Jesus, YHVH the Son, is the Arch [highest] - Angel [messenger] of the LORD [Father]

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[FONT=Times New Roman, serif]Thomas Coke (AD 9 September 1747 – AD 2 May 1814) a Methodist Bishop.[/FONT]

[FONT=Times New Roman, serif]Thomas Coke Commentary on the Holy Bible[/FONT]
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[FONT=Times New Roman, serif]"... GENESIS ... CHAP. XVI. ... Verse 7 Genesis 16:7. And the angel of the Lord, &c. -- ...

... when THE ANGEL of the LORD appeared to her. This is the first place, where mention is made of an angel. Expositors vary in their sentiments concerning it. It is universally agree, that the word [/FONT][FONT=Times New Roman, serif]מַלְאָךְ [/FONT][FONT=Times New Roman, serif]malac, signifies a messenger, a person sent, as ἄγγελος in Greek, from αγγελλω, to tell, to bear a message: and consequently the context only can determine of what sort the messenger is; for the word is not only applied to human messengers, but to celestial ones, as well as to the second Divine Person in the Trinity. See Cruden's Concordance on the word angel. That this Second Person is here spoken of and appeared to Hagar, is the opinion of very many Christian interpreters, which seems the more probable from Genesis 16:13 where he is spoken to as the Jehovah himself, and from Genesis 16:10 where he speaks in the person of Jehovah: and I cannot help delivering it as my opinion, that all appearances of this kind, where the melac Jehovah, the messenger of Jehovah, the angel of the covenant so speaks and acts, were appearances of the Loos, of him, who was sent into the world to save us from our sins. The angel which appeared in the bush, and conducted the Israelites, I conceive to be the same with this, namely, the Word of God, the Redeemer. See Malachi 3:1. Exodus 14:19; Exodus 23:20-21; Exodus 23:33. Isiah 63:9. ..." - Genesis 16 - Thomas Coke Commentary on the Holy Bible[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]"... EXODUS ... CHAP. III. ... Verse 2 Exodus 3:2. The Angel of the Lord -- In the note on Genesis 16:7 we have delivered our opinion at large, concerning the Angel of the Lord, which, with the generality of Christian interpreters, we conceive to have been the Messiah, the Angel, or Messenger of the Covenant. It is very evident from this chapter, that the Person here appearing to Moses was no created Angel, but Jehovah himself, the second Divine Person in the Trinity; see Exodus 3:4; Exodus 3:6; Exodus 3:14, &c. the same who conducted the Israelites in the wilderness, and that was Christ, according to St. Paul, 1 Corinthians 10:4. Fire was one of the emblems of the Shechinah, or Divine appearance, see Genesis 15:17-18 and of the other appearances which follow in the course of the sacred Scriptures. ..." - Exodus 3 - Thomas Coke Commentary on the Holy Bible[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]"... DANIEL ... CHAP. III. ... Verse 25 Daniel 3:25. Is like the Son of God -- ... the Son of God, the promised Redeemer; yet it is extremely probable, (and so the best Jewish, as well as Christian commentators have understood it,) that he was indeed The Son of God, who often appeared ... in human form, before he assumed that nature for our salvation; -- the great Angel or messenger of the covenant, who under that character frequently revealed himself to the patriarchs of old: and accordingly in the 28th verse he is called the Angel of God; the messenger sent to deliver these servants of the Lord; -- the same who afterwards sent to Daniel to preserve him from the rage of the lions. ..." - Daniel 3 - Thomas Coke Commentary on the Holy Bible[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]"... MALACHI ... CHAP. III. ... Verse 1 Malachi 3:1. Behold, I will send my messenger, &c. -- ...[/FONT][FONT=Times New Roman, serif] The other is represented in very high characters, as that Lord whom they sought, or expected to come; as the Angel or Messenger of the covenant, in whom they delighted; that is to say, under or by whom they promised themselves all felicity; and again as a severe Judge, Malachi 3:2. ...

... "Well then," replies God, "you shall know experimentally where he is, and find him where you least look for him. By Him whom you seek,—whom you delight in, will I appear to be a God of judgement: and, that you may not be surprised at his coming, Behold, I send my messenger," &c. He is the same person, as Eben Ezra observes, who, from the dignity of his person, is called the LORD, and from his office, Angel of the covenant. His office relates to a covenant with his people, which, as it seems by the punishment which followed his coming, they should reject. The time of his coming is said to be suddenly, that is, after the messenger, who was to prepare his way; and is implied to be under that temple which they despised and profaned, but of which he shall be the glory.[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]The question now is, Who is intended by the first messenger? and again, Who by the LORD,—the messenger of the covenant? You need only turn to chap. Malachi 4:5-6 to be sure that the first messenger is the same that is there called Elias. In the one place we read, My messenger shall prepare the way before me; in the other it is declared how he shall prepare it; viz. by turning the hearts of the fathers, &c. In the one place the day of his coming is described as very dreadful; But who may abide? &c. In the other, it is expressly named so, and with reference to what went before: that great and dreadful day of the Lord! in both for the same reason;—because of the terrible judgment which ensued. The Jews in St. Jerome's time interpreted the first messenger of Elias; and so did the Jews much earlier, who composed their liturgy: in the prayer at the bringing forth the book of the law, they say, "O God, animate and strengthen us, and send to us the angel (or messenger), the redeemer. Let Elias thy prophet surely come in our days, with Messiah the son of David thy servant." He is called Elias the prophet, chap. 4: but nowhere God's prophet, except in the passage before us, where God saith, I will send my messenger, &c. Knowing the first messenger, we cannot be in doubt about the second, since the coming of Elias and of the Lord Messiah are ever joined together by the Jews; the one presupposes and infers the other. You read in the prayer just quoted, "Send to us the angel (or messenger), the redeemer." This is Malachi's Angel of the covenant. Again, "Let Elias thy prophet surely come in our days, with the Messiah," &c. This is the LORD in Malachi, who shall suddenly come after the messenger, his forerunner. Kimchi, Abarbanel, and other of the ancient Rabbis, unanimously agree that the Hebrew word [/FONT][FONT=Times New Roman, serif]אדון [/FONT][FONT=Times New Roman, serif]adon, or, Lord, means the "Messiah the son of David." St. Jerome says they referred it to their ηλειμμενος, their Anointed, or Christ, which is the word that Aquila and Symmachus used for the Messiah: and indeed it is not possible to find any other person to whom the words in question will apply. What man besides was ever expected and sought, and delighted in, so long before they knew him? What man else was ever called the LORD, and the Lord of the temple, but he, whom David in spirit called My LORD, because of God's associating him as Man into dominion with himself, to sit at his right hand, till he made his enemies his footstool? What other deliverance was looked for by the Jews, as the deliverance of God himself, than that by the Messiah? There is one certain deliverance promised them in a succession of prophets, by the terms of salvation by the Lord,—by the Lord God himself, as superior to, and different from, their former deliverances by flesh and blood; and this the Jews appropriate to the redemption by the Messiah. God saves, and God judges by him: and he is, therefore, in Malachi, termed the Lord, as being Emmanuel, the God, the Saviour with us. In a word, who but one of his dignity ever had in Scripture a forerunner appointed him, that was predicted to give notice of, and prepare for, his coming? Who, but the Angel of the covenant, was likely to transact the new covenant, which God assured them he would make with them in the latter days, and, as they understood, by the Messiah? St. Mark, therefore, with good reason, introduces his Gospel with this unexceptionable text of Malachi, in order to shew the connection between the Old and New Testament; and that one began where the other ended. Malachi was the last prophet whom God vouchsafed to the Jews before the coming of Elias; and he, supposing the belief of a Messiah to come to be already received, and borrowing the expressions of the former prophets,—where-ever Malachi speaks clearly of the Messiah, he may be justly thought to direct how we should understand those prophesies before him, of the Messiah. Thus when he says, The Lord whom ye seek, &c. he plainly intimates, that in his days the Jews expected and wished for that coming; even before the assurance that he now gave them. They had certainly some grounds for such pleasing hopes; for no one desires or delights in things unknown, undescribed, unpromised: and, the event depending merely on the will of God, nothing less than God's revelation was sufficient foundation for believing it; which revelation God was wont to communicate to their nation by the prophets. The writings of the prophets were in their hands; and they read therein many gracious promises of great good under some king of the house of David, repeated frequently before and after the captivity. On these promises they built their hopes; and as their affairs became low or intricate, the more their longings for these happy times increased. In such a situation Malachi found them at the time he prophesied. But, did he tell them that they were mistaken in their expectations? On the contrary, he assures them, that the Lord whom they expected shall come, &c. He could not have established the belief of a Messiah better, if he had cited the very texts from which they expected him. ...

