MICHAEL'S COMBAT WITH THE DEVIL: OR, MOSES his FUNERAL. Delivered in a Sermon Preached in St PAUL'S Church, on Sunday Morning, being the Feast of St Michael, 1639. By JOHN BLENKOW, LL. B. sometime Fellow of S. john Bap. Coll. in OXFORD. Bernard. in Epist. Dom. 2. Serm. Quantò sublimitas notior, tantò humilitas pretiosior. Resist the Devil, and he will fly from thee. jam. 4.7. LONDON, Printed by Thomas Harper. 1640. To the Right Worshipful, Sir HENRY MARTIN Knight, judge of his Majesty's Court of Admiralty, and the Prerogative Court of Canterbury. Right Worshipful, MAY it please you to take into your hand, that, which not long since you receyved into your ear, with undeserved attention and favourable censure: (the which only, next your private favours, encouraged me to fix your Name.) And to let it shroud under your Protection, which otherwise would be loath to walk at all abroad. It desires to balk the common eye, as too unworthy an object; only content to visit private friends: some, I presume it may find; your Name may make it many: yourself is instar omnium. If you please to accept it, as first or chief, it shall embolden the Author to subscribe himself The meanest of your obliged JOHN BLENKOW. Epistle of Saint jude, verse 9 Yet Michael the Archangel, when contending with the Devil, he disputed about the body of Moses, durst not bring a railing accusation against him, but said, The Lord rebuke thee. NOW I have read my Text, let me call upon you to hear the word of God. For these words, either through the ignorance or peevishness of some, were not commonly taken for such. This verse, with some others, in this parcel of sacred Writ, being generally held Apocryphal; 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: 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. And although Saint Peter (out of whom our sacred Plagiary, Saint jude 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, and contending did use such moderation, we read not any where recorded, but by our Apostle in this place. Some say therefore, that this story was a common tradition amongst the Hebrews, and from them our Apostle had it. Others, that it might be some Book then extant, which is since perished. Clemens Alexandrinus, and Athanasius, name one entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Ascension of Moses: out of which probably it might be taken. And why not so, since Saint Paul before him, quoted Aratus, Menander, and Epimenides. Certain it is; that many books of Scripture are lost: As the books of the Battles of the Lord, Num. 21.14. Jos. 10.13, mentioned by Moses. The book of the Righteous cited by joshua, the books of Shemaiah the Prophet, Iddo the Seer, and Nathan the Prophet: many of the works of Solomon, and much of the Chronicles. Out of one or other of which this story might be inserted, and receive like authority with those which are of as obscure antiquity. Moses doth no where report how jannes' and jambres withstood him, Saint Paul doth, 2. Tim. 2.3. and more than that too: for he saith, that our Saviour was seen of more than of five hundred brethren at once, 1. Cor. 15. And that tacentibus Evangelistis, the Evangelists saying no such thing. Saint Luke bids us remember what our Saviour sometime said, It is better to give then to receive: but yet makes no quotation for it, Act. 20.35. And it is easily to be supposed (saith justinian) that the Apostle would not use a feigned instance in so serious a matter, In Loc. or not rather an undoubted truth, wheresoever received. I will not follow the matter so hard upon my Author, as scrupulously to question where he had it, since I find it here. I conclude with him (and that no mean Author) both modestly and confidently: ut est ex judâ certum est hanc Historiam esse Canonicam: Cor. a Lapide in Loc. From whence soever it be taken, it is in jude Canonical. Truth is truth, where ever found, which distilled from the pen of the holy Ghost, becomes divine verity. A story by tradition, or Apocryphal, may be true, many times is, to which if the sacred Spirit please to set his hand, and deliver it to us as his act and deed, must necessarily be authentical. 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, and the Devil, at the funeral of Moses. And they offer themselves to your consideration, under these particulars: First, The contention itself, He strove against the Devil, and disputed about the body of Moses. 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. 2. The matter of their strife, or about what they strove, The body of Moses. 