tock the foyl so that their place was not found any more in Hea

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Touching the perfons that waged this battail, they are on the one fide Michael and his Angels: On the other fide the Dragon and his Angels.

Wherein the first thing is, what we must conceive concerning M1chael. It is fure the Church of God, upon many and weighty reasons, doth not favour the opinion of those that make Chrift to be Michael: Michael, Daniel the tenth chapter and the thirteenth verfe, is said to be one of the first Princes or Rulers, which is to be understood of fome principal Angel, and not of Chrift, who is fet up above all Princes, and is not to be reckoned among them, being the Prince of Princes, and Lord of Lords: And the Annotation of thofe that hold this opinion fheweth that there is an Angel under Chrift, which takes charge for the defense of the Church on earth, which is Michael your Prince,

Dan. 10.21.

Secondly, Out of Judes epiftle verfe the ninth, the ancient Fathers prove, that by Michael ve are not to understand Chrift; for that which he affirmeth, that Michael durft not check the Devill with curfed Speaking, cannot be afcribed to Chrift, which not only dare, but bath. trodden down Satan under his feet; much more dare he check him: which unleffe he could doe, it were a plain figne that he is not Omnipotent. Therefore by Michael here we are to understand some other and not Christ.

Thirdly, Out of this place, Apocalyps the twelfth chapter and the fift verfe, In as much as the Child that was born was Chrift, it is rot like that this Childe fhould fuddenly be tranflated into an Archangel and fight with the Dragon. And therefore both Theodoret and others fay, that Michael is a chief spirit among the created fpirits that then took care of the Church in Jury, and still is carefull of Chrifts Church unto the end of the world. And to this we may add the judgement of the Church, which on this holy-day doth thank God for the fervice of the Angels, but makes no mention of Chrift, that it is he that in this place warreth with the Dragon and his Angels. For the Dragon there is a farre more cafie paffage; 10 as we may foon gueffe what is meant by him; for in this chapter he is called the Devil and Satan, whereof their name fignifieth a flanderer; and he is juftly fo called, for that he both flandereth God to man, as it God did envy mans profperity, Genefis the third chapter, and flanders man to God, as he did Job, whom albeit he were a bleffed Saint, yet he accufeth before God as an Hypocrite, Job the firft chapter. The other name Satan fignifieth a great enemic, not only to the good, whom he hath most cause to hate, as being contrary to him, but alfo to the bad. That he is an enemy to the good, it appears by this, That he perfecuted not only the child that was new born, but the woman also, and because he cannot fhew his malice upon him, he makes warre with her feed, Apocalyps the twelfth chapter the thirteenth & feventeenth verfes. That he is also an enemie to the bad, appears verfe the ninth, where he is called, The feducer of

the

the whole world, and the accufer of the brethren, for that he first brings them to commit grievous finnes, and then pleads against them, that the plague of God may come upon them.

These are the Leaders: The Bands and Souldiers under their conduct are Angels on both fides.

The Angels that ferve under Michael are they that excell in ftrength and doe the command of God in obeying the voice of his word, Pfalm the hundred and third and the twentieth verfe, they that the Apostle Calls elect Angels, the first epistle to Timothy the fift chapter and the twenty first verfe.

The Angels that warre on the Dragons fide, are the evil Angels, Pfalm the feventy eighth and the fourty ninth verfe, The Angels that finned, the fecond epiftle of Peter the fecond chapter, And they that kept not their original, as Fude faith: thefe fight for the Dragon, and he is their Captain; as Chrift faith, The Prince of the Devils is Belkebub, Matthew the twelfth chapter. For as among the good Angels there is principatus, & primus principatus; so it is among the wicked Angels, for there must be order in al companies.

Touching the Battail it self, we are firft to remove fome things of offence, not to think it strange that the Angels are here faid to move battail. For albeit they be called Angeli pacis, fatah the thirty third chapter and the feventh verfe, becaule they bring peace; yet in many places they are called Gods Hofts; as Facob feeing the Angels of God, called the place where they were Nahanaim, Genefis the thirty fecond chapter and the fecond verfe; and they magnifie God by that title, falab the fixt chapter, Lord God of Hofts: Luke the fecond chapter, the Angels are called Heavenly Soaldiers: And where Chrift faith, If I pray to the Father, he will give me more than twelve Legions of Angels, Matthew the twenty fixt chapter. He compareth them to Troops and Bands of Souldiers, for that they are not only Angels to Gods friends and fervants, but fouldiers fighting against them that oppofe themselves against God. Further, where their ftate is in a continual motion, that must not offend us, for the Angels themselves are not yet in the perfection of their felicity; for we fee they are imployed in doing fervice for us; they continually afcend and defcend from Heaven to Earth, and from Earth to Heaven, for the good of the godly for God faw it good, that as well they, as the Saints departed out of this life, fhould not be made perfect without us, Hebrews the eleventh chapter and the fourtieth verfe; which is illu ftrated Matthew the thirteenth chapter, where the Angels are called Reapers, giving us to understand thereby, that as the Husbandman is not at reft till the Harvest be all in; fo it is with the Angels, they muft continually be imployed in doing fervice for them that fhall inherit Salvation, till the number of the Elect be accomplished.

