitter Blasphemies and cursed speaking.
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And as it is commonly knowne to bee the practise of those that be of the weaker side,
And as it is commonly known to be the practice of those that be of the Weaker side,
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and are put to the worst, to make up that in opprobrious slanders, ignominious taunts,
and Are put to the worst, to make up that in opprobrious slanders, ignominious taunts,
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and blasphemous rayling, which his weakenesse and impotency could not bring to passe against so potent an Adversary.
and blasphemous railing, which his weakness and impotency could not bring to pass against so potent an Adversary.
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And this must also be very remarkeable, as it seemes to bee the ground of the Holy Ghosts observation;
And this must also be very remarkable, as it seems to be the ground of the Holy Ghosts observation;
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who much cōmends the Archangel in that he did not, par pari referre, returne the like for the like, evill for evill, rayling for rayling, reviling for reviling,
who much commends the Archangel in that he did not, par Pair refer, return the like for the like, evil for evil, railing for railing, reviling for reviling,
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but rather sayd mildely, The Lord rebuke thee.
but rather said mildly, The Lord rebuke thee.
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The Holy Ghost wittingly conceales the scandalous and blasphemous language of the Divel, as being not to be imitated by us,
The Holy Ghost wittingly conceals the scandalous and blasphemous language of the devil, as being not to be imitated by us,
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and to which we are prone enough of our owne selves.
and to which we Are prove enough of our own selves.
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And expresseth the patient answer of Michael at large, to remayne upon record for a paterne for all men to follow.
And Expresses the patient answer of Michael At large, to remain upon record for a pattern for all men to follow.
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And of which in the next place I have undertaken to treat of:
And of which in the next place I have undertaken to Treat of:
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to wit, the behaviour of the Archangel in this contention, Hee durst not bring a rayling accusation against him,
to wit, the behaviour of the Archangel in this contention, He durst not bring a railing accusation against him,
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but sayd, The Lord rebuke thee: which is my second Generall. NONLATINALPHABET; He durst not bring a rayling acccusation.but said, The Lord rebuke thee: which is my second General.; He durst not bring a railing acccusation.
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In these words lie the force and substance of the Text: And they contayne in them a perfect patterne of Evangelicall modesty:
In these words lie the force and substance of the Text: And they contain in them a perfect pattern of Evangelical modesty:
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The which I shall commend unto you according as the circumstances which may bee gathered out of the Text have set it foorth.
The which I shall commend unto you according as the Circumstances which may be gathered out of the Text have Set it forth.
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And first, I shall consider it as seated in the subject of the Text, in the Pronoune Ille, Hee. The which that hee may appeare the more eminent, the Holy Ghost sets him foorth with all his titles,
And First, I shall Consider it as seated in the Subject of the Text, in the Pronoun Isle, He. The which that he may appear the more eminent, the Holy Ghost sets him forth with all his titles,
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and writeth his name at length, Michael the Archangel: or as the Originall more expressively, & emphatically, NONLATINALPHABET, with a double Article.
and Writeth his name At length, Michael the Archangel: or as the Original more expressively, & emphatically,, with a double Article.
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A mighty and powerfull Angel, no doubt; yet in the exercise of that power, how calme, how patient.
A mighty and powerful Angel, no doubt; yet in the exercise of that power, how Cam, how patient.
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The Divell himselfe with all his rayling cannot force a bitter speech from him.
The devil himself with all his railing cannot force a bitter speech from him.
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The accuser of mankind, the scorne of Angels, with all his urging invectives, cannot extract from him any other, but The Lord rebuke thee.
The accuser of mankind, the scorn of Angels, with all his urging invectives, cannot extract from him any other, but The Lord rebuke thee.
dt n1 pp-f n1, dt n1 pp-f n2, p-acp d po31 vvg n2, vmbx vvi p-acp pno31 d n-jn, cc-acp dt n1 vvb pno21.