...[/FONT][FONT=Times New Roman, serif] prophesies of the coming of a certain messenger, to remove all hindrances out of his way, who is called the glory of the Lord, and their God; and since Malachi, predicting the coming of the same messenger, recites the very words of Isaiah, that he should prepare the way before him; and then applies the title of LORD to him whom they sought and delighted in; that is to say, to the Messiah;—we cannot avoid thinking that the same persons are intended in both the prophesies. It may be collected from this text, that angel or messenger is one of the titles of the Messiah. Malachi's fixing the character of messenger of the covenant on the Messiah authorises us to look for the accomplishment of those prophesies which speak of another covenant in the days of the Messiah. God signified by his prophets successively, that he would make a new covenant, a covenant of peace; an everlasting covenant: that he would give his servant, his elect, to be a covenant to the people, and a light to the Gentiles. To what time or person these prophesies did relate, might be disputed before Malachi prophesied, though they have internal marks which point to the Messiah. But after Malachi had said so plainly, that the Lord whom they sought, meaning the Messiah, is the Messenger of the covenant whom they delight in, and that he shall surely come, we can no longer doubt it. It is saying in other words, the Messiah shall be the declarer, the publisher, the mediator of that better covenant,—for all these ideas are comprehended in the word messenger,—as Moses was of the old covenant; and that a law should be given by him. See Bishop Chandler's Defence, p. 52, &c. ..." - Malachi 3 - Thomas Coke Commentary on the Holy Bible[/FONT]

[FONT=Times New Roman, serif]"...REVELATION X. ... CHAP. X. ... Verses 1-11 Revelation 10:1-11. I saw another mighty angel come down, &c. -- ... Another mighty angel came down, described somewhat like the angel or Personage in the last three chapters of Daniel, and in the first chapter of this book. He had in his hand a little book; (Revelation 10:2.) this little book (βιβλαριδιο&#957, or codicil, was different from the βιβλιον, or book, mentioned before, ch. Revelation 5:1 and it was open, that all men might freely read and consider it. ... Sir Isaac Newton observes, that this description of an angel coming down from heaven, Revelation 10:1 is in the form in which Christ appeared in the beginning of this prophesy; and it may further direct us to understand this mighty angel, of Christ; that he appeared having a little book open in his hand. ..." - Revelation 10 - Thomas Coke Commentary on the Holy Bible[/FONT]
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[FONT=Times New Roman, serif]John Guyse (AD 1680 - AD 1761) was an English independent minister.[/FONT]

[FONT=Times New Roman, serif]The Practical Expositor: or, an Exposition of the New Testament, in the Form of a Paraphrase; with Occasional Notes in their Proper Places for Further Explication, and Serious Recollections at the Close of Every Chapter. To which is added, an alphabetical table of the principle things contained in the paraphrase, especially in the notes. For the use of the Family and Closet. by John Guyse, D.D. The Fifth Edition, Volume V., containing Pauls' Epistles to the Philippians, Colossians, Thessalonians Timothy, Titus, Philemon, and the Hebrews; 1797.[/FONT]
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[FONT=Times New Roman, serif]"... 1 THESSALONIANS IV. ... 16 For, at that important day, the Lord Jesus himself will, in his human nature, as visibly descend from heaven, in a cloud of glory, like the ancient Shechina, as, after his resurrection, he ascended up to heaven with a retinue of angels surrounding him; (AEts I. 9, 11. see the paraphrase there) and he will so this with an awful summons, (εν κελευσματ&#953 which shall be uttered with great solemnity, as with a loud voice of the chief of all the angels, the rest attending him, (Mat. XXV. 31.) and with the exceeding louder voice of the great God our Saviour, Christ himself, as though given forth with the sound of a trumpet, like that which was heard on Mount Sinai at the publication of the law +, and like was often used for gathering solemn assemblies together; (Exod. XIX. 16. Jer. IV. 5. and Joel II. 15.)) and [Page 111-112] then the bodies of those that died in a state of federal and vital union with Christ, shall be quickned to a glorious immortality, not only before the wicked shall be raised, but even before the saints, that may then be alive on earth, shall be brought together with him. (ver. 14.) ..."[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif][Page 111] "... + As the trump of God seems most immediately to allude to the voice of the trumpet exceeding loud, when the Lord or Jehovah (which I take, with several learned divines, to mean the Son of God) delivered the law at mount Sinai; (see the note on Aets VII. 38.) so the trump of God, which is not to be understood in a literal sense, may possibly signify the voice of Christ, which he says all that are in their graves shall hear, and shall come forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation. (John V. 28. 29.) ..." - The practical expositor, or, An exposition of the New Testament, in the form of a paraphrase : with occasional notes... and serious recollections[/FONT]
[FONT=Times New Roman, serif]http://archive.org/stream/practicalexposit05guys#page/112/mode/1up[/FONT]​

[FONT=Times New Roman, serif]The Practical Expositor: or, an Exposition of the New Testament, in the Form of a Paraphrase; with Occasional Notes in their Proper Places for Further Explication, and Serious Recollections at the Close of Every Chapter. To which is added, an alphabetical table of the principle things contained in the paraphrase, especially in the notes. For the use of the Family and Closet. by John Guyse, D.D. The Fifth Edition, Volume VI., containing The General Epistles of James, Peter, John, and Jude; and the Revelation of St. John the Divine; 1797.[/FONT]
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[FONT=Times New Roman, serif]"... JUDE ... 9 ... Michael + ... + Some by Michael understand Christ himself ..." [Page 182; Guyse, takes the passage literally [in other words, Michael [whom, he says, 'some understand Christ himself'] and Satan actually fought over the literal body/person of Moses] rather than not, by saying, "...Upon the whole, though I am far from being certain; yet, for want of a better, I incline to this literal interpretation, as more natural and less forces, than any other that has been offered on this difficult passage; ..."] - https://archive.org/stream/practicalexposit06guys#page/182/mode/1up[/FONT]
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[FONT=Times New Roman, serif]The Practical Expositor: or, an Exposition of the New Testament, in the Form of a Paraphrase; with Occasional Notes in their Proper Places for Further Explication, and Serious Recollections at the Close of Every Chapter. To which is added, an alphabetical table of the principle things contained in the paraphrase, especially in the notes. For the use of the Family and Closet. by John Guyse, D.D. The Fifth Edition, Volume VI., containing The General Epistles of James, Peter, John, and Jude; and the Revelation of St. John the Divine; 1797.[/FONT]
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[FONT=Times New Roman, serif]"... REVELATION ... CHAP. X. ... Paraphrase ... An august introduction to the seventh trumpet, in which the Angel of the covenant is represented as interrupting the train of prophecy, for a small interval, and as presenting a little open book, and uttering his voice as a lion ...[/FONT][FONT=Times New Roman, serif]
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… [FONT=Times New Roman, serif]I beheld another angel, different from, and superior to those that had trumpets given them to sound, even Christ himself, (see the note on chap. VII. 2.) who, though acting the part of a divine messenger in human nature, is partaker of proper deity, as the might God; (Isa. IX. 6.)) methought, I saw this glorious person descend from heaven, and covering himself with an illustrious cloud, as an emblem of his coming to make a further revelation for the introduction and comfort of the church; he appeared like the great Jehovah, who makes the clouds his chariot, (Ps. CIV. 3.) as our blessed Lord did in his descent upon mount Sinai, and ascension to heaven: (Exod. XXXIV. 5. and AEts I. 9.)) And there was the circular form of a beautiful rainbow over his head, like that which appeared round about the throne of God, (Ezek. I. 28. and Rev. IV. 5. see the note there) in token of his being ever mindful of his covenant in the darkest times: (see Gen. IX. 13,-17.) And his countenance shone with a dazzling lustre, like the sun in its meridian brightness, to the admiration and joy of his people; and his feet appeared with awful majesty and strength, like pillars of burning brass, for supporting the faithful, and of fire for consuming his enemies, much after the same august manner in which he had exhibited himself before. (Cahp. I. 15, 16. See the paraphrase there.) ...[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]... 3 In this situation he, who has been spoken of as the lion of the tribe of Judah, (chap V. 5.) made proclamation with a strong and tremendous voice, as loud as the roaring of a lion, commanding silence and attention to what would follow: ..." [Page 265] - https://archive.org/stream/practicalexposit06guys#page/265/mode/1up[/FONT]

[FONT=Times New Roman, serif]... 5, 6 ... And the purport of this solemn oath, which Christ took, as the Angel of the covenant and God's Messenger, was, that as formerly in answer to the question, How long it should be to the end of the then predicted wonders? He sware that it should be for a time, times, and a half*, meaning twelve hun-[page 266-267] dred and sixty years; (Dan. XII. 6, 7.) so he now sware, that there should be no longer time, than that, ..." [Page 266-267][/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]" NOTE. * A time, times, and a half time ... 1260 years, which are signified by other prophetic numbers that are made use of to give a general view of this period of the 11th, 12th, and 13th chapters of this vision. Accordingly a time, times, and a half time, as resolved into prophetic days, signify 1260 years, reckoning each day for a year, and each year to consist of twelve months of thirty days each month: For three years, which answer to time, times, (meaning two more times) and a half time, or half a year, make up 42 months, or 1260 years, which in our apostles prophecy are parallel descriptions of the exact time of the holy city's being trodden under foot by the Gentiles, and of the witnesses prophecying in sackcloth; (chap. XI. 2, 3.) as also of the church's flight into, and nourishment in the wilderness, (chap. XII. 6, 14.) and of antichrist's or the beast's reign. (Chap. XIII. 5.) -- It is evident, that, were we to take these numbers of days, months, and years, in a literal sense, the space of time would be abundantly too short for all the events that are spoken of as to be fulfilled in that time ... But the other way of computing is agreeable to the prophetic style in former ages, which makes a time stand for a year, Dan. IV. 25.; and a day for a year, Numb. XIV. 34. and Ezekiel IV. 5, 6. And seventy weeks signify not seventy times seven weeks of natural days, but seventy times seven years, Dan. IX. 24.; which, according to Sir Isaac Newton, were 490 years ... (See his Observations on Daniel, p. 130. See also his note, p. 137 and 138, about the way of computing years, as consisting of 12 months, and every month of 30 days.)[/FONT]