3. The manner of their striving, how they strove, and that is by way of disputation or discourse, They disputed. The second General. His behaviour itself, He durst not etc. and that is set down, 1. Negatively, He durst not bring a railing, &c 2. Affirmatively, He said, The Lord rebuke thee. Of which, in order, as God shall assist me, your Christian patience encourage me, and my weak memory suffer me. First, of the Contention itself: and therein, first of the persons contending, Michael etc. First, of the first person contending, Michael the Archangel. This name is one of those six names of Angels, which some have reckoned to be found expressed in Scripture. It imports, according to Etymology, Power or fortitude. Michael interpretatur quis ut Deus: Who is so strong as our God? Whether this be the Archangels proper name, or no, may be a question. Since some have doubted whether Angels have any proper or particular names whereby to be distinguished, assigned them by God: and have concluded the contrary. viz. that those blessed spirits have not any proper or peculiar names. The which opinion Zanchy hath thought most probable, and seems to maintain. And as for those names which were given them in Scripture, 1. they were given them only for a time, to be distinguished by, while they were in employment among men: 2. to denote and imply their office, and message, about which they were sent: 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 design. So Raphael hath his name from healing or curing diseases, which was the main intent of his coming to Tobit. Tob. 3.17. And the Angel of the Lord, namely Raphael, was sent to heal them both. So Michael signifying power, is brought in as a Champion of the Church of God, Dan. 12.1. And under that name he defendeth the Elect against the Dragon, Apoc. 12.7. And so of the rest. And thus as they are names of office, so were they not appropriate or perpetual; 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. Neque enim unus tantum Angelus curandis morbis praefectus est, sed alii etiam ad idem faciendum mitti aut solent aut possunt. Nomen igitur Raphaelis unius Angeli proprium esse credendum non est: & idem de aliis dicendum esse, quis dubitet? Zanch. l. 3. de Oper. Dei, c. 1. And that they have names in Heaven, may seem improbable, in this respect, because the same reason holdeth not. 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; 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, or a mere deceptio visus, or to confirm their predictions, by the name of him that foretold them; and so the Angel tells Mary his name, I am Gabriel. And Manoah did at least desire the name of the Angel which appeared to him for that purpose. Or rather for some reason best known to him that imposed them. But this reason ceaseth in Heaven, where not only God himself knoweth every Angel, but every Angel knows every of his fellows in particular. Besides, 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, or otherwise in an expressible sort. Thus fare goeth Zanchy. And thus fare I lead 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, judg. 13.18. about the same question; Why askest thou thus after their names, since they are secret? Neither whether they have or not, can be known: and in the silence of the Holy Ghost, to determine any thing, may be rash and unwarrantable. The Arcbangel. This name is observed to be always given to the better Angel, and is still found in the singular number; which hath given occasion to some, to doubt, whether there are more then on Archangel, or no: That there are many or more, may be without question. The general & more proper collection hence, is this, that there are orders and degrees in Heaven amongst those blessed and glorious spirits: an Archangel supposeth an Angel, and so of the rest. 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 Ezekiel Cherubims. Out of Esay Seraphims: and this done, take their pen and definitively set down nine orders or degrees. But how they will make them good, that's the Question: 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 amongst the Angels, yet they are not so bold as to assign in particular their degrees and orders: and to affirm a thing so remote from our understanding, were necessary either some evident reason, or more firm authority than can be alleged for so determinate a number: Esse Sedes, Dominationes, etc. That there are Thrones, and Dominations, and Principalities, etc. I do firmly believe, saith S. Austin; and that they differ in some sort, but how I know not, nor do I think myself disparaged by that ignorance. 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, then for my skill in diving into them. Well, an Archangel he is, Vnus de Principibus, De Rom. Pont l. 1. c. 9 S Post casum. a chief or principal Angel, as Vatablus there, Dan. 10.13. The great Prince, Dan. 12.1. Bellarmine affirms, that Michael ever since the fall of Lucifer, is Head of the glorious Angels: but he doth not tell us how he came to be chosen in Lucifer's room. Others, that he is the tutelar Angel of the Church Catholic, and of the Head thereof, the Pope; with many other offices which they put upon him without warrant, and to little purpose. Some more probable than any of these, have thought that he was that very same Angel, which conducted the children of Israel over the Red Sea, 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 jews, and the Defender of God's people; and therein a type of Christ, the true Saviour of his Church. And so we may conclude him here as being now set in opposition against the Devil, in a cause tending to the same purpose. And so much of the one party contending, Michael the Archangel. The other is the Devil: Lucifer, as, 'tis supposed, and so the Prince of Devils, to be the Antagonist to the Prince of the Angels. 