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I cannot better expresse this extraordinary vertue in him, then by looking how farre the contrary doth prevayle in our selves.
I cannot better express this extraordinary virtue in him, then by looking how Far the contrary does prevail in our selves.
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With whom it is usuall in this case, in stead of suffering tearmes of reproach, to vie rayling with rayling,
With whom it is usual in this case, in stead of suffering terms of reproach, to vie railing with railing,
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and reviling with reviling, from which wee seldome desist till our tart language hath fretted off the skin of our Brothers reputation.
and reviling with reviling, from which we seldom desist till our tart language hath fretted off the skin of our Brother's reputation.
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How doth a poore word misplaced oftentimes like a stone throwne into the water, multiply it selfe into almost numberlesse billowes of contention;
How does a poor word misplaced oftentimes like a stone thrown into the water, multiply it self into almost numberless billows of contention;
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and of one word in the speech, become a hundred in the reply.
and of one word in the speech, become a hundred in the reply.
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It were well to be imagined what we would doe, if wee had somewhat of Saint Michaels power, who have so little of his patience.
It were well to be imagined what we would do, if we had somewhat of Saint Michaels power, who have so little of his patience.
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Which if wee chance to get at any time, good God, how do we lord it? We are presently at our senties qui vir siem, you shall know what a maner of man I am.
Which if we chance to get At any time, good God, how do we lord it? We Are presently At our senties qui vir siem, you shall know what a manner of man I am.
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And in conclusion, and as if we had our power for no other end, but to serve our owne turnes in this kinde, wee imploy it to little other use,
And in conclusion, and as if we had our power for no other end, but to serve our own turns in this kind, we employ it to little other use,
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then to revenge our selves upon our weaker brother.
then to revenge our selves upon our Weaker brother.
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In this generall defect, I can but guide you to the example heere set before us.
In this general defect, I can but guide you to the Exampl Here Set before us.
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Michael did not so, who being an Archangel, and of greater power then wee (in the words of Saint Peter) durst not bring so much as a rayling accusation. So much for the person.Michael did not so, who being an Archangel, and of greater power then we (in the words of Saint Peter) durst not bring so much as a railing accusation. So much for the person.
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Secondly consider in the time, when it was shewne, in these words, When contending.
Secondly Consider in the time, when it was shown, in these words, When contending.
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The Sea is calme when no winde blowes upon it, and the roughest dispositions are temperate, when not provoked.
The Sea is Cam when no wind blows upon it, and the Roughest dispositions Are temperate, when not provoked.
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Contention stirreth up wrath, and what will wee not doe when wee are angry? To be angry and not fin, est plus quam hu, manum:
Contention stirs up wrath, and what will we not doe when we Are angry? To be angry and not fin, est plus quam hu, manum:
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more then mans nature is now supposed, capable of.
more then men nature is now supposed, capable of.
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Let but a matter of variance happen betwixt us, How quickly are wee moved? Let us but fall out,
Let but a matter of variance happen betwixt us, How quickly Are we moved? Let us but fallen out,
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and then wee tell one another their owne:
and then we tell one Another their own:
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and that in such reprochfull speeches, as if we meant to right our selves by rayling, just like yong gamesters who throw away their cudgels, and go to hand blows:
and that in such reproachful Speeches, as if we meant to right our selves by railing, just like young gamesters who throw away their cudgels, and go to hand blows:
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we leave our legall way of defence, and fall fowle upon each others persons:
we leave our Legal Way of defence, and fallen fowl upon each Others Persons:
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and who commonly so violent, as they (who like the Divel in my Text) have the worst cause.
and who commonly so violent, as they (who like the devil in my Text) have the worst cause.
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Foole and Raca, as if we past neyther for Hell, nor the Councill, may be taken for civill termes, amongst us at such a time.Fool and Raca, as if we passed neither for Hell, nor the Council, may be taken for civil terms, among us At such a time.
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Then is commonly the time, we bring our rayling accusation against our brother: then effluet, all shall out.
