Epistle
of
Saint
Iude
,
verse
9.
Yet
Michael
the
Archangel
,
when
contending
with
the
Divel
,
he
disputed
about
the
body
of
Moses
,
durst
not
bring
a
rayling
accusation
against
him
,
but
sayd
,
The
Lord
rebuke
thee
.
NOW
I
have
read
my
Text
,
let
mee
call
upon
you
to
heare
the
word
of
God
.
For
these
words
,
eyther
through
the
ignorance
or
peevishnesse
of
some
,
were
not
commonly
taken
for
such
.
This
verse
,
with
some
others
,
in
this
parcell
of
sacred
Writ
,
being
generally
held
Apocryphall
;
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
:
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
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
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
Hebrewes
,
and
from
them
our
Apostle
had
it
.
Others
,
that
it
might
be
some
Booke
then
extant
,
which
is
since
perished
.
Clemens
Alexandrinus
,
and
Athanasius
,
name
one
intituled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
Ascention
of
Moses
:
out
of
which
probably
it
might
be
taken
.
And
why
not
so
,
since
Saint
Paul
before
him
,
quoted
Aratus
,
Menander
,
and
Epimenides
.
Certayne
it
is
;
that
many
bookes
of
Scripture
are
lost
:
As
the
bookes
of
the
Battels
of
the
Lord
,
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
(
sayth
Iustinian
)
that
the
Apostle
would
not
use
a
feigned
instance
in
so
serious
a
matter
,
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
,
and
the
Divel
,
at
the
funerall
of
Moses
.
And
they
offer
themselves
to
your
consideration
,
under
these
particulars
:
First
,
The
contention
it selfe
,
Hee
strove
against
the
Divell
,
and
disputed
about
the
body
of
Moses
.
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
.
2.
The
matter
of
their
strife
,
or
about
what
they
strove
,
The
body
of
Moses
.
3.
The
maner
of
their
striving
,
how
they
strove
,
and
that
is
by
way
of
disputation
or
discourse
,
They
disputed
.
The
second
Generall
.
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
,
as
God
shall
assist
me
,
your
Christian
patience
encourage
me
,
and
my
weake
memory
suffer
me
.
First
,
of
the
Contention
it selfe
:
and
therein
,
first
of
the
persons
contending
,
Michael
&c.
First
,
of
the
first
person
contending
,
Michael
the
Archangel
.
This
name
is
one
of
those
sixe
names
of
Angels
,
which
some
have
reckoned
to
bee
found
exprest
in
Scripture
.
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
,
or
no
,
may
be
a
question
.
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
.
viz.
that
those
blessed
spirits
have
not
any
proper
or
peculiar
names
.
The
which
opinion
Zanchy
hath
thought
most
probable
,
and
seemes
to
maintayne
.
And
as
for
those
names
which
were
given
them
in
Scripture
,
1.
they
were
given
them
onely
for
a
time
,
to
be
distinguisht
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
designe
.
So
Raphael
hath
his
name
from
healing
or
curing
diseases
,
which
was
the
mayne
intent
of
his
comming
to
Tobit
.
Tob.
3.17
.
And
the
Angel
of
the
Lord
,
namely
Raphael
,
was
sent
to
heale
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
perpetuall
;
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
.
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
seeme
improbable
,
in
this
respect
,
because
the
same
reason
holdeth
not
.
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
;
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
,
or
a
meere
deceptio
visus
,
or
to
confirme
their
predictions
,
by
the
name
of
him
that
foretold
them
;
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
.
Or
rather
for
some
reason
best
knowne
to
him
that
imposed
them
.
But
this
reason
ceaseth
in
Heaven
,
where
not
onely
God
himselfe
knoweth
every
Angel
,
but
every
Angel
knowes
every
of
his
fellows
in
particular
.
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
,
or
otherwise
in
an
expressible
sort
.
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
;
Why
askest
thou
thus
after
their
names
,
since
they
are
secret
?
Neyther
whether
they
have
or
not
,
can
bee
knowne
:
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
alwayes
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
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
:
and
this
done
,
take
their
pen
and
definitively
set
downe
nine
orders
or
degrees
.