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; but having caught so damnable a fall as he did, he was never since able to recover the strength he then lost, and obtain conquest in what ever quarrel he did engage himself, as the issue of this present conflict will prove. I shall therefore pass over his person, with the observation of his malice and boldness; who, as if not conscious of his own weakness by his fall, dare yet bear up, and affront the Captain of the Heavenly Host. His malice will not suffer him but to contend, though without hope of victory: strive the will, be it at never so great disadvantage. Our Saviour himself must not balk his assault, though he get nothing by the attempt, Mat. 4. As for Saint Michael and he, it seems contention was ordinary between them; we still find them fight together. Michael and his Angels, against the Devil and his Angels, in a solemn set Battle. And if we will understand there, by Michael, Christ, as S. Austin doth; Per Michaelem intellige Christum. It may confirm the care of our Saviour over his Church, who will never suffer it to want a Champion, though himself go in person to the Battle. And by that means, the Devil and his forces shall still be routed and put to flight: And in this stands our comfort, that maugre all his malice, we shall be able to be conquerors, yea more than conquerors, in him that loveth us, and gave himself for us. Roar he may, Lion as he is; fasten he cannot: seek his prey he must, if happily he can so find it, readily fetch it he cannot: wait he must upon God for what he hath; Gods permission is the Devil's commission: where he pleaseth to give up his right, there only the Devil takes possession: and of this we are sure, that he will never fail those who put themselves under the shadow of his wings. And thus much of the persons contending. Come we now to the matter of their contention, in the next words: The body of Moses. There are that hold that Moses never died, and interpret Gods burying of him, Deut. 34.6. of his Translation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and some of the Fathers have made mention of a Book entitled to that purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ascension or assumption of Moses into Heaven, as after we read of Elijah. The which they rather believe, because they are said both of them to appear, Matt. 17.2. and talk with Christ in the transfiguration. Others have thought, that though Moses indeed died, yet God did not bury him, but that God appointed him the place of his Sepulchre, and he there made a Cave, into the which he entered and died, according to the word of the Lord, and had no other manner or ceremony of interring or inhumation: and so it came to pass, that no man ever yet knew of his Sepulchre. But it is certain, that both these are false: For first, that Moses died is evident, So Moses the servant of the Lord died, Deut. 34.5. And that being dead, he buried not himself, is likewise plain in the words that follow, that The Lord buried him. Verse 6. And had it not been so, his Sepulchre had never continued to this day unknown. 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. It is certain enough then, that God buried him: that is, as Interpreters generally agree, by the Ministry of the Archangel in the Text, or at least together with some other appointed for that purpose, Michael yet having the chiefest hand in the design. And surely some need there was: Moses is no sooner dead, and going to his grave, but the Devil would have arrested the corpse: and hence grew the present contention between Michael and him. The contents of this strife, hath bred a various conceit amongst Interpreters, and as it ordinarily falleth out in matters of this nature, one saith one thing, another, another. Ten several opinions are cited by Lorinus concerning this matter. I forbear to cite them. The most general and settled determination is: That whereas Michael would have buried Moses privately, as God commanded, the Devil would have him buried openly and in public view. And whereas Michael would not have his Sepulchre known, the Devil laboured by all means to publish it. Upon this, Michael resists him: the Devil urgeth the contrary, and hence arose the strife. The Devil's intent, as it could not be good, so it might easily be guest: viz. to wit, that thereby he might draw the people of Israel to Idolatry, which were happily too prone already. Which God knowing, prevented them in This, as a further occasion, conveying his body away from them. It is easy to be conceived, that they who worshipped the Brazen Serpent, might in time to come, worship the setter up of it. Neither could those many signs and wonders which he did amongst them, choose but heighten the conceit of a deity, and cause them to worship him as a God after his death, whom they so extraordinarily honoured in his life. Their present estimation must needs be easily improved 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 shallbe thy Prophet. And what comment they might have made upon those words, may probably be imagined. 