[FONT=Times New Roman, serif]*The seventh trumpet, in course, was to sound next, as beginning at the expiration of the sixth; but is deferred to chap. XI. 15. &c. by the interposition of a solemn preface, with which Christ, the Angel of the covenant, appeared, at the beginning of this chapter, to introduce it." [Page 267] - https://archive.org/stream/practicalexposit06guys#page/266/mode/1up[/FONT]
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[FONT=Times New Roman, serif]"... REVELATION ... CHAP. X. ... Paraphrase ... RECOLLECTIONS.[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]How endearing, august, and awful are the representations Christ has made of himself, as the Angel of the covenant, with a rainbow on his head, and a countenance as bright and dazzling as the sin; and with feet, like pillars of fiery metal, standing on the earth and sea, and a voice as loud and tremendous as the roaring of a lion! He is ever mindful of his covenant with his people in the worst of times; and amidst all the troubles that are denounced to his enemies, as with the voice of thunder, has all things under his dominion; and appears with illustrious majesty for the relief and comfort of those that belong to him, and for the terror and destruction of his and their enemies. These are things worthy of the closest meditation, that we may understand, and be suitably affected with them, as far as they are revealed, with a commission from Christ to publish them, while secret things are still to be left with him, time time shall declare them. ... Then, as the Angel of the covenant swore by the Creator of all worlds, who lives for ever and ever, the mystery of God, relating to his dispensations of providence and grace, shall be finished; and all the prophecies, which are now the objects of the faith and hope of his people, shall be clearly explained, and actually fulfilled, to his glory and their everlasting triumph." [Page 269] - https://archive.org/stream/practicalexposit06guys#page/269/mode/1up[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]"... REVELATION ... CHAP. XII. ... Paraphrase ... 7 And further representation was made to me of the state of the church, during this period, under the emblem of a terrible war figured out by one in the air*; wherein Michael, the sovereign prince, lord, and head of the angels, (Dan. Xii. 1. and Jude, ver. 9.) and his servants...[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]...*... this may be considered as emblematical of the combatants that are carried on by Christ (who, as many good expositors understand it, is signified by Michael) and his people, on one hand; and by Satan and his ... on the other. ..." [Page 284-285] " [Page 284-285] - https://archive.org/stream/practicalexposit06guys#page/284/mode/1up[/FONT]
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[FONT=Times New Roman, serif]Elhanan Winchester (AD 1751 in Brookline, Massachusetts – AD April 18, 1797), was for a time a Baptist [AD 1779, “a distinguished preacher of the Baptist denomination” [Biography of Rev. Elhanan Winchester; By Edwin Martin Stone; Chapter III; Page 29 - Biography of Rev. Elhanan Winchester - Edwin Martin Stone - Google Books ]], and was later one of the founders of the United States General Convention of Universalists, later the Universalist Church of America.[/FONT]

[FONT=Times New Roman, serif]A Course of Lectures on the Prophecies that remain to be fulfilled. Delivered in the Borough of Southwark, as also at the Chapel in Glass-House Yard, in the years MDCCLXXXVIII [1788], IX [1789], XC [1790]. By Elhanan Winchester. In Three Volumes. Volume 1. Lecture IV.[/FONT]
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[FONT=Times New Roman, serif]"... but Michael the great prince shall stand up at that time, whom I take to mean in this place, him, who is as God, the glorious Messiah, the manifested JEHOVAH, who standeth for the children of Israel, as their deliverer; shall then deliver them by bringing to an end that haughty power that shall distress them ... See Dan. XI. 44, 45. XII. 1-4. and 13 ver. ..." [Page 198] - https://archive.org/stream/courseoflectures01winc#page/198/mode/1up/search/Michael[/FONT]


[FONT=Times New Roman, serif]"... had not Joshua, that greatest of all generals, (and the greatest figure of the conquering Michael that ever existed) gone out against them. ..." [Page 199] - https://archive.org/stream/courseoflectures01winc#page/199/mode/1up/search/Michael[/FONT]
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[FONT=Times New Roman, serif]George Sale (AD 1697, Canterbury, Kent, England – AD 1736, London, England) was an Orientalist and practicing solicitor and an early member of the Society for Promoting Christian Knowledge; George Psalmanazar (AD 1679? - AD 1763), who according to his posthumously published autobiography, he was educated in a Franciscan school and then a Jesuit academy; Archibald Bower (AD 17 January 1686 – AD 3 September 1766) was a Scottish historian and educated at the Scots College, Douai, and became a Jesuit in Rome. He joined the Church of England a while after returning to London in 1726. He wrote a History of the Popes (1748–66, 7 volumes); George D. Shelvocke (baptised AD 1 April 1675 - AD 30 November 1742) was an English Royal Navy officer and later privateer; John Campbell (AD 1708 - AD 1775); John Swinton (AD 1703 - AD 1777) was a British writer, academic, Fellow of the Royal Society, Church of England clergyman and orientalist. In 1731 he was a fellow of Wadham College, Oxford, but migrated to Christ Church in 1745, and from 1767 until the year of his death he was Keeper of the Archives at Oxford University.[/FONT]

[FONT=Times New Roman, serif]An Universal History, from the Earliest Account of Time. Compiled from Original Authors; And Illustrated with Maps, Cuts, Notes, &c. With A General Index to the Whole. Volume III; 1747; section VI. The History of the Jews from their Egyptian bondage, to their entrance into the land of Canaan.[/FONT]
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[FONT=Times New Roman, serif]"... as the most received opinion is, CHRIST the Son of GOD. All that need be added here is, that this, who appears now in the bush, is the same who was afterwards to be the captain and guide of the Israelites in the desert; that is, not an angel, or GOD the Father, but CHRIST himself, as St. Paul affirms (42); for neither the FATHER nor HOLY GHOST are ever called by the name of angel, i.e. a messenger, or person sent; whereas the SON is called the angel of the covenant by the prophet Malachi (43), as a title of his office, though not of his nature (44). ... For can they prove, that Michael, was a created angel, seeing that name signifies one like unto GOD, and can only be applicable to CHRIST? Can a created angel be styled the captain of the LORD's hosts, as he is called in Joshua, of the prince of the people of GOD, as he is in Daniel; which office and title, the apostle tells us (48), belongs only to CHRIST, who is the Captain or Prince of our salvation? Did ever and angel suffer himself to be wor- [Page 355-356] shipped, as that which appeared to Joshua did? Supposing, therefore, that it was the same that appeared to Moses, Joshua, and Daniel, as Perrerius thinks (49), yet it will be far from following, that he was a created angel, or ministering spirit; on the contrary, it will be plain, that it was CHRIST the King of men and angels, blessed for ever (50).[/FONT]
[FONT=Times New Roman, serif](42) 1 Cor. X. 4.[/FONT]
[FONT=Times New Roman, serif](43) Mal. III. 1.[/FONT]
[FONT=Times New Roman, serif](44) Theodor. Osiand. Simler, & al. ...[/FONT]
[FONT=Times New Roman, serif](48) Heb. II. 10.[/FONT]
[FONT=Times New Roman, serif](49) Perrer. & al.[/FONT]
[FONT=Times New Roman, serif](50) Villet. in cap. III. Exod. quaest. 36." [Page 355-356] - An Universal History From The Earliest Account of Time: Compiled from ... - Google Books[/FONT]
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[FONT=Times New Roman, serif]The Church of England Magazine. Under the superintendence of the clergymen of the United Church of England and Ireland. Vol. IV. No. 85; January 6, 1838. By James Burns.[/FONT]

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[FONT=Times New Roman, serif]LITURGICAL HINTS -- No. LXVI. "Understandest thou what thou readest?" - Acts, VIII. 30 St. Michael and All Angels.*[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]* See Bp. Heber's Parish Sermons, Vol. III.; Sermon for St. Michael's Day; and James on the Collects.[/FONT]
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[FONT=Times New Roman, serif]"...The EPISTLE (Rev. XII. 7-12) is not strictly such, but is an account of the vision in which John beheld Michael and his angels combating with the dragon and his angels. There are many holy and learned men who suppose, from a comparison of the different passages of Scripture in which Michael the archangel -- that is, "the prince of the angels" -- is mentioned, that Michael (which is a Hebrew word, meaning, "who is like God") is only another name for the blessed Son of God himself, who is called in Daniel's prophecy, the great Prince who was to stand up for God's people (Dan. XII. 1.); whose voice all they who are in their graves shall one day hear; whom all the angels of God, as we know from St. Paul's epistle to the Hebrews, do serve and obey as their Prince and Sovereign; and who is, with great propriety, introduced by St. John, as the great Captain of the army of the faithful, in the words which begin this epistle : "There was war in heaven: Michael and his angels fought against the dragon." Christ and his ministers fight against Satan and his cruel instruments, who are so far from prevailing, that they lose ground continually. If Michael our Prince be with us, Christ Jesus, the Captain of our salvation, our Leader, then, though the combat may be sharp, yet the victory is sure; for, if he be for us, who can successfully be against us?" [Page 215] - The Church of England Magazine under the superintendence of clergymen of the ... - JAMES BURNES - Google Books[/FONT]
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[FONT=Times New Roman, serif]Robert Hawker (AD 1753 – AD 1827) was an Anglican priest in Devon vicar of Charles Church, Plymouth. Called "Star of the West" for his popular preaching, he was known as an evangelical and author.[/FONT]

