The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED ON Novemb. v. MDCLXI.

DAN. X. 21.

And there is none that holdeth with me in these things, but Michael your Prince.

THE words of an Angel, and strange because of the singularity spoken of in them. But one Angel and Michael to stand for the people of God? Where are all the heavenly host in such a pinch? At first sight the words are obscure: we must clear them, First, by the Context; Secondly, by the thing it self.

In verse the second, Daniel is mourning three weeks. And the reason of it was, because of the hindring the building of the Temple, Ezra IV. 24. Then ceased the work of the house of God, which is at Jerusalem. So it ceased unto the second year of the raign of Darius King of Persia. It was hindred several years, but it was only three weeks, before Daniel had comfortable tidings of it. That is called one and twenty days, vers. 13. But the Prince of the Kingdom of Persia withstood me one and twenty days. By Prince of Persia some understand the tutelar Angel: as if Angels fought with Angels: but he means the King of Persia, Artaxerxes. So vers. 20. Now will I return to fight with him.

Here observe Gods dispencing. Daniels prayer must first make way for victory. God intended good concerning his Temple and his People, but gave not commission to the Angel Gabriel, till Daniel had prayed, and then he goes out. Here a wheel on Earth moves the wheel in Heaven. Such power hath the prayer of the faithful, and such de∣light hath God in their prayers: that he takes as it were the Watchword from them.

Where is Praying to Angels? Had Daniel done so, what would it have availed, since this Angel had not yet his commission?

Well, now he hath upon Daniels prayers. I shall not question whether he had know∣ledge of his success before? If I should say, he had not, it would be no Soloecism; since the will of God is revealed to Angels not all at once, but as they are to be employed. And observe that in Mark XIII. 32. Of that day and that hour knoweth no man, no not the Angels which are in Heaven. But I shall not insist on that.

Now he hath knowledge of the Will of God, and his Commission to fight against the King of Persia. And here we may understand a parallel Phrase, Judg. V. 20. They fought from Heaven, the Stars in their courses fought against Sisera. Angels are called Stars; Job XXXVIII. 7. When the morning Stars sang together, and all the sons of God shouted for joy.

Well, he goes to fight with the King of Persia, but he goes alone. None holdeth with me. Where are the thousands of Angels? There were many against Sisera, and none here? Is not the cause the same? Jacob to have an army of Angels, Gen. XXXII. 2. and the whole people of God but one? Where are they, or where is their mind? The meaning is not tending this way: not but that the Angels are ready always to help and

stand up for Gods people. But the meaning is, that God would do this work by him∣self. Only Michael must do it by his Angel. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Not one either man or Angel must serve for this, but Michael your Prince stands with me, and that is enough.

That by Michael is meant Christ, this very place evidenceth: in that he is called your Prince. For who is the Prince of the Church but Christ? And Chap. XII. 1. He is called the great Prince. And in Revel. XII. mention is made of Michael and the Dragon, that is, Christ and Satan. He is called the Archangel, Jud. vers. 9. And so 1 Thes. IV. 16. The Lord shall descend from Heaven with a shout, with the voice of the Archangel. Which elsewhere is expressed, shall hear the voice of the Son of God, Joh. V. 25. He is the Arch∣angel in two respects: either as the chief Angel or messenger that ever God employed, or as Chief or head of the Angels. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a chief Priest, or the Chief of Priests.

So that hence the meaning is clear: I will go fight with the Prince of Persia, and Mi∣chael, or Christ, is with me, and so the work shall be done miraculously, without any other strength; for no other needeth. In the words then may two things be Ob∣served.

• I. That Christ standeth for his people.
• II. That if he stand for them, no matter, though there be no other.

As the Apostle speaks, if he be with us, who can be against us? So may we say, If he be with us, no matter whether there be any other for us. I might speak here of the Ministration of Angels. But that I shall wave at present, and fix upon this Doctrine.

That Christ sets himself against them that set themselves against Religion.

The truth of the Doctrine will appear here in the Text, and in this days Commemora∣tion. The King of Persia thought he might do what he would with the Jews, who were now his own people, had information against them, that their City had been rebel∣lious, and hurtful unto Kings and Provinces, and thereupon forbad the building it, Ezra IV. But yet Michael there Prince takes their part against the Prince of Persia. So they, for our deliverance from whom this day is celebrated, what sought they? Who defeated them, if Christ had not been on our side? We need not particular proofs. Look into the Scripture, and into story: who ever opposed Religion and prospered? Christ is a stone to bruise his enemies to powder.

Now the reason of this is, First, Because Religion is Christs own child, of his beget∣ting, and he will defend it. He created it in the beginning, and he will maintain it to the end. Secondly, Because opposing Religion is the highest wickedness. Other wick∣edness may be of weakness, or for the satisfaction of the flesh; but this is the direct part of the Devil: and direct opposition of Christ. Thirdly, Because Christ delights in Re∣ligion. He dwelt upon the Ark, he walkt in the Candlesticks. The zeal of thine house, saith he, hath eat me up. And there are two things in Religion, that makes him take this pleasure in it; the one is, that it glorifies him, and the other, that it tends to the saving of Souls.

Of this discourse we may make this Use. First, To tremble to oppose Soul-saving Reli∣gion. Secondly, We may see the certain induring and continuance of it, because Christ defends it. And thirdly, We may learn to what to ascribe our deliverance this day. Not to us, not to us, but to thy Name give the glory. In Scripture Gods gracious dealing with his people is ascribed to his mercy, and to his Name. And to that alone must the glory of this our deliverance be given also.