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; Yet considering how foolish superstition hath ever been, Superstitio semper stolida: Superstition was ever foolish. * Illos pro diis venerantur quorum sepulchra habent. Lact. And how feasible a thing it is in itself; it will not be hard to conceive how the body of Moses might easily have become an Idol. What were all those numberless Deities, Antiquity so fond and devoutly worshipped? Were they not men, famous in their generations, and the glory of their times? as the Wiseman speaketh, Good Kings, Honourable Parents, Noble Benefactors, Courageous Warriors. And to this Arnobius & Lactantius have ascribed the first original of all Idolatry. viz. the superstitious having of mens persons in admiration after their deaths. jupiter, Mercury, Saturn, etc. what were they but men, who for their benefits and deserts came at the first to be accounted for deities. 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. 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, and to all his land, and in all that mighty hand, and in all the great terror which Moses shown in the sight of all Israel. Deut. ult. v. 10. 11. 12. Can all Israel know this and not be rapt with more than an ordinary conceit of his person, after his death, whom they well-nigh adored in his life. To put this out of question, it was, without doubt, the cause why God hide his body. Neither can there be any reason assigned why he should so do, saith Cor. a Lapide, but lest the jews should worship him. This the Devil well knew, In Loc. and that made him so earnestly contend for his body, only that he might make an Idol of it. And if this may yet be thought incredible, let his daily practice prove it by experience. What greater superstition hath he brought in, in these later days, then by these means? What pilgrimages; 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; when we see so many arms, legs, hands, feet, & fingers of Martyrs, to be had in such reverend if not divine estimation. Good reason there was therefore, that Michael should stand up in the defence of it, & vindicate it out of his hands who would so have prostituted it to idolatrous uses. Thus we see what the Devil would have done had he had his will. Yet see the diligence of the cunning deceyver: Omnem movebit lapidem: He will not leave any stone unmooved, to promote his intentions, no not a grave stone. The Devil would fain be trying experiments on Moses body. The grave shall not be free from his malice, if he can prevail: neither at least shall they be free from Impusture, where realities fail. If God will not let him touch the dead bodies of his Saints, yet he doth often make use of their shapes: If the substance be denied him, the apparition shall serve turn to deceive. If Saul stand in need, Samuel shall come up in the very mantle he used to wear in his life time. But let it be our wisdom to know these sleights, and our Christian courage to resist them. And thus much of the matter about which they contended, The body of Moses. I proceed to the manner, how they contended, and that was by way of disputation or discourse; Altercabantur, They disputed. Touching Angelical locution (to which this particular of my Text hath reference;) It hath been an ancient question among the Fathers, and occasioned by divers places of Holy Writ. The Seraphims stood upon it, etc. Esay 6.2.3. And one Cried to the other, Holy, Holy, Holy, is the Lord God of Hosts. Out of which that of Saint Ambrose in his Te Deum, To thee all Angels Cry aloud, etc. To thee Cherubin and Seraphim continually do cry. So Zach. 2. Behold the Angel which spoke in me, went forth, and another Angel went forth to meet him, and Said unto him. More expressly in the new Testament. Saint Paul saith, 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. However the words in themselves are interpreted as spoken hyperbolically, or by way of concession, that is supposing the Angels had tongues. But in this point Saint Hierome seemeth to have gone as fare as sobriety may safely venture, and I conclude with him: Illud immobiliter tenendum esse nullo modo in silentio agi militiae coelestis officia, etc. This is to be holden, without doubt, from the forenamed places of Scripture. That the services of the Heavenly Host are not performed in silence, and that the Angels have their manner of tongues, though fare different from all humane. Now, as for their manner of spiritual speech, or expression of their Angelical thoughts one to another, that's the difficulty. And