[FONT=Times New Roman, serif]A New Uniform Edition of the Works of the Rev. Robert Hawker, D.D. late Vicar of Charles, Plymouth. The whole carefully arranged, revised, and considerably enlarged by the author. To which will be prefixed, A Memoir of His Life and Writings, and a highly finished portrait, from a painting taken expressly for the work, in the seventy-fourth year of his age. VOL. VI. 1829. -[/FONT]
[FONT=Times New Roman, serif]A New Uniform Edition of the Works or the Rev. Robert Hawker, D. D. - Google Books[/FONT]
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[FONT=Times New Roman, serif]"ANGEL. ... In Scripture we meet with many accounts of them. The Lord Jesus Christ himself is called the Angel or Messenger of the covenant. And his servants are called by the same name. But them it should always be remembered, that these names, to both the Lord and his people, are wholly meant as messengers; for it is a sweet as well as an important truth that Christ is not angel; "for verily he took not on him the nature of angels." (Heb. II. 16.) [Page 51-52] So that as God, he is no angel; neither as man. I conceive, that it is highly important always to keep the remembrance of this alive in the mind. ..." [Page 51-52][/FONT]

[FONT=Times New Roman, serif]"CAPTAIN. We meet this title in one passage of [Page 142-143] the word of God, and but one, as far as my memory chargeth me, applied to the Lord Jesus Christ, and that is in the second chapter of Hebrews, and the tenth verse. And very sweetly and eminently so, must we consider the name in reference to him. For he it was, most probably, that Joshua saw in vision, long before his incarnation, before the walls of Jericho, as captain of the Lord's host, and before whom Joshua fell on his face. (Josh. V. 13.-15.) It is very blessed to see and know the Lord Jesus under this character, and to fight under his banner." [Page 142-143][/FONT]

[FONT=Times New Roman, serif]"...Thirdly, Let us take a view of some of the names and characters by which Christ is known in the Holy Scripture, considered in the union of both God and man in one person, thus constituted as one Christ. I say some of the names, for to enumerate the whole would swell our Poor man's Concordance beyond the limits necessary to be observed, in a work of this kind. Christ in his two fold nature of God and man in one person, is known and distinguished in the sacred word, as, ... [/FONT]
[FONT=Times New Roman, serif]... The Angel of the Covenant, Mal. III. 1. ... [Page 163-164][/FONT]
[FONT=Times New Roman, serif]... The Captain of our salvation, Heb. II. 10. ... [Page 164-165][/FONT]
[FONT=Times New Roman, serif]... Michael, Dan. XII. 1. Rev. XII. 7. ..." [Pages 163-165][/FONT]

[FONT=Times New Roman, serif]"... ARCHANGEL ... The question is, who is this archangel, twice, and but twice only, notice as such in Scripture? If the reader will consult both places, he will find that whomsoever it be spoken, it is only spoken of him in office. And if the reader will compare the passage, particularly in Jude, with what the prophet Daniel saith, (chap. X. 13-21.) I conceive that both together will throw light upon the subject, "Lo!" saith the prophet, "Michael, one of the chief princes, came to help me.". And again, he calls the same person, (ver. 21.) [Page 55-56] "Michael, your prince." In the passage of the apostle Jude's Epistle, he saith, "Michael, the archangel, when contending with the devil, he disputed about the body of Moses." It should seem, therefore, pretty plain, that this Michael is one and the same person. In one he is called prince, in the other, archangel. But in both, it is evident, that the name is a name of office. For my own part, I do not hesitate to believe that it is Christ himself, which is meant by the name archangel in Scripture, and of whom it is said, "he shall be revealed from heaven with his mighty angels." (2 Thess. I. 7.) And elsewhere, the Lord Jesus describes this advent in similar words. (Matt. XXV. 31; Zech. XIV. 5; Matt. XVI. 27.) ... (in reference to the subject of the archangel we are now considering) ... Some have thought that the archangel spoken of by Jude cannot mean Christ, because it is there said, that he durst not bring against Satan a railing accusation, but said, The Lord rebuke thee. But this is not an objection in the smallest degree. The Lord Jesus durst not do it; not because he dared not, or had not the power, but because it belonged not to the Redeemer's character, "who, when reviled, reviled not again, but committed himself to him that judgeth righteously." (See Zech. III. 1-4.) Here we have a similar contest. Now that he who spake was the Lord, appears by his saying, "Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with a change of raiment." Hence, therefore, it is plain from this passage, that the angel before whom Joshua, as a type [Page 56-57] of the church, stood, was Christ, who is elsewhere called the angel of the covenant; (Mal. III. 1.) the same as Jacob spake of. (Gen. XLVIII. 16.) So that both the angel of the covenant an the archangel are one and the same; and both spoken of in the nature of the office and character of Christ, for Christ, "took not on him the nature of angels, but the seed of Abraham." (Heb. II. 16.)[/FONT]

[FONT=Times New Roman, serif]From the whole view of this subject, I venture to believe, that, as Scripture speaks ... and that officially, that archangel is Christ. ... the Lord Jesus Christ is the person spoken of twice in Scripture as the archangel. See Malachi and Michael." [Page 55-57][/FONT]

[FONT=Times New Roman, serif]"... MALACHI ... the word itself expresses, my angel or messenger, from Malach, angel, or messenger. ... it is well known, that the Lord Jesus Christ himself, as well as his messenger, is spoken of by this same word in the third chapter and first verse. This is striking, and highly proper to be regarded. The name of the person writing is called Malachi; in the first verse of the first chapter, John the Baptist is called my messenger by the same word Malachi, in the first part of the third chapter. And Christ is called the messenger of the covenant, by the same word Malachi, in the middle part of the same verse of the same chapter. So that Malach, a messenger of angel, is the common term made use of in reference to all under this character. And such views of the name tend, in my humble opinion, to confirm what I have before remarked in the former part of this Concordance, under the word Archangel, (which see) that Christ, the glorious angel of the covenant ... [Page 508-509] ... Christ is expressly called the Angel of the covenant ... And as we well know that Jesus Christ is the all in all of the covenant, both the angel or messenger of it; the fulfiller of it; the sum and substance of it; the administrator of it; in all present and everlasting concerns; we do no violence to the expression, when we express Christ's personal offices in the great work of redemption, by all and every term of character that can tend to bring home the Lord Jesus to our affections, in the most endeared and endearing manner. See Archangel. ..." [Page 508-509][/FONT]

[FONT=Times New Roman, serif]"MESSENGER. There would have required no notice of the office of a messenger, by way of explaining the nature of it, being perfectly well understood, had it not been that our Lord Jesus Christ, when becoming our Redeemer, condescended to submit to this office also; but as the Lord Jesus, in his unequalled humility, vouchsafed to be the servant and messenger of JEHOVAH, every motive of affection and duty demands our attention to behold Jesus in this most gracious character. The reader will have a better apprehension of the title when he is told that the same word translated messenger is also translated angel. Thus in Malachi, III. 1. it might be read, the angel of the covenant. In like manner prophets, teachers, and ambassadors, are not unfrequently called messengers. (Mal. II. 7. 2 Kings XVI. 7.) The infinite graciousness and condescension of the Lord Jesus in this character, serves therefore to recommend and endear him yet more to out heart; and blessedly Jesus speaks of it to his disciples. "Whosoever will be great among you, (saith the humble Lord) let him be your minister; and whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many." (Matt. XV. [Page 542-543] 27,28.) And it is most blessed indeed, to behold the Lord of life and glory thus engaged in all offices, and filling all characters, relating to his mediatorship. He is the all in all of the whole covenant, At the call of his Father, he stood up from everlasting, the Head of his church and people, that he might fill all things. Hence to him the covenant of redemption was given; by him the whole covenant was fulfilled; in his almighty hand all the blessings resulting from the covenant are placed; and from him all must flow, in grace here, and glory hereafter, to his whole body the church. So that Jesus appears most lovely and engaging as JEHOVAH'S covenant in the full, and as the Surety of it, the Messenger of it, the Fulfiller of it, and the Administrator of it, both in time and to all eternity. Hail, almighty Messenger of thine own and they Father's will to mankind, "thou Messenger and Interpreter, one among a thousand, to shew unto man JEHOVAH'S uprightness! Be thou all my salvation, and all my desire; for thou hast made and finished thine everlasting covenant, ordered in all things and sure."" [Page 542-543][/FONT]

[FONT=Times New Roman, serif]"MICHAEL. The name is a compound of Mi, who-Co, the same-and El, God-so that Michael means, one with God. We meet with this name only fives times in Scripture: thrice in the prophecy of Daniel, chap. X. 13. 21-XII. 1, once in Jude 9, and once in Rev. VII. 7. I beg the reader to look at each of those passages; and when the several portions where this person is spoken of are fully considered, I leave it to the reader's own determination, hoping God the Spirit will be his teacher, who it is that is meant by Michael. See Archangel. - Malachi." [Page 547][/FONT]

[FONT=Times New Roman, serif]"PRINCE. This is one of the titles of the Lord Jesus. ... It may not be amiss to observe, in a work of this kind, that the Scripture attaches the title of prince to various characters among men. ... And the heads of families were called Cohen, prince, and Cohenim, princes, by way of distinction. Indeed the word is sometimes rendered priest also, as in the case of Jethro, priest or prince of Midian. (Exod. II. 16.) ... And even Satan is called the prince of this world, and the prince of the power of the air. (John XII. 31. Ephes. II. 2.) The general acceptation, therefore, of the term implies somewhat of power and dominion." [Page 705][/FONT]
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[FONT=Times New Roman, serif]Samuel Horsley (AD 15 September 1733 – AD 4 October 1806) Church of England, was a British churchman, bishop of Rochester from 1792.[/FONT]