Then is commonly the time, we bring our railing accusation against our brother: then effluet, all shall out.
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Then whatsoever favour, friendship, or familiarity, hath betrayed to our knowledge, makes escape into the eare of the stander by, to the disgrace of each other.
Then whatsoever favour, friendship, or familiarity, hath betrayed to our knowledge, makes escape into the ear of the stander by, to the disgrace of each other.
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This and the like, if not worse, is the effect of our contention. But what doth Michael: this did not he. He contends, but reviles not; reasons, but railes not; disputes, but exclaimes not;
This and the like, if not Worse, is the Effect of our contention. But what does Michael: this did not he. He contends, but reviles not; Reasons, but rails not; disputes, but exclaims not;
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yea prevailes against his adversary, yet meddles not with his person.
yea prevails against his adversary, yet meddles not with his person.
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And how well were it if our variances and disagreements could bee debated with the like moderation? In the meane time I leave those that are guilty heerein, to consider,
And how well were it if our variances and disagreements could be debated with the like moderation? In the mean time I leave those that Are guilty herein, to Consider,
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since they are not Michaels, who they must needs be? and while they follow not him, whose imitators they must necessarily acknowledge themselves.
since they Are not Michaels, who they must needs be? and while they follow not him, whose imitators they must necessarily acknowledge themselves.
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I passe to the next particular, in which the patience of Michael is shewne, and that is in regard of the person hee contended withall, The Divell. If any thing might be likely to move him, it were to be ghest the unworthinesse of his Adversary might.
I pass to the next particular, in which the patience of Michael is shown, and that is in regard of the person he contended withal, The devil. If any thing might be likely to move him, it were to be guessed the unworthiness of his Adversary might.
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Let us bee heerein our owne judges, what wee our selves would doe in the like case:
Let us be herein our own judges, what we our selves would do in the like case:
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what doe we disdayne more, then that our inferiour should affront us? Should we see a base beggar dare to contend with us, in any matter that concernes us,
what do we disdain more, then that our inferior should affront us? Should we see a base beggar Dare to contend with us, in any matter that concerns us,
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how hardly should we forbeare to set upon him with contumelious words, and tell him his owne in downe right termes.
how hardly should we forbear to Set upon him with contumelious words, and tell him his own in down right terms.
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And yet there is some comparison between him and us, where as there was none betwixt him and the Divell.
And yet there is Some comparison between him and us, where as there was none betwixt him and the devil.
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Admit a peasant should raile on a mighty Prince, would we not admire his patience? or would there not be sonnes of Zerviah enow by, to call him dead dog for his paynes.
Admit a Peasant should rail on a mighty Prince, would we not admire his patience? or would there not be Sons of Zeruiah enough by, to call him dead dog for his pains.
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And certainly, what could bee more unworthy this glorious Saint, then the opposition of a damned spirit:
And Certainly, what could be more unworthy this glorious Saint, then the opposition of a damned Spirit:
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the power of darkenesse set against the power of God, the accuser of the brethren, against the Champion of the Church:
the power of darkness Set against the power of God, the accuser of the brothers, against the Champion of the Church:
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Hell to vaunt it selfe against Heaven:
Hell to vaunt it self against Heaven:
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and how could Michael chuse but tell him so? Thou enemy of Mankinde, thou minister of darkenesse, thou heyre of perdition, thou vassall, thou murderer, thou tempter, thou destroyer, who art thou that opposest thy selfe against the messenger of the living God? And yet Michael forbeares.
and how could Michael choose but tell him so? Thou enemy of Mankind, thou minister of darkness, thou heir of perdition, thou vassal, thou murderer, thou tempter, thou destroyer, who art thou that opposest thy self against the Messenger of the living God? And yet Michael forbears.
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And what shall I now adde to perfect the commendations of so high deserts? What can I further adde to illustrate the unparaleld patience of the Archangel?
And what shall I now add to perfect the commendations of so high deserts? What can I further add to illustrate the unparaleld patience of the Archangel?