So neither needs that to offend any, that the Dragon is fair to have fought in Heaven; for fo he is faid to have appeared before God among the fonnes of God: And whên Ahab was to be deceived, alying spirit

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food before Gad, the first book of the Kings the twenty fecond chapter, All this was only by Gods permiffion, For allgnis doth not make the Devil bleffed, no more than Adam was bleffed being in Paradife: For having finned, and being thereby our of Gods favour, he no more enjoyed that comfort of Paradife which he took before his fall, but quar ked and hid himfelt from the prefence of God for tear, Genefis the third chapter. The Dragon is no more bieffed for being in Heaven, or appearing before Gou, than a prifoner, that for a time is brought out of prison into the Court to be arraigned; for he takes no delight of the pomp and glorie of the Court, knowing it is not for him, but he must return to the Du geon, from whence he was taken: Saitis with the Devil.

Thefe offences being removed, we come now to the Fight it felf, which was not in any bodily manner, for they are spirits, Pfalm the hundred and fourth, and therefore their fight is a spiritual fight, Epher fians the fixt chapter; And their weapons not carnal, but spiritual, the fecond epistle to the Carinthians the tenth chapter. That as the An gels fight by temptations on the one fide and by refiftances, on the other they fight by agonies and inward conflicts, which is moretruly called conflicts than any combat. The other fight with bodily ene, mies; for, as fome note, Abraham would rather fight with five Kings than abide that conflict be ween faith and natural affection, which he felt when he was commanded to offer up his fonge Ifa4e; and those agonies which David felt in his own bare, Pfalm the fourty fecond, Why art thou fo heavy o my foul, Palm the leventy feventh and the eighty ninth yerle. Thele Combats and spiritual Battails were more grievous to David, than those which he fought with the Philiftims, with Saul, or any other outward enemies whatsoever.

The Battails fought between thele two parties are in Scripture four,

The firft is that which in the beginning was fought between them, that when the one faid, Ifaiah the fourteenth chapter and the thirteenth verfe, afcendam, the other went down; when the one said, I will fit, they faid he should stand, Daniel the seventh chapter; when the Dragon faid I will be like the most high, the other faid Michael who is like God.

The fecond is that which Jude fpeaketh of, that there was a conflic between Michael the Archangel and the Devil, about the dead body of Mofes, verfe 9.

The third is mentioned in Daniel the tenth chapter the thirteenth verfe, where when the Church was in thraldom and captivity under the Perfians and Chaldeans, the Dragon would have kept them till in bondage, but Michael fought for their deliverance.

The fourth Battail is that which is here fought by Michael forn full deliverance of the Church; for we fee the Dragon food before the woman that was ready to be delivered, that he might devour the child, verfe the feventh And because he was taken up unto God, the Dragon perfecuted the woman; And for that he could not prevail against ber, be

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made warre with her feed, Apocalyps the twelfth chapter and the thirteenth verse, that is, with them that keep the commandements of God. For if the Devil fought with Michael for Mofes body, being dead, de Mofe mortuo, Jude the ninth verfe, much more will he fight for Chrift being borne: If he warre against the Synagogue of the Jews, much more against the Church of Chrift, confifting both of Jews and Gentils. And as the Angels offer fight for the one, fo will they for the other: For it is plain, that the Angels are firft in arms when any injury is offered either to the Child, or the Woman, or to her feed.