I hope there is none here that will desire any satisfaction in a matter of so sublime speculation. As for my own part, I think that most true which Saint Austin pronounceth concerning this doubt: Neque sciri, neque affirmari posse, quanam ratione Angeli vel ad aurem forinsecus vel in animo intus loquantur hominibus, aut aliquando locuti sunt: That it cannot be known or declared any way, how they speak; either outwardly in our ears, or inwardly in our hearts, or amongst themselves one with another. Multa nobis cognoscenda in coelo reservavit: saith Zanchy very well, God hath reserved many things to be then known when we come to heaven; and of which sort is this Quaere. It may suffice for our present purpose to know that this contention or disputation, was real, not imaginary or feigned. And as for what passed in their discourse, though we know nothing, yet we may well suspect the contention to be very sharp on both sides: 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. 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; and to be enjoined silence in a secret, the disclosing of which, must needs have been so advantageous. Hereupon we may necessarily conceive him (as his nature is) to have burst out into bitter blasphemies and cursed speaking. And as it is commonly known to be the practice of those that be of the weaker side, and are put to the worst, to make up that in opprobrious slanders, ignominious taunts, and blasphemous railing, which his weakness and impotency could not bring to pass against so potent an Adversary. And this must also be very remarkable, as it seems to be the ground of the Holy Ghosts observation; who much commends the Archangel in that he did not, par pari refer, return the like for the like, evil for evil, railing for railing, reviling for reviling, but rather said mildly, The Lord rebuke thee. The Holy Ghost wittingly conceals the scandalous and blasphemous language of the Devil, as being not to be imitated by us, and to which we are prone enough of our own selves. And expresseth the patiented answer of Michael at large, to remain upon record for a pattern for all men to follow. And of which in the next place I have undertaken to treat of: to wit, the behaviour of the Archangel in this contention, He durst not bring a railing accusation against him, but said, The Lord rebuke thee: which is my second General. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He durst not bring a railing acccusation. In these words lie the force and substance of the Text: And they contain in them a perfect pattern of Evangelicall modesty: The which I shall commend unto you according as the circumstances which may be gathered out of the Text have set it forth. And first, I shall consider it as seated in the subject of the Text, in the pronoun Ille, He. The which that he may appear the more eminent, the Holy Ghost sets him forth with all his titles, and writeth his name at length, Michael the Archangel: or as the Original more expressively, & emphatically, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a double Article. A mighty and powerful Angel, no doubt; yet in the exercise of that power, how calm, how patiented. The Devil himself with all his railing cannot force a bitter speech from him. The accuser of mankind, the scorn of Angels, with all his urging invectives, cannot extract from him any other, but The Lord rebuke thee. I cannot better express this extraordinary virtue in him, then by looking how fare the contrary doth prevail in ourselves. With whom it is usual in this case, in stead of suffering terms of reproach, to vie railing with railing, and reviling with reviling, from which we seldom desist till our tart language hath fretted off the skin of our Brother's reputation. How doth a poor word misplaced oftentimes like a stone thrown into the water, multiply itself into almost numberless billows of contention; and of one word in the speech, become a hundred in the reply. It were well to be imagined what we would do, if we had somewhat of Saint Michael's power, who have so little of his patience. 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. 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, then to revenge ourselves upon our weaker brother. In this general defect, I can but guide you to the example here set before us. Michael did not so, who being an Archangel, and of greater power than we (in the words of Saint Peter) durst not bring so much as a railing accusation. So much for the person. Secondly consider in the time, when it was shown, in these words, When contending. The Sea is calm when no wind blows upon it, and the roughest dispositions are temperate, when not provoked. Contention stirreth up wrath, and what will we not do when we are angry? To be angry and not fin, est plus quam hu, manum: more than man's nature is now supposed, capable of. Let but a matter of variance happen betwixt us, How quickly are we moved? Let us but fall out, and then we tell one another their own: and that in such reproachful speeches, as if we meant to right ourselves by railing, just like young gamesters who throw away their cudgels, and go to hand blows: we leave our legal way of defence, and fall fowl upon each others persons: and who commonly so violent, as they (who like the Devil in my Text) have the worst cause. Fool and Raca, as if we passed neither for Hell, nor the Council, may be taken for civil terms, amongst us at such a time. Then is commonly the time, we bring our railing accusation against our brother: then effluet, all shall out. Then whatsoever favour, friendship, or familiarity, hath betrayed to our knowledge, makes escape into the ear of the slander by, to the disgrace of each other. 