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And yet I may seeme to have sayd too much by all I have sayd hitherto already by that that followes:
And yet I may seem to have said too much by all I have said hitherto already by that that follows:
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He Durst not bring a rayling accusation. That he did not was a marvell: but if hee durst not, no wonder if he did not.He Durst not bring a railing accusation. That he did not was a marvel: but if he durst not, no wonder if he did not.
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And this may seeme, indignum Michaele, unworthy of Michael, and derogate from his worthy example. Feare is little better then patience perforce.
And this may seem, indignum Michael, unworthy of Michael, and derogate from his worthy Exampl. fear is little better then patience perforce.
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But this is as praise worthy as the rest.
But this is as praise worthy as the rest.
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He durst not, because he would not, Et ideo nollet cum posset ne nos faciles essemus ad maledicendum cuiquam:
He durst not, Because he would not, Et ideo Nollet cum posset ne nos faciles essemus ad maledicendum cuiquam:
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Therefore hee would not when he could, that he might not bee an example to us of doing the like. And Saint Hierome more emphatically:
Therefore he would not when he could, that he might not be an Exampl to us of doing the like. And Saint Jerome more emphatically:
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Merebatur quidem diabolus maledictum, sed per Archangeli os blasphemia exire, non debuit: The Divell indeed deserved malediction, but it became not an Archangel to pronounce it:Merebatur quidem diabolus Maledictum, sed per Archangeli os Blasphemy exire, non Debt: The devil indeed deserved malediction, but it became not an Archangel to pronounce it:
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He deserved a rayling accusation, but it stood not with the dignity of so great a person to bring it.
He deserved a railing accusation, but it stood not with the dignity of so great a person to bring it.
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Blasphemy and cursed speaking ought not to proceed from sacred lips:
Blasphemy and cursed speaking ought not to proceed from sacred lips:
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Michael will regard his own person before his revenge, which how just soever, yet was not he a fit instrument to inflict it.Michael will regard his own person before his revenge, which how just soever, yet was not he a fit Instrument to inflict it.
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And now, Beloved, let the same minde bee in you which was in him. It concernes us likewise to stand upon eur reputation.
And now, beloved, let the same mind be in you which was in him. It concerns us likewise to stand upon eur reputation.
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Let us consider what we are, Christians: an honourable title, and not to bee staynd with blasphemy.
Let us Consider what we Are, Christians: an honourable title, and not to be stained with blasphemy.
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When the frowardnesse of our nature would prompt us to uncivill language, meminerimus nos Christianos esse, remember wee that wee are Christians:
When the frowardness of our nature would prompt us to Uncivil language, meminerimus nos Christians esse, Remember we that we Are Christians:
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and then say, Merentur quidem impii maledicta, sed per os Christianorum exire non debent: Wicked men deserve cursing for cursing, but that must not proceed out of Christians mouthes.
and then say, Merentur quidem Impious maledicta, sed per os Christians exire non debent: Wicked men deserve cursing for cursing, but that must not proceed out of Christians mouths.
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Wee are Christians, and ought therefore rather to learne of Christ, to be lowly and meeke;
we Are Christians, and ought Therefore rather to Learn of christ, to be lowly and meek;
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Learne of me for I am lowly and meeke; not rendring evill for evill, nor rebuke for rebuke, 1. Pet. 3.9. Wee are heyres of blessing, 1. Pet. 8.9.
Learn of me for I am lowly and meek; not rendering evil for evil, nor rebuke for rebuke, 1. Pet. 3.9. we Are Heirs of blessing, 1. Pet. 8.9.
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And therefore blesse them that curse you, Matt. 5.44. Yea blesse, I say, and curse not, Rom. 12.14. Let your patient minde be knowne to all men, Phil. 4.5. Wee are reviled, and yet we blesse, sayth Saint Paul, 1. Cor. 4.12.