[FONT=Times New Roman, serif]The Bishop of Exeter's CHARGE, 1804 and 1805; The Watchers and the Holy Ones. A Sermon preached in the Cathedral Church of Saint Asaph, on Thursday, December 5, 1805; being the Day of Public Thanksgiving for the Victory obtained by Admiral Lord Viscount Nelson over the combined fleets of France and Spain off Cape Trafalgar. By Samuel, by Divine Permission, Lord Bishop of St. Asaph. 1806[/FONT]
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[FONT=Times New Roman, serif]"... But the king saw a celestial being, a Watcher and a Holy One, come down from heaven; and heard him give order with a loud voice ... [Page 5][/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]... [Page 11] We read of another personage superior to Gabriel, who is named Michael. This personage is superior to Gabriel for he comes to help him in the greatest difficulties; and Gabriel, the servant of the Most High God, declares, that this Michael is the only supporter he has. This is well to be noted. Gabriel, is one of God's [Page 11-12] ministering spirits, sent forth, as such spirits are used to be, to minister for the elect people of God, has no supporter in this business but Michael. This great personage has long been distinguished in our kalendars, by the title of "Michael the archangel." ...[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]... I must observe by the way, with respect to the import of the title of archangel, that the word, by its etymology, clearly implies [Page 12-13] a superiority of rank and authority, in the person to whom it is applied. It implies command over angels; and this is all, that the word of necessity implies. ... Since we admit various orders of intelligent beings; it is evident, that a being highly above the angelic order may command angels.[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]Now Daniel calls him "one of the chief princes;" or, "one of the capital princes;" or "one of the princes that are at the head of all:" for this I maintain to be the full, and not more than the full import of the Hebrew words. Now, since we are clearly got above the earth into the order of celestials; Who are the princes that are first, or at the head of all? Are they any other than the Three Persons in the Godhead? Michael therefore is one of them. But which of them? This is not left in doubt. Gabriel, speaking of him to Daniel, calls him "Michael your prince;" and "the great Prince, which standeth for the children of thy people;" that is, not for the nation of the Jews in particular, but for the children, the spiritual children of that holy seed, the elect people of God; a description, which applies particularly to the Son of God; and to no one else. And in perfect consistence with this description of Michael in the book of Daniel, is the action assigned to him in the Apocalypse; in which we find him fighting with the Old Serpent, the deceiver of the world, and [Page 13-14] victorious in the combat. That combat who was to maintain, in that combat who was to be victorious, but the seed of the woman? From all this it is evident, that Michael is a name for our Lord himself, in his particular character of the champion of his faithful people, against the violence of the apostate faction, and the wiles of the devil. In this point I have the good fortune to have a host of learned on my side; and the thing will be further evident from what is yet to come. ..." [Page 5, 11-14] - The watchers and the holy ones, a sermon - Samuel Horsley (bp. of St. Asaph.) - Google Books[/FONT]
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[FONT=Times New Roman, serif]The London Encyclopedia, or Universal Dictionary of Science, Art, Literature, and Practical Mechanics, comprising a popular view of the present state of knowledge. Illustrated by numerous engravings, a general atlas, and appropriate diagrams. By the original editor of the Encyclopaedia Metropolitana, assisted by eminent professional and other gentlemen. In Twenty-two volumes. Volume. XIV. Medicine to Mithridates; Edited by Thomas Curtis, of Grove House School, Islington. 1839.[/FONT]

[FONT=Times New Roman, serif]"MICHAEL, or Michel, i.e. who is like to God? ... The scripture account of Michael is that he was an archangel ... that he had an army of angels under his command (Rev. XII. 7.); that he fought with the dragon, or Satan, and his angels; and that contending with the Devil, he disputed about the body of Moses (Jude 9). As to the combat between Michael and the Dragon, some authors understand it literally. Others take it in a figurative sense: ... It has been supposed that it was Michael who conducted the Israelites in their journey through the wilderness (see Exod. XXXII. 34. and XXXIII. 2.); who appeared to Moses in the burning bush, to Joshua in the fields of Jericho, and to Gideon and Manoah the father of Sampson. In a word, to him have been imputed the greatest part of the most remarkable appearances in the Old and New Testament. Bishop Horsely, in his remarkable sermon on Dan. IV. 17, labors to prove that Michael the archangel is the Redeemer." [Page 483] - The London encyclopaedia, or, Universal dictionary of science, art ... - Google Books[/FONT]
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[FONT=Times New Roman, serif]Hermann Witsius (Herman Wits or in Latin Hermannus Witsius) (AD 12 February 1636 – AD 22 October 1708) was a Dutch theologian.[/FONT]

[FONT=Times New Roman, serif]Sacred Dissertations, on what is commonly called the Apostles' Creed. By Herman Witsius, D.D. Professor of Divinity in the Universities of Franeker, Utrecht, and Leyden. Translated from the Latin, and followed with Notes, Critical and Explanatory, by Donald Fraser, Minister of the Gospel, Kennoway. In Two Volumes. Volume II. 1823.[/FONT]
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[FONT=Times New Roman, serif]"...NOTE XLVII. Page 276. ... Witsius thought, on the contrary, ... Archangel, and that this is Christ himself, the Lord of all. The same opinion was held by Cloppenburgh, Vogelsangius, Pierce, and others, of former times; and of late, it has been strenuously supported by Bishop Horsely. The Bishop agrees with our Author, too, in thinking, that the Michael we read of in Daniel, Jude, and Revelation, is no other than the Son of God. If the learned reader is disposed to investigate this point, he may consult Horsley's Sermons, and the Exercitatio De Michaele by Witsius. ++ At the close of that Dissertation, it is stated by the Author, that some writers apprehend the name Michael to be given to our Saviour in Rev. XII. but to a created angel in Dan. X. and Jude 9. With his usual candour, he adds, that while he himself believes Christ to be intended wherever we read Michael ...[/FONT]
[FONT=Times New Roman, serif]++ Miscel. Sacra, Tom. II. Exer. 4." [Page 538] - Sacred Dissertations: On what is Commonly Called the Apostles' Creed - Herman Witsius - Google Books[/FONT]
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[FONT=Times New Roman, serif][Latin] Hermanni Witsii, Miscellaneorum Sacrorum, Tomus Alter. Continens XXIII. Exercitationes, maxima ex parte Historico - & Critico-Theologica; nonnullas in Ultrajectina, alias in Leidensi Academia, Studiose juventuti exhibitas. Quibus accesserunt Animadversiones Irenicae ad Controvesias quasdam Anglicanas; ut et Orationes Quinque. 1736.[/FONT]
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[FONT=Times New Roman, serif]"... EXERCITATIO III. DE SERMONE DEO ... VII. Apud Philonem ejus generis occurrunt plurima. Taceo quae ex Platone sumsit, de quibus mox commodior erit dicendi occasio : ex suae religionis principiis multa habet, quae nostro plus serviunt instituo. In libro de Agricultura, p. 195. editionis Parisiensis 1640. scribit, Verbum, promgenitum Dei filium, gubernationi mundi a Deo esse praefectum. ...[/FONT]