What this Battail was between the Dragon and the Child the opinion of the Church is, That albeit the Devils by their creation were glorious Angels, yet they might be content not to prefume fo farre as to be like the most high, but after the manifold wisdome of God was made known by the Church unto principalities and powers, Ephefians the third chapter and the tenth verfe; that is, when they faw it was Gods will, that the Child born of our fish and taken out of the earth, was taken up into Heaven, to the throne of God: This was it that stirred them up to battail. For how foever they be constrained to submit themselves to God, yet they cannot abide to honour a peece of clay : And albeit they could not be equal with God, yet they would retain a fuperiority above men which thing being not granted them, they are incenfed against Chrift: They think it a great indignity, howloever they have done fervice to tom tanquam Domini, as things perraining to the Lord, that now they should doc fervice to men tanquam Domino. But this they are. to perform to Chrift who is exalted in his Humanity; and in as much as Chrift hath taken our nature, they must adore our nature. This is that which the Dragon and his Angels would not yeeld unto: But they prevail not in this fight, Again, the confideration of this which the Apoftle affirms, That God pared not the Angels that finned, the fecond epiftle of Peter the fecond chapter, Angelis peccantibus non pepercit, may greatly provoke the Angels to battail: That albeit he spared not the Angels that finned, yet he will fpare men when they finne this is a great affault. But that is more Nufquam Angelos affumpfit, fed femen Abraha affumpfit, Hebrews the fecond chapter and the fixteenth verfe. That he will not grace names of Angels, as to affume their nature, but prefers the nature of man; and that they must adore that perfon that is become man, this might be a fore temptation. As alfo that which the Apoftle affirms, the firft epiftle to the Corinthians the fixt chapter and the third verfe, That the nature of man fhall judge Angels: this might greatly offend them. And the Dragon and his Angels will no doubt fuggeft these thoughts into Michael and his Angels; but yet they expell thefe fuggeftions. The more high and honourable any fpirit is, the leffe can it brook any indignity. And feeing the Angels are fuch honourable fpirits, they must needs take it very ill, that not only mans nature is exalted above theirs, but that they must doe service unto men; not as ings pertaining to the Lord, but as to the Lord himself. This muft

the

needs

needs offend them, That when they finne,they finde no favour; but if man finne, he is fpared: That when the Sonne of God doth manifeft himself to the world, he doth not vouchsafe the Angels fo much honour as to affume their nature, but takes the feed of Abraham; and that he will in the last time make men judges of Angels. In this manner did the Dragon and his Angels oppole themselves against Michael and his Angels; but we fee how he doth refift all thele temptations and affaults: and therefore this battail is worthy to be kept in remembrance.

The Conqueft followeth. Wherein we fee, that in fteed of per fwading Michael and his Angels, that they should not look at the myfterie of Chrifts Incarnation, we fee the Angels are content ma, the first epistle of Peter the first chapter, the eleventh and twelfth verfes, to floop down to look into thofe things that concern Chrift. Whereas they were perfwaded to turn their backs on Chrift, we fee they all fall down and worship him, Hebrews the first chapter and fixt verfe: They all acknowledge Worthy is the Lamb to receive power, riches, ho nour, and glory, and majesty praise, and honor, and glorie to him that fitteth on the throne, and to the Lamb for evermore, Apocalyps the fifc chapter, the twelfth and thirteenth verfes: And inftead of exalting themselves, they are ready to offer battail to them that perfwade them hereunto; as Davids heart was more inclined to Joab, than his wicked fonne Abfolom; which made him make Joab a means for his reftoring into his fathers favour God is more inclined to be mercifull to men that finne, than to Angels; and that is it that makes the Angels fubmit themselves to the nature of men. So that they see Chrift vouchsafeth to call us Bretheren, Matthew the twenty fift chapter and the fourtieth verfe; fo they are glad to claim brotherhood of us, Apocalyps the twenty fecond chapter; as the Angel faid to John, I am one of thy brethren. In as much as God exalts the male child and the woman to be in his Throne, the Angels are ready to fight for them.

In that it is faid, The Dragon prevailed not, it may be gathered, that for all that he might begin again; but where it is added, And their place could no more be found in Heaven, thereby we learn that Michael and his Angels fet upon the Dragon and his Angels, and drave them out of Heaven.

That which arifeth from hence on our parts,is of two forts:

but

First, The thankfulneffe we are bound continually to render to God, that we are of fuch regard in his fight, that in Heaven they fight for us, the elect angels with the evil angels, Michael with the Dragon and his companic. It is that which Chrift tells us, Luke the eleven h chapter, When the strong men keep the Palace, all things are in peace;, then comes a stronger, &c. Man is even in the estimation of the Devil a Palace, howsoever we by our finnes make our felves a Hogftic: therefore both Chrift and the Devil efteeming fo highly of us, we may not esteem bafely of our felves. The angels have charge, not only to keep us, Pfalm the ninty first, but to wage battail about us: and

there