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 rails not; disputes, but exclaims not; yea prevails against his adversary, yet meddles not with his person. 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, since they are not michael's, who they must needs be? and while they follow not him, whose imitators they must necessarily acknowledge themselves. 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 guest the unworthiness of his Adversary might. Let us be herein our own judges, what we ourselves would do in the like case: 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, how hardly should we forbear to set upon him with contumelious words, and tell him his own in down right terms. And yet there is some comparison between him and us, where as there was none betwixt him and the Devil. Admit a peasant should rail on a mighty Prince, would we not admire his patience? or would there not be sons of Zerviah enough by, to call him dead dog for his pains. And certainly, what could be more unworthy this glorious Saint, than the opposition of a damned spirit: the power of darkness set against the power of God, the accuser of the brethren, against the Champion of the Church: Hell to vaunt itself against Heaven: 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 thyself against the messenger of the living God? And yet Michael forbears. 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? And yet I may seem to have said too much by all I have said hitherto already by that that follows: 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. And this may seem, indignum Michaele, unworthy of Michael, and derogate from his worthy example. Fear is little better than patience perforce. But this is as praise worthy as the rest. He durst not, because he would not, Estius in loc. Et ideo nollet cum posset ne nos faciles essemus ad maledicendum cuiquam: Therefore he would not when he could, that he might not be an example to us of doing the like. And Saint Hierome more emphatically: Merebatur quidem diabolus maledictum, sed per Archangeli os blasphemia exire, non debuit: The Devil indeed deserved malediction, but it became not an Archangel to pronounce it: He deserved a railing accusation, but it stood not with the dignity of so great a person to bring it. Blasphemy and cursed speaking ought not to proceed from sacred lips: Michael will regard his own person before his revenge, which how just soever, yet was not he a fit instrument to inflict it. And now, Beloved, let the same mind be in you which was in him. It concerns us likewise to stand upon eur reputation. Let us consider what we are, Christians: an honourable title, and not to be stained with blasphemy. When the frowardness of our nature would prompt us to uncivil language, meminerimus nos Christianos esse, remember we that we are Christians: 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 mouths. We are Christians, and aught therefore rather to learn of Christ, to be lowly and meek; Learn of me for I am lowly and meek; Mat. 11.29. not rendering evil for evil, nor rebuke for rebuke, 1. Pet. 3.9. We are heirs of blessing, 1. Pet. 8.9. And therefore bless them that curse you, Matt. 5.44. Yea bless, I say, and curse not, Rom. 12.14. Let your patiented mind be known to all men, Phil. 4.5. We are reviled, and yet we bless, saith Saint Paul, 1. Cor. 4.12. And all this because we are Christians: Memento nominis tui. I have heard of some, that have forgotten it: 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 railed; but stay, Ego sum Michael: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; He durst not bring a railing accusation. But yet another reason remains; why Michael would not curse. He remembers, as he was now Michael, so the Devil was once Lucifer. And therefore he would not do it: Lorinus in Loc. Ob excellentiam naturae quam agnoscebat in diabolo: for the excellency of that nature he acknowledged in the person of the Devil. Quamvis alioqui jure posset maledicere, although otherwise for his sin and defection from God, he could have deservedly reviled him. The Devil was once an Angel of glorious excellency: at cecidit, but he fell from that estate. Once he was in the height of splendour, and had his name from it, The bright morning star; at ceciedit ista stella, but that star is fallen. As a creature, so yet he is excellent, though accursed as a Devil; he is an Angel still though an evil one. And according to this is that of a good Author true, Maledicere est adeo illicitum, ut peccatum sit maledicere diabolo: It is so fare unlawful to curse, that it is a sin to curse the Devil. Yea the Son of Syrach himself saith: When the ungodly curseth the Devil, he curseth his own soul, Ecclus. 