[FONT=Times New Roman, serif]... Prafecto his Recto Sermone, Primogenito Filio, qui curam sacri hujus gregis tanquam magni Regia Prorex in se recipiat. Dictum enim est alicubi : Ecce ego sum mittam Angelum meum ante faciem tuam ut custodiat te in via. Exod. XXIII:20. Ecce, sermonem, qui idem sit Filius primogenitus, magni Patris Prorex, & Angelus ille in cujus medio nomen Dei est. ...[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]... Quod si nondum quisquam est dignus ut Dei filius appelletur, tu tamen da operam ut ornatus sis sicut VERBUM IPSIUS PRIMOGENTIUM, Angelus antiquissimus, & quidem variarum appellationum Archangelus : videlicet principium, nomen Dei, & Verbum dictus, & homo facus ad imaginem, & videns ille Israel. Mox subdit ... Nam si nondum idonei simus ut nominemur Dei filii, simus saltem Verbi istius Sacratissimi, quod ejus sempiterna imago [Page 96-97; internally Page 73-74] est. Image enim Dei est Verbum illud antiquissimum. ..." [Page 96-97; internally Page 73-74] - https://archive.org/stream/hermanniwitsiim01witsgoog#page/n96/mode/1up[/FONT]
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[FONT=Times New Roman, serif]"... Hoc autem est Angelus ille qui Mosi apparuit in rubo, & qui semetipsum Deum Abrahami, Isaac & Jacobi nuncupavit. Exod. III:2,6. & cujus benevolentiam, uti omnis benedictonis sontem laudat Moses Deut. XXXIII:16. Sin posterior explicatio magis arrideat, signifcabitur Verbum illus quod se ad populam suum missurum stabili pacto pollicitus est Deus. Et tunc conferri hoc dictum potet sum Exod. XXIII:20. & Deut. XVIII:18. ubi Deus promittit [Page 104-105; internally Page 81-82] se missurum Israeli Angelum in cujus medio nomen suum sit, & excitaturum iis Prophetam cujus ori verbum suum indate. Utrovis exponas modo, idem Filius Dei notatur, quo mediante, & de quo, populo olim locutus est Jehovah; & qui venit ad illud tempulum, de quo Haggaeus loquitur, & cum Spiritu suo stetit in medio populi. Ex his, & si quae his similia sunt, Veteris Testamento dictis, Johannis locutionem desumtam esse malo credere, quam ex Chaldaeis paraphrasibus, aut Platonis dissertationibus. ..." [Page 104-105; internally Page 81-82] - [/FONT]
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[FONT=Times New Roman, serif]"...EXERCITATIO IV. DE MICHAELE BREVIARIUM.[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]I. Michaelis & Archangeli nomen sexies in sacria exstat.[/FONT]
[FONT=Times New Roman, serif]II. Tres sunt de Michaele sententia.[/FONT]
[FONT=Times New Roman, serif]III. Michael notat, quis, vel qui est sicut ille Deut.[/FONT]
[FONT=Times New Roman, serif]IV. Archangelus non nisi unus est, & caeterorum omnium Angelorum princeps.[/FONT]
[FONT=Times New Roman, serif]V. Idcirco boni Angeli, Angeli Michaelis di[bless and do not curse][bless and do not curse][bless and do not curse][bless and do not curse]ur.[/FONT]
[FONT=Times New Roman, serif]VI. Idem magnus Princeps populi Dei est.[/FONT]
[FONT=Times New Roman, serif]VII. Judas ei eadem attribuit verba que Zacharias Angelo qui est Jehova.[/FONT]
[FONT=Times New Roman, serif]VIII. Veterum Hebraeorum Catechesis de Angelo Principe populi Israelitici.[/FONT]
[FONT=Times New Roman, serif]IX. Acuta Masii observatio.[/FONT]
[FONT=Times New Roman, serif]X. Insignia Mosis Nahmanidae locus.[/FONT]
[FONT=Times New Roman, serif]XI. Mira de Metatron.[/FONT]
[FONT=Times New Roman, serif]XII. Alii Michaelem unum ex creatis Angelis esse volunt.[/FONT]
[FONT=Times New Roman, serif]XIII. Quia Archangelus a Christo distinguitur.[/FONT]
[FONT=Times New Roman, serif]XIV. Et Michael, unus principum primariorum dicitur.[/FONT]
[FONT=Times New Roman, serif]XV. Eique limitata adscribitur potentia.[/FONT]
[FONT=Times New Roman, serif]XVI. Et persona aliqua Divina quae misssa est, se a Michaele distinguit.[/FONT]
[FONT=Times New Roman, serif]XVII. Indignum majestate Filii Dei videtur, quod non ansit maledictum ingerere Diabolo.[/FONT]
[FONT=Times New Roman, serif]XVIII. Michaelis nomen pie imponi potest persona creatae.[/FONT]
[FONT=Times New Roman, serif]XIX. Eaque Princeps bonorum Angelorum esse; aque ac Beelsebul malorum.[/FONT]
[FONT=Times New Roman, serif]XX. Cui etiam sui Angeli attribuantur, non minus quam Draconi.[/FONT]
[FONT=Times New Roman, serif]XXI. Quedenique tam Princeps populi Israelitici esse potest, quam Diabolus Princeps hujus mundi.[/FONT]
[FONT=Times New Roman, serif]XXII. Zacharias de Angelo Domino non prorsus eadem dicit, que Judas de Michaele.[/FONT]
[FONT=Times New Roman, serif]XXIII. Hebraeorum commentationes de Metatron Cabbalistica sunt.[/FONT]
[FONT=Times New Roman, serif]XXIV. Tuba Archangeli notare potest tubam Christi, qua se Angelorum demonstret Dominum.[/FONT]
[FONT=Times New Roman, serif]XXV. Unus aut primus principum primariorum non est redigendus in ebrum ordinem.[/FONT]
[FONT=Times New Roman, serif]XXVI. Gabriel uno Michaele adjutore contentus suit.[/FONT]
[FONT=Times New Roman, serif]XXVII. Michael non distinguitur a Christo, sed a Gabriele.[/FONT]
[FONT=Times New Roman, serif]XXVIII. Ouk etolmese notare potest, non duxit consultum.[/FONT]
[FONT=Times New Roman, serif]XXIX. Sunt qui putant per Michaelem, aliquando Christum, aliquando creatum Angelum designari.[/FONT]
[FONT=Times New Roman, serif]XXX. Epikrisis.[/FONT]

“[FONT=Times New Roman, serif]... EXERCITATIO IV. DE MICHAELE BREVIARIUM. … XXIV. Tuba Archangeli notare potest tubam Christi, qua se Angelorum demonstret Dominum.... XXIV. Caeterum nec adversae sententiae patroni, qui Michaelem & Christum pro eodem habent, ad primum conflictum victas facile manus dant: se quoque instructos umbone rati, quo immissa retudant spicula. Non enim deesse sibi quod contra argutantibus reponant. Postulat itaque aequitas, ut quae di[bless and do not curse][bless and do not curse][bless and do not curse][bless and do not curse] orine singula expediantur. Ad primum argumentum observat Cloppenburgius, loco citato, §. 23. minime liquidum esse, quod I. Thess. IV:16. Archangelus a Christo Domino & Judice distinguatur: possumus enim dicere, simile hic esse schema dictionis, I. Sam. III:21. quoniam manifestaverat se Jehova Samueli in Siloh, in verbo Jehova. Ut, quemadmodum illic exponendum est, in verbo Jehova, in verbo suo; similiter & hic celeusma, & vox Archangeli, nec non Dei tuba, intelligatur celeusma, & vox ac tuba ipsius Christi Domini, qua in glorioso illo adventu suo se demonstrabit Archangelum & Deum. Eleganter, ut solet, Vogelsangius: Exerc. Theol. p. 623. Tantum singulari numero Archangelum legimus. Qui Christus est, Salvator. Qui & venturus aliquando dicitur cum celeusmate atque voce Archangeli, hoc est tali cum voce, qua sese demonstrabit principem Angelorum, quaque pro auctoritate [Page 129-130; internally Page 106-107] omnes illos adesse jubebit; tanquam satellites. Ne quis creatum Angelum, quasi aeneatorem Christi, & anteambulonem forte imaginetur. In eundem sensum Coccejus, aliique. ..." - https://archive.org/stream/hermanniwitsiim01witsgoog#page/n129/mode/1up[/FONT]
[FONT=Times New Roman, serif]https://archive.org/stream/hermanniwitsiim01witsgoog#page/n130/mode/1up[/FONT]

“[FONT=Times New Roman, serif]... EXERCITATIO IV. DE MICHAELE BREVIARIUM. … Epikrisis. ... XXX. Meam si quis sententiam cognoscere desiderat; is sic habeto. Hactenus existimani & docui, loca omnia quae de Michaele agunt, de Filio Dei, Angelo foederis, Christo Domino, intelligenda esse. Neque est quod illius me interpretationis poeniteat pigeatve. Nam praeterquam quod praestantissimos secutus sum auctores; rationes pro ista parte, non quidem singulae, at cunctae tamen & in cumulo sumtae, potiores mihi visae sunt. Non tamen ita, ut putem eam sententiam nimis asseveranter & dictatorie esse urgendam; quum & aliquid reponi rationibus illis queat: & adversae sua non destituantur probabilitate. In talibus quaestionibus magis mihi placet haesitantis ingenii modestia, quam considerata determinandi pervicacia.” [Page 131; internally Page 108] - https://archive.org/stream/hermanniwitsiim01witsgoog#page/n131/mode/1up[/FONT]
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[FONT=Times New Roman, serif]Reinerus Vogelsangius (AD 1610 - AD 1679) was a Dutch Divine of the 17th Century, Professor of Theology (AD 1676 - AD 1679), author of Theological Exercitations, and a Physical Disseratation concerning the world.[/FONT]

[FONT=Times New Roman, serif]Reineri Vogelsangii V. D. Ministri in Ecclesia Silv-Ducensi, & S. S. Theologia in Illustri ibidem Gymnasio Professoris Exercitationes De Theologica. De Revelatione Supernaturali, &c. De Scriptura, ubi speciatium de 70. Interpretum Fabula, de Textu Samaritico, de Punctorum Antiquitate &c. De Natura Dei. De Mysterio Trinitatis. De Decretis Divinis. De Prædestinatione. De Creatione, deque Creaturis intelligentibus praecipue. De Providentia. De Officiis Creaturarum Rationalium. De Bonis Et Malis Angelis. De Peccato Adami Et Originali. De Viribus Liberi Arbitrii Hominis Lapsi &c Tractatis inibi majoris momenti Controversis, que Christianis Catholicis intercedunt cum Atheis, Philosophis, Paganis, Judaeis, Antitrinitariis, Pelagianis, Semi-Pelagianis, Pontificiis, &c. erutis etiam plurimis & elegantiori literatura monumentis. Roterodami. Ex Officina Arnaoldi Leers Junioris. 1668. or Ex Officina Stephani DuMont. 1665.[/FONT]
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[FONT=Times New Roman, serif]"... Michaelem porro eodem commate Christum intelligimus, vere Dominum dominantium & Regem regum. Quem proinde Gabirel accurate Primum descripsit primariorum principum. Primum, inquam, non unam: ut numerus cardinalis, quem textus exhibet, juxta [Page 631:617 - 632:618] frequentem Hebraismum pro ordinali accipiatur. Potestas certe Regis Messiae in quatuor praecipue Monarchias, invicem sibi successuras, retro secundi capitis commate quadragesimo quarto disertissime suerat commendata. Fore videlicet, ut regnum Messiae omnia tandem regna illa contereret, ipsum vero perstaret in sempiternum. Nomen Michaelis augustum est, quasi quaesieris: Quisnam est uti Deus? Quae omnino Christi goria est. Et vero Michael, qui Princeps Judeorum antonomastice audiat, quod commate postremo hujusce capitis elogium illi tribuitur, Angelus intelligi alius non potest praeter eum, qui creator idem est Angelorum. Cujus pugnam cum Dracone Johannes commemorat, Christum utique designans, qui serpentis caput obtrivit. Alibi Michael, qui & Jehovah, notam convitii Diabolo impingere non sustinuit, hoc tantum inquiens, Dominus te increpet: insigni mysterio. Nimirum, quia Filius nibil quicquam dicere aut facere potest, nisi quod Patrem audiverit & viderit dicentem atque facientem. Ut vel hinc eadem illius & voluntas & bonitas & naturas cum Patre demonstretur. ..." [Page 631-632, internally Page 617-618] - Göttinger Digitalisierungszentrum: Seitenansicht[/FONT]
[FONT=Times New Roman, serif]Göttinger Digitalisierungszentrum: Seitenansicht[/FONT]
[FONT=Times New Roman, serif]Reineri Vogelsangii,... Exercitationes theologicae. [-Oratio inauguralis ... - Reinerus Vogelsangh - Google Books[/FONT]
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[FONT=Times New Roman, serif]Johannes Cloppenburg (AD 1592 - AD 1652)[/FONT]