And Therefore bless them that curse you, Matt. 5.44. Yea bless, I say, and curse not, Rom. 12.14. Let your patient mind be known to all men, Philip 4.5. we Are reviled, and yet we bless, say Saint Paul, 1. Cor. 4.12.
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And all this because wee are Christians: Memento nominis tui. I have heard of some, that have forgotten it:
And all this Because we Are Christians: Memento Nominis tui. I have herd of Some, that have forgotten it:
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remember thy name which thou so often forgettest, tis Christian. Speak but Christian from thy heart, and then revile if thou canst. Michael could have rayled;
Remember thy name which thou so often forgettest, this Christian. Speak but Christian from thy heart, and then revile if thou Canst. Michael could have railed;
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but stay, Ego sum Michael: and then NONLATINALPHABET; He durst not bring a rayling accusation. But yet another reason remaynes; why Michael would not curse.
but stay, Ego sum Michael: and then; He durst not bring a railing accusation. But yet Another reason remains; why Michael would not curse.
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Hee remembers, as hee was now Michael, so the Divell was once Lucifer. And therefore he would not doe it:
He remembers, as he was now Michael, so the devil was once Lucifer. And Therefore he would not do it:
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Ob excellentiam naturae quam agnoscebat in diabolo: for the excellency of that nature he acknowledged in the person of the Divel. Ob excellentiam naturae quam agnoscebat in diabolo: for the excellency of that nature he acknowledged in the person of the devil.
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Quamvis alioqui jure posset maledicere, although otherwise for his sinne and defection from God, he could have deservedly reviled him.Quamvis Otherwise jure posset maledicere, although otherwise for his sin and defection from God, he could have deservedly reviled him.
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The Divel was once an Angel of glorious excellency: at cecidit, but he fell from that estate.
The devil was once an Angel of glorious excellency: At cecidit, but he fell from that estate.
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Once he was in the height of splendour, and had his name from it, The bright morning starre;
Once he was in the height of splendour, and had his name from it, The bright morning star;
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at ceciedit ista stella, but that star is fallen. As a creature, so yet he is excellent, though accursed as a Divel;At ceciedit ista stella, but that star is fallen. As a creature, so yet he is excellent, though accursed as a devil;
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he is an Angel still though an evill one.
he is an Angel still though an evil one.
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And according to this is that of a good Author true, Maledicere est adeo illicitum, ut peccatum sit maledicere diabolo:
And according to this is that of a good Author true, Maledicere est adeo illicitum, ut peccatum sit maledicere diabolo:
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It is so farre unlawfull to curse, that it is a sin to curse the Divell.
It is so Far unlawful to curse, that it is a since to curse the devil.
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Yea the Son of Syrach himselfe saith: When the ungodly curseth the Divel, he curseth his owne soule, Ecclus. 21.27.
Yea the Son of Sirach himself Says: When the ungodly Curseth the devil, he Curseth his own soul, Ecclus 21.27.
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And the reason heereof is well rendred by Lorinus: Quia similis est ipsi Diabolo impio,
And the reason hereof is well rendered by Lorinus: Quia Similis est ipsi Diabolo Impio,
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nec dignus est hic maledicto nisi propter impietatem, &c. Because in regard of sin, he, that is the ungodly man, is like the Divel,nec Dignus est hic maledicto nisi propter impietatem, etc. Because in regard of since, he, that is the ungodly man, is like the devil,
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& He deserveth not to be cursed but for his sin:
& He deserveth not to be cursed but for his since:
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& what man is he that sinneth not? so that so far as a man judgeth the Divel, so far he condemneth himselfe.
& what man is he that Sinneth not? so that so Far as a man Judgeth the devil, so Far he Condemneth himself.