But
how
they
will
make
them
good
,
that
s
the
Question
:
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
,
yet
they
are
not
so
bold
as
to
assign
in
particular
their
degrees
and
orders
:
and
to
affirme
a
thing
so
remote
from
our
understanding
,
were
necessary
eyther
some
evident
reason
,
or
more
firme
authority
then
can
be
alleadged
for
so
determinate
a
number
:
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
,
but
how
I
know
not
,
nor
do
I
think
my selfe
disparaged
by
that
ignorance
.
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
,
then
for
my
skill
in
diving
into
them
.
Well
,
an
Archangell
he
is
,
Vnus
de
Principibus
,
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
Booke
intituled
to
that
purpose
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
ascension
or
assumption
of
Moses
into
Heaven
,
as
after
we
reade
of
Elijah
.
The
which
they
rather
beleeve
,
because
they
are
sayd
both
of
them
to
appeare
,
Moses
the
servant
of
the
Lord
died
,
Deut.
34.5
.
And
that
being
dead
,
he
buried
not
himselfe
,
is
likewise
plain
in
the
words
that
follow
,
that
The
Lord
buried
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
sayth
one
thing
,
another
,
another
.
Ten
severall
opinions
are
cited
by
Lorinus
concerning
this
matter
.
I
forbeare
to
cite
them
.
The
most
generall
and
setled
determination
is
:
That
whereas
Michael
would
have
buried
Moses
privately
,
as
God
commanded
,
the
Divel
would
have
him
buried
openly
and
in
publike
view
.
And
whereas
Michael
would
not
have
his
Sepulchre
knowne
,
the
Divel
laboured
by
all
meanes
to
publish
it
.
Upon
this
,
Michael
resists
him
:
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
:
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
easie
to
be
conceived
,
that
they
who
worshipt
the
Brazen
Serpent
,
might
in
time
to
come
,
worship
the
setter
up
of
it
.
Neyther
could
those
many
signes
and
wonders
which
he
did
amongst
them
,
chuse
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
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
shal
be
thy
Prophet
.
And
what
comment
they
might
have
made
upon
those
words
,
may
probably
be
imagined
.
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
;
Yet
considering
how
foolish
superstition
hath
ever
beene
,
Superstitio
semper
stolida
:
Superstition
was
ever
foolish
.
[
*
](A16210-e11800-b)
*
Illos
pro
diis
venerantur
quorum
sepulchra
habent
.
Lact.
And
how
feazable
a
thing
it
is
in
it selfe
;
it
will
not
be
hard
to
conceive
how
the
body
of
Moses
might
easily
have
become
an
Idoll
.
What
were
all
those
numberlesse
Deities
,
Antiquity
so
fondly
and
devoutly
worshipt
?
Were
they
not
men
,
famous
in
their
generations
,
and
the
glory
of
their
times
?
as
the
Wiseman
speaketh
,
Good
Kings
,
Honourable
Parents
,
Noble
Benefactors
,
Couragious
Warriours
.
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
.
Iupiter
,
Mercury
,
Saturne
,
&c.
what
were
they
but
men
,
who
for
their
benefits
and
deserts
came
at
the
first
to
be
accounted
for
deities
.
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
.
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
,
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
.
Deut.
ult.
v.
10.
11.
12.
Could
all
Israel
know
this
and
not
bee
rapt
with
more
then
an
ordinary
conceit
of
his
person
,
after
his
death
,
whom
they
welnigh
adored
in
his
life
.
To
put
this
out
of
question
,
it
was
,
without
doubt
,
the
cause
why
God
hid
his
body
.
Neither
can
there
bee
any
reason
assigned
why
hee
should
so
doe
,
saith
Cor.
a
Lapide
,
but
lest
the
Iews
should
worship
him
.
This
the
Divel
wel
knew
,
And
if
this
may
yet
be
thought
incredible
,
let
his
dayly
practice
prove
it
by
experience
.
What
greater
superstition
hath
hee
brought
in
,
in
these
later
dayes
,
then
by
these
meanes
?
What
pilgrimages
;
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
;
when
we
see
so
many
armes
,
legges
,
hands
,
feet
,
&
fingers
of
Martyrs
,
to
be
had
in
such
reverent
if
not
divine
estimation
.
Good
reason
there
was
therfore
,
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
wee
see
what
the
Divel
would
have
done
had
he
had
his
will
.
Yet
see
the
diligence
of
the
cunning
deceyver
:
Omnem
movebit
lapidem
:
Hee
will
not
leave
any
stone
unmooved
,
to
promote
his
intentions
,
no
not
a
grave
stone
.