[FONT=Times New Roman, serif]J. Cloppebburgh, S. S. Theol. Doctorus & in Acad. Franeq. Professoris; Exercitationes Super Locos Communes Theologicos: Quibus praecipui Religionis Christianae articuli lucide explicantur, ac ab Adversariorum corruptelis nervose vindicantur. 1653.[/FONT]
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[FONT=Times New Roman, serif]"... Reliqua Disputationis Octavae. Respondente CASPARO DETSI, Ungaro. Thess I. ...[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]... 9. Bis in Scriptura exstat vocabulum Archangeli in numero singulari. I . Thess. 4. 16. Iudae. 9. Quare neque illud ex Scri- [Page XVI-XVII] ptura affirmari potest, esse plures in coelesti Hierarchia Archangelo. Unde illud liberae disquisitionis est Problema: An Archangelus a Iuda nominatus Michael, sit Angelus creatus; An Christus ipse Angelorum caput: quod posterius videtur suadere locus Apoc. 12. 7. …" [Page XVI-XVII] - J. Cloppenburg exercitationes super locos communes theologicos - Johannes Cloppenburg - Google Books[/FONT]

[FONT=Times New Roman, serif]"... 28. Obiter adnotamus ad locum Psal. 34. 8. Thesin quidem nostram illic affirmari; tamen nobis adlubescere, ut non accipiamus singularem numerem per Enallagem pro plurali, Angelus pro Angeli, quod interpretibus placet unanimi fere consensu: sed ut servetur numeri singularis proprietas, & intelligatur Angelus ille Foederis Filius Dei, qui ut princeps Exercitus Dei Josuae se exhibuit: Josue. 5. 13. 14.15. qui vere Angelorum castra metatur. …" [XIV] - J. Cloppenburg exercitationes super locos communes theologicos - Johannes Cloppenburg - Google Books[/FONT]
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[FONT=Times New Roman, serif]Ralph Griffiths (AD c.1720 – AD September 28, 1803) was a journal editor and publisher of Welsh extraction. In 1749, he founded London’s first successful literary magazine, the Monthly Review (1749–1845), and remained its editor until his death in 1803.[/FONT]

[FONT=Times New Roman, serif]The Monthly Review for January, 1806. By Ralph Griffiths.[/FONT]
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[FONT=Times New Roman, serif]"... THANKSGIVING SERMONS, Dec. 5, 1805.[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]Art. 38. The Watchers and the Holy Ones. -- Preached in the Cathedral Church of St. Asaph, Dec. 5, 108, &c. By Samuel, by Divine Permission, Lord Bishop of St. Asap. 4to. 2s. Hatchard. This singular sermon consists of two parts, viz. theological exposition, and political reflection. In the first, which is by much the most extended, the R. R. preacher endeavors to explain to what class of beings belong the "Watchers" and "the Holy Ones," mentioned in the text (Dan. IV. 17.) The opinion, that they are to be understood as angels of a distinguished rank, making the Cabinet or privy counsel of the Deity, is vehemently opposed; and the Holy Ones are interpreted to mean 'the Three Person of the Godhead,' of which Michael the archangel is one, 'the description of whom particularly applies to the Son of God.' ... We doubt whether the Orthodox will approve the Bishop's account, which makes the second person of the Trinity contend with the Devil about the body of Moses. Here, however, we wish not to argue, but merely to report." [Page 333] - The Monthly Review - Ralph Griffiths - Google Books[/FONT]
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[FONT=Times New Roman, serif]Martin Luther (AD 10 November 1483 – AD 18 February 1546) was a German monk [Order of St. Augustine], Catholic priest, professor of theology and seminal figure of the 16th-century movement in Christianity known later as the Protestant Reformation, "the Dr. Luther" of the Lutheran movement.[/FONT]

[FONT=Times New Roman, serif]D. Martin Luthers Werke: Kritische Gesamtausgabe; D. Martin Luthers Deutsche Bibel 1522-1546, Elfter Band Zweite Halft Die Ubersetzung des Prophetenteils des Alten Testaments (Daniel bis Maleachi). Hermann Bohlaus Nachfolger / Weimar; 1960.[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]1541 Translation:[/FONT]
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“[FONT=Times New Roman, serif]... selbigen zeit, wird sich auffmachen der grosse Furst Michael, der fur die Kinder deines Volks stehet, Denn es wird ein solche trübselige Zeit sein als nicht gewest ist, sint das Leute gewest sind, bis auss diese zeit.[/FONT]
[FONT=Times New Roman, serif]WIE wol Michael eins Engels name ist, doch verstehen wir hie, gleich wie auch Apoc. XII. den hErrn Christum selbs da durch, Die hie niden auff Erden mit seinen Engeln, das ist Predigern, streittet wider den Teufel, durchs Evangelium, Denn er nennet in den grossen Fursten. ...” [Page 108; 1541Translation; Page 109; 1545 Translation] - https://archive.org/stream/s12werkediedeuts11luth#page/108/mode/1up[/FONT]
[FONT=Times New Roman, serif]https://archive.org/stream/s12werkediedeuts11luth#page/109/mode/1up[/FONT]
[FONT=Times New Roman, serif]or also:[/FONT]
[FONT=Times New Roman, serif]D. Martin Luthers Werke: Abt.] Die deutsche Bibel - Martin Luther - Google Books[/FONT]
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[FONT=Times New Roman, serif]Full Text of Page 108:[/FONT]
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[FONT=Times New Roman, serif]"... 1541 ... Er nennets gepflanzt, Denn der Bapst hat ein Paradis aller luft zu Rom, oder in der Kirchen, gemacht, da er aller Welt, Gut, Gewalt und Ehre, frey nach seinem willen braucht.[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]BVR selbigen zeit, wird sich auffmachen der grosse Furst Michael, der fur die Kinder deines Volks stehet, Denn es wird ein solche trübselige Zeit sein als nicht gewest ist, sint das Leute gewest sind, bis auss diese zeit.[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]WIE wol Michael eins Engels name ist, doch verstehen wir hie, gleich wie auch Apoc. XII. den hErrn Christum selbs da durch, Die hie niden auff Erden mit seinen Engeln, das ist Predigern, streittet wider den Teufel, durchs Evangelium, Denn er nennet in den grossen Fursten. DERselbige hat sich nu auffgemacht, und stehet fur die Christen, und tröstet sie, mit dem Wort der Gnaden. DENn his da her ist die grewlichst zeit gewest, als auff Erden ie gewest ist, WIE Christus diese wort auch füret, Matth. [Bl. XIII.] XXIIII. Und wo diese Tage nicht verkürzt weren und auffgehöret hetten, So were sein Mensch selig worden, auch die Edomiten, Moabiten, Ammoniten nicht. DENN es schon angefangen in Welschenlanden, zu Rom und mehr Orten. Das man Epicurisch aus dem Glauben ein gespött gemacht, und die Kinder auch nicht mehr teusset. Also were beide Tauffe, Sacrament, und Wort alles aus gewest, und sein Mensch mehr selig worden. ...[/FONT][FONT=Times New Roman, serif]
[/FONT]
[FONT=Times New Roman, serif]... 9: Dan[iel]. 12,1 14: Off[enbarung]. 12,7. 19: Matth[ew]. 24,21f." [Page 108; 1541 Translation; Page 109; 1545 Translation] - https://archive.org/stream/s12werkediedeuts11luth#page/108/mode/1up[/FONT]
[FONT=Times New Roman, serif]https://archive.org/stream/s12werkediedeuts11luth#page/109/mode/1up[/FONT]
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[FONT=Times New Roman, serif]Philipp Melanchthon (AD 16 February 1497 – AD 19 April 1560), born Philipp Schwartzerdt, was a German reformer, collaborator with Martin Luther, the first systematic theologian of the Protestant Reformation, intellectual leader of the Lutheran Reformation, and an influential designer of educational systems. He stands next to Luther and Calvin as a reformer, theologian, and molder of Protestantism. Along with Luther, he is the primary founder of Lutheranism.[/FONT]