21.27. And the reason hereof is well rendered by Lorinus: Quia similis est ipsi Diabolo impio, nec dignus est hic maledicto nisi propter impietatem, etc. Because in regard of sin, he, that is the ungodly man, is like the Devil, & He deserveth not to be cursed but for his sin: & what man is he that sinneth not? so that so far as a man judgeth the Devil, so far he condemneth himself. 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 ourselves, as being accessary to our own sin. Let us not therefore rail on the Devil, but resist him: let us not accuse him, but defy him. If we will curse him as the author and cause of our sin, let us not obey him when he tempts us to it. And if this must be our demeanour and behaviour towards the Devil, It may teach us also a further lesson, namely how to deal with our brethren; that we ought to distinguish between the person and the offence, the man and his sin. The person of our brother should be sacred with us, and therefore inviolable, however his manners be wicked and intolerable. 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. And yet they are more than so too, they are Christians, so also to be forborn. If their sins offend us, that's all we can plead; Well, let him that first finds fault, cast the first stone. Certainly in many things we offend all, as saith Saint james. james. 3.2. And if any man dare be so bold as to say with the proud Pharisee, I am not as this Publican my brother; I will say with the Publican, Lord be merciful to me a sinner. And therefore as for those whose heat will not suffer them to let pass by injuries done unto them by their ungodly brethren, Let them take heed how they encroach upon God's right: we may be too violent in our own cause, and many times meet with an Adversary that may be too potent for us. And the safest way in this case is, to commit our cause to God, who is able, and to whom properly it belongeth to wreak our injuries, and require them at the hands of the wicked that rise up against us. 1 Samuel. 24.12.13. David will say, The Lord judge between me and thee, and the Lord avenge me etc. let us refer our cause to God. And as he did in the like case, being slanderously entreated of his enemies, Psal. 55. So let us cast our burden upon the Lord: It is the last particular observable in Michael's behaviour, He durst not bring a railing accusation, but said, The Lord rebuke thee. The Archangel, though a mighty one, as his name imports: the power of God: yet when he would rebuke the Devil, he calls to mind then, he was a Servant, and so it was not in his commission: and though one of his names gave him power to do his office, yet the other might put him in mind of his service: 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. 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: 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. As it will not be for our honour, who take upon us the title of Christians, to revile: so will it not be for God's honour, that we should take the sword out of his hands. Though we are Christians, yet remember we that we are but servants: and if any shall disturb us in his service, 'tis our Master's injury as well as our own; yea and his only, as much as belongs to revenge. Vengeance is mine, saith the Lord, yea mine, and I will repay it. In the mean time, let our arms be our patience; our shield our suffering; our guard our silence. Let the wicked curse, it is their nature: let us hold our peace, 'tis our grace. If Rabshekah rail, it is the King: yea the King of Heaven that commands, answer him not a word. If Shemei curse it is David, yea it is the God of David, that saith, Let him alone, and let him curse, I will requite thee good for his cursing, if not this, yet another day. In the mean space, if our tongues must needs be speaking, let them be blessing: if we must needs be answering, let us be praying: if we needs must be revenging, let us be reconciling. Let us love our enemies, let us bless them that curse us, let us pray for them that despitefully use 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; and not only for us, but for all those that in patience and well doing expect his appearing; when our Saviour shall say unto us, Come ye blessed children of my Father, inherit the Kingdom prepared for you from the beginning of the World. 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. Imprimatur, Decemb. 8. 1639. THO. WYKES. ERRATA. Page 2. line 10. Read, might be in some. 7. 20. Dominions. Ibid. in marg. c. 9 §. 10. 20. And that dying. 14. 7. Imposture. 17. 15. Angelical.