The
Divel
would
fayne
bee
trying
experiments
on
Moses
body
.
The
grave
shall
not
bee
free
from
his
malice
,
if
he
can
prevayle
:
neyther
at
least
shall
they
be
free
from
Impusture
,
where
realities
fayle
.
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
weare
in
his
life
time
.
But
let
it
be
our
wisdome
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
proceede
to
the
maner
,
how
they
contended
,
and
that
was
by
way
of
disputation
or
discourse
;
Altercabantur
,
They
disputed
.
Touching
Angelicall
locution
(
to
which
this
particular
of
my
Text
hath
reference
;
)
It
hath
beene
an
ancient
question
among
the
Fathers
,
and
occasioned
by
divers
places
of
Holy
Writ
.
The
Seraphims
stood
upon
it
,
&c.
Esay
6.2.3
.
And
one
Cryed
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
,
&c.
To
thee
Cherubim
and
Seraphim
continually
doe
cry
.
So
Zach.
2.
Behold
the
Angel
which
spake
in
me
,
went
foorth
,
and
another
Angel
went
foorth
to
meet
him
,
and
Sayde
unto
him
.
More
expresly
in
the
new
Testament
.
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
.
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
farre
as
sobriety
may
safely
venture
,
and
I
conclude
with
him
:
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
.
That
the
services
of
the
Heavenly
Hoast
are
not
performed
in
silence
,
and
that
the
Angels
have
their
maner
of
tongues
,
though
farre
different
from
all
humane
.
Now
,
as
for
their
maner
of
spirituall
speech
,
or
expression
of
their
Angelical
thoughts
one
to
another
,
that
s
the
difficulty
.
And
I
hope
there
is
none
heere
that
will
desire
any
satisfaction
in
a
matter
of
so
sublime
speculation
.
As
for
my
owne
part
,
I
thinke
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
knowne
or
declared
any
way
,
how
they
speak
;
eyther
outwardly
in
our
eares
,
or
inwardly
in
our
hearts
,
or
amongst
themselves
one
with
another
.
Multa
nobis
cognoscenda
in
coelo
reservavit
:
sayth
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
reall
,
not
imaginary
or
feigned
.
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
:
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
.
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
;
and
to
be
enjoined
silence
in
a
secret
,
the
disclosing
of
which
,
must
needs
have
beene
so
advantagious
.
Heereupon
we
may
necessarily
conceive
him
(
as
his
nature
is
)
to
have
burst
out
into
bitter
blasphemies
and
cursed
speaking
.
And
as
it
is
commonly
knowne
to
bee
the
practise
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
rayling
,
which
his
weakenesse
and
impotency
could
not
bring
to
passe
against
so
potent
an
Adversary
.
And
this
must
also
be
very
remarkeable
,
as
it
seemes
to
bee
the
ground
of
the
Holy
Ghosts
observation
;
who
much
commends
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
,
but
rather
sayd
mildely
,
The
Lord
rebuke
thee
.
The
Holy
Ghost
wittingly
conceales
the
scandalous
and
blasphemous
language
of
the
Divel
,
as
being
not
to
be
imitated
by
us
,
and
to
which
we
are
prone
enough
of
our
owne
selves
.
And
expresseth
the
patient
answer
of
Michael
at
large
,
to
remayne
upon
record
for
a
paterne
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
,
Hee
durst
not
bring
a
rayling
accusation
against
him
,
but
sayd
,
The
Lord
rebuke
thee
:
which
is
my
second
Generall
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
durst
not
bring
a
rayling
acccusation
.
In
these
words
lie
the
force
and
substance
of
the
Text
:
And
they
contayne
in
them
a
perfect
patterne
of
Evangelicall
modesty
:
The
which
I
shall
commend
unto
you
according
as
the
circumstances
which
may
bee
gathered
out
of
the
Text
have
set
it
foorth
.
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
writeth
his
name
at
length
,
Michael
the
Archangel
:
or
as
the
Originall
more
expressively
,
&
emphatically
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
a
double
Article
.
A
mighty
and
powerfull
Angel
,
no
doubt
;
yet
in
the
exercise
of
that
power
,
how
calme
,
how
patient
.
The
Divell
himselfe
with
all
his
rayling
cannot
force
a
bitter
speech
from
him
.
The
accuser
of
mankind
,
the
scorne
of
Angels
,
with
all
his
urging
invectives
,
cannot
extract
from
him
any
other
,
but
The
Lord
rebuke
thee
.