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And whereas wee curse him as a cause of our sinne, (as too many doe) and yet neverthelesse obey him, we may bee thought to returne the malediction on our selves,
And whereas we curse him as a cause of our sin, (as too many do) and yet nevertheless obey him, we may be Thought to return the malediction on our selves,
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as being accessary to our owne sinne. Let us not therefore rayle on the Divel, but resist him:
as being accessary to our own sin. Let us not Therefore rail on the devil, but resist him:
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let us not accuse him, but defie him.
let us not accuse him, but defy him.
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If wee will curse him as the author and cause of our sinne, let us not obey him when he tempts us to it.
If we will curse him as the author and cause of our sin, let us not obey him when he tempts us to it.
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And if this must bee our demeanour and behaviour towards the Divel, It may teach us also a further lesson,
And if this must be our demeanour and behaviour towards the devil, It may teach us also a further Lesson,
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namely how to deale with our brethren;
namely how to deal with our brothers;
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that we ought to distinguish betweene the person and the offence, the man and his sin.
that we ought to distinguish between the person and the offence, the man and his since.
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The person of our brother should bee sacred with us, and therefore inviolable, however his maners bee wicked and intolerable.
The person of our brother should be sacred with us, and Therefore inviolable, however his manners be wicked and intolerable.
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And although the wicked have deserved evill at our hands, let us not revile them, as being men, and bearing the same stampe and image of the Creator.
And although the wicked have deserved evil At our hands, let us not revile them, as being men, and bearing the same stamp and image of the Creator.
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And yet they are more then so too, they are Christians, so also to be forborne.
And yet they Are more then so too, they Are Christians, so also to be forborn.
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If their sinnes offend us, thats all we can plead; Well, let him that first findes fault, cast the first stone.
If their Sins offend us, thats all we can plead; Well, let him that First finds fault, cast the First stone.
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Certaynly in many things we offend all, as sayth Saint Iames. And if any man dare be so bold as to say with the proud Pharisie, I am not as this Publican my brother;
Certainly in many things we offend all, as say Saint James And if any man Dare be so bold as to say with the proud Pharisee, I am not as this Publican my brother;
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I wil say with the Publicane, Lord be merciful to me a sinner.
I will say with the Publican, Lord be merciful to me a sinner.
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And therefore as for those whose heat will not suffer them to let passe by injuries done unto them by their ungodly brethren, Let them take heede how they encroach upon Gods right:
And Therefore as for those whose heat will not suffer them to let pass by injuries done unto them by their ungodly brothers, Let them take heed how they encroach upon God's right:
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we may be too violent in our owne cause, and many times meet with an Adversary that may bee too potent for us.
we may be too violent in our own cause, and many times meet with an Adversary that may be too potent for us.
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And the safest way in this case is, to commit our cause to God, who is able,
And the Safest Way in this case is, to commit our cause to God, who is able,
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and to whom properly it belongeth to wreake our injuries, and require them at the hands of the wicked that rise up against us.
and to whom properly it belongeth to wreak our injuries, and require them At the hands of the wicked that rise up against us.
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David will say, The Lord Iudg betweene me and thee, and the Lord avenge me &c. let us refer our cause to God. David will say, The Lord Judge between me and thee, and the Lord avenge me etc. let us refer our cause to God.
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And as hee did in the like case, being slanderously intreated of his enemies, Psal. 55. So let us cast our burden upon the Lord:
And as he did in the like case, being slanderously entreated of his enemies, Psalm 55. So let us cast our burden upon the Lord:
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It is the last particular observable in Michaels behaviour, Hee durst not bring a rayling accusation,
It is the last particular observable in Michaels behaviour, He durst not bring a railing accusation,
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but sayd, The Lord rebuke thee. The Archangel, though a mighty one, as his name imports: the power of God:but said, The Lord rebuke thee. The Archangel, though a mighty one, as his name imports: the power of God:
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yet when hee would rebuke the Divell, he calls to mind then, he was a Servant,
yet when he would rebuke the devil, he calls to mind then, he was a Servant,
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and so it was not in his commission:
and so it was not in his commission:
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and though one of his names gave him power to do his office, yet the other might put him in mind of his service:
and though one of his names gave him power to do his office, yet the other might put him in mind of his service:
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Though he were an Archangel, yet but a ministring spirit, a delegate, or at most a Captayne of those that were in the same Commission with him.