I
cannot
better
expresse
this
extraordinary
vertue
in
him
,
then
by
looking
how
farre
the
contrary
doth
prevayle
in
our selves
.
With
whom
it
is
usuall
in
this
case
,
in
stead
of
suffering
tearmes
of
reproach
,
to
vie
rayling
with
rayling
,
and
reviling
with
reviling
,
from
which
wee
seldome
desist
till
our
tart
language
hath
fretted
off
the
skin
of
our
Brothers
reputation
.
How
doth
a
poore
word
misplaced
oftentimes
like
a
stone
throwne
into
the
water
,
multiply
it selfe
into
almost
numberlesse
billowes
of
contention
;
and
of
one
word
in
the
speech
,
become
a
hundred
in
the
reply
.
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
.
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
.
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
,
then
to
revenge
our selves
upon
our
weaker
brother
.
In
this
generall
defect
,
I
can
but
guide
you
to
the
example
heere
set
before
us
.
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
.
Secondly
consider
in
the
time
,
when
it
was
shewne
,
in
these
words
,
When
contending
.
The
Sea
is
calme
when
no
winde
blowes
upon
it
,
and
the
roughest
dispositions
are
temperate
,
when
not
provoked
.
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
:
more
then
mans
nature
is
now
supposed
,
capable
of
.
Let
but
a
matter
of
variance
happen
betwixt
us
,
How
quickly
are
wee
moved
?
Let
us
but
fall
out
,
and
then
wee
tell
one
another
their
owne
:
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
:
we
leave
our
legall
way
of
defence
,
and
fall
fowle
upon
each
others
persons
:
and
who
commonly
so
violent
,
as
they
(
who
like
the
Divel
in
my
Text
)
have
the
worst
cause
.
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
.
Then
is
commonly
the
time
,
we
bring
our
rayling
accusation
against
our
brother
:
then
effluet
,
all
shall
out
.
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
.
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
;
yea
prevailes
against
his
adversary
,
yet
meddles
not
with
his
person
.
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
,
since
they
are
not
Michaels
,
who
they
must
needs
be
?
and
while
they
follow
not
him
,
whose
imitators
they
must
necessarily
acknowledge
themselves
.
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
.
Let
us
bee
heerein
our
owne
judges
,
what
wee
our selves
would
doe
in
the
like
case
:
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
,
how
hardly
should
we
forbeare
to
set
upon
him
with
contumelious
words
,
and
tell
him
his
owne
in
downe
right
termes
.
And
yet
there
is
some
comparison
between
him
and
us
,
where
as
there
was
none
betwixt
him
and
the
Divell
.
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
.
And
certainly
,
what
could
bee
more
unworthy
this
glorious
Saint
,
then
the
opposition
of
a
damned
spirit
:
the
power
of
darkenesse
set
against
the
power
of
God
,
the
accuser
of
the
brethren
,
against
the
Champion
of
the
Church
:
Hell
to
vaunt
it selfe
against
Heaven
:
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
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
yet
I
may
seeme
to
have
sayd
too
much
by
all
I
have
sayd
hitherto
already
by
that
that
followes
:
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
.
And
this
may
seeme
,
indignum
Michaele
,
unworthy
of
Michael
,
and
derogate
from
his
worthy
example
.
Feare
is
little
better
then
patience
perforce
.
But
this
is
as
praise
worthy
as
the
rest
.
He
durst
not
,
because
he
would
not
,
And
now
,
Beloved
,
let
the
same
minde
bee
in
you
which
was
in
him
.
It
concernes
us
likewise
to
stand
upon
eur
reputation
.
Let
us
consider
what
we
are
,
Christians
:
an
honourable
title
,
and
not
to
bee
staynd
with
blasphemy
.
When
the
frowardnesse
of
our
nature
would
prompt
us
to
uncivill
language
,
meminerimus
nos
Christianos
esse
,
remember
wee
that
wee
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
mouthes
.
Wee
are
Christians
,
and
ought
therefore
rather
to
learne
of
Christ
,
to
be
lowly
and
meeke
;
Learne
of
me
for
I
am
lowly
and
meeke
;
He
durst
not
bring
a
rayling
accusation
.
But
yet
another
reason
remaynes
;
why
Michael
would
not
curse
.
Hee
remembers
,
as
hee
was
now
Michael
,
so
the
Divell
was
once
Lucifer
.
And
therefore
he
would
not
doe
it
:
Quamvis
alioqui
jure
posset
maledicere
,
although
otherwise
for
his
sinne
and
defection
from
God
,
he
could
have
deservedly
reviled
him
.
The
Divel
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
starre
;
at
ceciedit
ista
stella
,
but
that
star
is
fallen
.
As
a
creature
,
so
yet
he
is
excellent
,
though
accursed
as
a
Divel
;
he
is
an
Angel
still
though
an
evill
one
.
And
according
to
this
is
that
of
a
good
Author
true
,
Maledicere
est
adeo
illicitum
,
ut
peccatum
sit
maledicere
diabolo
:
It
is
so
farre
unlawfull
to
curse
,
that
it
is
a
sin
to
curse
the
Divell
.
Yea
the
Son
of
Syrach
himselfe
saith
:
When
the
ungodly
curseth
the
Divel
,
he
curseth
his
owne
soule
,
Ecclus.
21.27
.
And
the
reason
heereof
is
well
rendred
by
Lorinus
:
Quia
similis
est
ipsi
Diabolo
impio
,
nec
dignus
est
hic
maledicto
nisi
propter
impietatem
,
&c.
Because
in
regard
of
sin
,
he
,
that
is
the
ungodly
man
,
is
like
the
Divel
,
&
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
Divel
,
so
far
he
condemneth
himselfe
.
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
,
as
being
accessary
to
our
owne
sinne
.
Let
us
not
therefore
rayle
on
the
Divel
,
but
resist
him
:
let
us
not
accuse
him
,
but
defie
him
.
If
wee
will
curse
him
as
the
author
and
cause
of
our
sinne
,
let
us
not
obey
him
when
he
tempts
us
to
it
.
And
if
this
must
bee
our
demeanour
and
behaviour
towards
the
Divel
,
It
may
teach
us
also
a
further
lesson
,
namely
how
to
deale
with
our
brethren
;
that
we
ought
to
distinguish
betweene
the
person
and
the
offence
,
the
man
and
his
sin
.
The
person
of
our
brother
should
bee
sacred
with
us
,
and
therefore
inviolable
,
however
his
maners
bee
wicked
and
intolerable
.
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
yet
they
are
more
then
so
too
,
they
are
Christians
,
so
also
to
be
forborne
.
If
their
sinnes
offend
us
,
that
s
all
we
can
plead
;
Well
,
let
him
that
first
findes
fault
,
cast
the
first
stone
.
Certaynly
in
many
things
we
offend
all
,
as
sayth
Saint
Iames.
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
:
we
may
be
too
violent
in
our
owne
cause
,
and
many
times
meet
with
an
Adversary
that
may
bee
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
wreake
our
injuries
,
and
require
them
at
the
hands
of
the
wicked
that
rise
up
against
us
.
Hee
durst
not
bring
a
rayling
accusation
,
but
sayd
,
The
Lord
rebuke
thee
.
The
Archangel
,
though
a
mighty
one
,
as
his
name
imports
:
the
power
of
God
:
yet
when
hee
would
rebuke
the
Divell
,
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
ministring
spirit
,
a
delegate
,
or
at
most
a
Captayne
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
referd
to
the
higher
power
:
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
.
As
it
will
not
be
for
our
honour
,
who
take
upon
us
the
title
of
Christians
,
to
revile
:
so
will
it
not
bee
for
Gods
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
disturbe
us
in
his
service
,
t
is
our
Masters
injury
as
well
as
our
owne
;
yea
and
his
onely
,
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
armes
be
our
patience
;
our
shield
our
suffering
;
our
guard
our
silence
.
Let
the
wicked
curse
,
it
is
their
nature
:
let
us
hold
our
peace
,
t
is
our
grace
.
If
Rabshekah
rayle
,
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
meane
space
,
if
our
tongues
must
needs
bee
speaking
,
let
them
be
blessing
:
if
we
must
needs
bee
answering
,
let
us
be
praying
:
if
we
needs
must
bee
revenging
,
let
us
be
reconciling
.
Let
us
love
our
enemies
,
let
us
blesse
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
heyres
of
that
Kingdome
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
Savior
shall
say
unto
us
,
Come
ye
blessed
children
of
my
Father
,
inherit
the
Kingdome
prepared
for
you
from
the
beginning
of
the
World
.
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.