Though he were an Archangel, yet but a ministering Spirit, a delegate, or At most a Captain of those that were in the same Commission with him.
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And being so, it was his office only to bury Moses. If any should resist him in the execution of it, the matter was to be referd to the higher power:
And being so, it was his office only to bury Moses. If any should resist him in the execution of it, the matter was to be referred to the higher power:
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the servants injury is the masters to revenge, not his owne; so he accounts it. Hee durst not bring a rayling accusation himselfe, but sayd, The Lord rebuke thee. The Application is pregnant.
the Servants injury is the Masters to revenge, not his own; so he accounts it. He durst not bring a railing accusation himself, but said, The Lord rebuke thee. The Application is pregnant.
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As it will not be for our honour, who take upon us the title of Christians, to revile:
As it will not be for our honour, who take upon us the title of Christians, to revile:
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so will it not bee for Gods honour, that we should take the sword out of his hands.
so will it not be for God's honour, that we should take the sword out of his hands.
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Though we are Christians, yet remember we that we are but servants:
Though we Are Christians, yet Remember we that we Are but Servants:
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and if any shall disturbe us in his service, tis our Masters injury as well as our owne;
and if any shall disturb us in his service, this our Masters injury as well as our own;
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yea and his onely, as much as belongs to revenge. Vengeance is mine, saith the Lord, yea mine, and I will repay it.
yea and his only, as much as belongs to revenge. Vengeance is mine, Says the Lord, yea mine, and I will repay it.
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In the mean time, let our armes be our patience; our shield our suffering; our guard our silence.
In the mean time, let our arms be our patience; our shield our suffering; our guard our silence.
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Let the wicked curse, it is their nature: let us hold our peace, tis our grace.
Let the wicked curse, it is their nature: let us hold our peace, this our grace.
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If Rabshekah rayle, it is the King: yea the King of Heaven that commands, answer him not a word.
If Rabshekah rail, it is the King: yea the King of Heaven that commands, answer him not a word.
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If Shemei curse it is David, yea it is the God of David, that saith, Let him alone,
If Shimei curse it is David, yea it is the God of David, that Says, Let him alone,
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and let him curse, I will requite thee good for his cursing, if not this, yet another day.
and let him curse, I will requite thee good for his cursing, if not this, yet Another day.
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In the meane space, if our tongues must needs bee speaking, let them be blessing: if we must needs bee answering, let us be praying:
In the mean Molle, if our tongues must needs be speaking, let them be blessing: if we must needs be answering, let us be praying:
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if we needs must bee revenging, let us be reconciling.
if we needs must be revenging, let us be reconciling.
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Let us love our enemies, let us blesse them that curse us, let us pray for them that despitefully use us:
Let us love our enemies, let us bless them that curse us, let us pray for them that despitefully use us:
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so shall we be children of our Father which is in Heaven, and consequently heyres of that Kingdome which he hath prepared for us;
so shall we be children of our Father which is in Heaven, and consequently Heirs of that Kingdom which he hath prepared for us;
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and not only for us, but for all those that in patience and well doing expect his appearing;
and not only for us, but for all those that in patience and well doing expect his appearing;
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when our Savior shall say unto us, Come ye blessed children of my Father, inherit the Kingdome prepared for you from the beginning of the World.
when our Saviour shall say unto us, Come you blessed children of my Father, inherit the Kingdom prepared for you from the beginning of the World.
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Now to God our heavenly Father, to Christ our mercifull Redeemer, to the holy Ghost our ever blessed Comforter, bee all prayse, power, might, majesty and dominion, &c.
Now to God our heavenly Father, to christ our merciful Redeemer, to the holy Ghost our ever blessed Comforter, be all praise, power, might, majesty and dominion, etc.
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