[FONT=Times New Roman, serif]In Danielem Prophetam Commentarius, editus a Philippo Melanthone, Anno 1543.[/FONT]
[FONT=Times New Roman, serif]In Danielem Prophetam Commentarius - Philipp Melanchthon - Google Books[/FONT]
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[FONT=Times New Roman, serif]"... [Page 122] Eadem de Gog & Magog apud Ezechielem & in Apocalypsi di[c]untur. Ezechiel ait, God & Magog, factis ingentibus vastationibus, tandem in montibus Israel perituros esse.[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Esti de iudicio ultimo Christi intelligi potest, tamen arbitror significari praelia quae piis erunt in hac ultima mundi senecta cum ..., qui vincentur in montibus Israel, id est, seu in locis ecclesiae in qua uere sonat Euangelium, vel a populus uere inuocantibus deum in fide filii eius Iesu Christi. Non enim vincetur ... nisi per filium dei dimicantem pro sua ecclesia, ut infra clare inquit Daniel. capite 12. Stabit Michael, is est, Christus dux magnus pro filius populi. Sed & apud Daniele & apud Ezechielem magne vastationes denunciantur, quas ut deus mitiget, toto pectore petamus. ..." [Page 122][/FONT]

[FONT=Times New Roman, serif]"... [Page 136] Porro hic locus admoneat nos de praesentia Christi, Quod videlicet filius Dei semper assuerit Patribus quodque vere nunc quoque Ecclesiae adsit, exaudiat & gubernet inuocantes ipsum, Sicut dicit in Euangelio, Ecce, ego vobiscum sum, &c.[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Item, Ubicunque duo aut tres congregati sunt in nomine meo, ibi sum in medio eorum. [Page 136-137] Item, Ascendit, ut set dona hominibus, &c.[/FONT]
[FONT=Times New Roman, serif]Gene. 48. inquit Iacob de Christo, Angelus qui eripuit me ex omni malo, benedicat Pueris, &c.[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Et Joh. 1. dicitur, Omnia per ipsum facta sunt, &c[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Et hic interest colloquio Angelorum apud Danielem.[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Et Paulus inquit, Omnes bibebant de spirituali petra eos comitante, Petra autem erat Christus.[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Sic nos statuere debemus adesse Christum, exaudire, iuuare, & gubernare nos, Idque vocat scriptura regnu Christi: sed infirmitas humanae mentis non potest sic intelligere Regum Christi cogitat de eo, tanquam de absente: non agente aliquid nobiscum. Sed his tenebris humanae rationis repugnandu est, & iuxta testimonia pro millionum, &c iuxta haec exempla credendum, Quod vere adsit nobis, exaudiat, & iuuet inuocantes ipsum.[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Haec breviter adieci de Interprete vaticinii, que vocat Palmoi, id est, admirabilem quendam, sicut alibi Christus vocatur admirabilis consiliarius. [Page 137-138][/FONT]
[FONT=Times New Roman, serif]Est & illud considerandum, quod adese filius Dei, cum sit mentio summae calamitatis, ut significet se in illa ipsa calamitate futurum esse in excubiis, Sicut infra inquit, In illo tempore Michael, qui stat pro Filiis populi, &c. Haec est magna consolatio, praesertim hoc tempore, scire, quod Christus sit in excubiis pro nobis. ..." [Page 136-138][/FONT]

[FONT=Times New Roman, serif]"... [Page 214] Alii aliter de sententia huius capitis disputant, sed iudico hanc esse simplicissma enarroationem. Adfuit autem bono angel dux Michale, quem cum him & infra uocet ducem po- [Page 214-215] puli dei, intelligo esse ipsum filium dei, λόγοις, ut a Ioanne nominatur. Hunc ducem & supra scribit interesse colloquio in capite octavo, ubi angelus ab illo domino petit interpretationem visionis.[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Adesse cum & in hoc colloquio, ac Danielis labra attingere, & consternatum recreare, adparet. Semper enim adfuisse filium dei ecclesiae, eamque, defendisse contra furorem diaboli, certum est. Ideo Ioannes inquit, Omnia per ipsum facta sunt. Loquitur enim non tantum de conditione rerum, sed etiam de gloriosis liberationibus, ecclesiae. Texit populum in mari rubro, & in deserto, Defendit Iosue, Gedeonem, Samuelem, Davidem, Eliam, Elisaeum, & alios fideles gubernatores sui populi.[/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Ideo inquit Iacob, Benedicat his pueris angelus, qui me eripuit ex omnibus malis. Haec uerba conueniunt ad filium dei, qui uere liberat ab omnibus malis, uidelicet a peccato, ab ira dei, a morte aeterna, ab insidiis diaboli. Non enim sine eaussa nominatim dicitur, ab omnibus malus. Haec gloria non potest tribui ministris angelus, qui etiamsi protegunt corpora piorum, tame nec peccatum nec aeternam mortem tollere possunt. ..." [Page 214-215][/FONT]

[FONT=Times New Roman, serif]"... [Page 370] TERTIA consolatio, quod in his tantis periculis habitura sit ecclesia defensorem filium dei. Ideo hic in textu dicitur, Illo tempore stabit Micael dux magnus pro filiis populi sui. [/FONT]
[FONT=Times New Roman, serif] [/FONT]
[FONT=Times New Roman, serif]Hac voce omnes pii se confirment, quam quidem & Christus ipse nobis inculcat, inquiens, Ego vobiscum sum usque ad consummationem mundi. In tanta dissipatione, in tanti aerumnis, pii videntur deserti a deo. ..." [Page 370][/FONT]

[FONT=Times New Roman, serif]"... [Page 371] Dixi autem supra, semper adfuisse filium dei ecclesiae suae. Ideo hic vocatur dux magnus Micael, sic enim nominat filium dei. Adpellatio nota est. Quis sicut deus, id est, quantus est hic, qui est sicut deus, qui est imago aeterni patris, potens, misericors, liberator, vindex. ..." [Page 371][/FONT]​

 

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[FONT=Times New Roman, serif]Johann Wigand (ca. AD 1523 - AD 21 October 1587) was a German Lutheran cleric. From 1538 Wigand studied at University of Wittenberg, attending lectures by Martin Luther and Philipp Melanchthon. While working in Magdeburg he was one of the main contributors to the Magdeburg Centuries, a critical work on church history. In 1575 he became Bishop of Pomesania, a post he held until his death in 1587.[/FONT]

[FONT=Times New Roman, serif]Danielis Prophetae Explicatio Brevis, tradita in Academia Ienensi, A D. Iohanne VVigando; Ienae Guntherus Huttichius ex. cudebat. Anno 1571. (Brief Exposition of the Prophet Daniel)[/FONT]​

[FONT=Times New Roman, serif]"... [Page 372r] Princeps) 2. pars Narrationis, seu fundamentum consolationis. Ego Angelus coelestis, in aula principis Persarum, impiis consiliis, quae suggeruntur a malis Spiritibus, resisto, & habeo adiutorem Michaelem, principem Israelitici populi, id est, ipsum Dei filium. Huic Historiae conuenit Typus in Apocalypsi 12. ubi Michael & Angelieius pugnant cum Dracone. ..." [Page 372r] - http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0761&USE=800[/FONT]

[FONT=Times New Roman, serif]"... [Page 372v] Ecce Michael) Siue de excellenti Angelo, siue de ipso filio Dei accipias, perinde est. De filio autem Dei ideo interpretamur, quia postea dicitur (Princeps populi Israelitici) id est, Ecclesiae verae. Docet autem Paulus, ipsum filium Dei fuiste Ducem & comitem eius coetus. Et Iacob inquit Genes. 49. Angelus, qui eruit me de cunctis malis, benedicat pueris istis, & inuocetur super eos nomen meum, etc. Iam vero eripere ex omnibus malis, non creaturae, sed creatori potius conuenit. Similiter & benedicere, opus Dei est. Est praeterea nomen valde magnificum. Nam Michael signi ficat, quis sicut Deus? ..." [Page 372v][/FONT]

[FONT=Times New Roman, serif]"... [Page 373v] Et ecce quasi similitudo) Siue haec de Angelo, siue de filio Dei, deque ipso Michaele intelligas, de quo supra, perinde est. Tangere labia, & impertiri robur cordis & mentis, beneficium Dei est, nisi quod Angeli possunt esse organa Dei, per quae Deus operatur quae vult: sicut Apostoli impositis manibus, sanarunt aegrotos, resuscitarunt mortos. ..." [Page 373v]http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0764

[/FONT][FONT=Times New Roman, serif]"... [Page 374r] Veruntamen) Repetit causum suae legationis, nempe, ut exponat primum quae sint futura. Deinde, quod Michael pro suo populo acriter dimicet. ..." [Page 374r][/FONT]

[FONT=Times New Roman, serif]"... [Page 374v] Michael princeps vester) Etsi apparet, cuilibet provinciae suum destinatum bonum Angelum, qui molitiones Diabolorum reprimat: tamen hic videtur de sublimiori quodam, quam sint Angeli, differere. Princeps Ecclesiae, Hierosolymitanae, est ipse filius Dei, ut supra monuimus. ..." [Page 374v]http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0766
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[FONT=Times New Roman, serif]"... [Page 376r] VI. De Michaele principe populi Israelitici, seu Ecclesiae Dei. Filius Dei ab initio semper adfuit Ecclesiae suae, & factus homo, in ipso actu triumphi sui inquit, Ecce ego vobiscum sum, usque ad consummatione seculi. Non igitur dubium est, hunc Iesum Christum, Deum & hominem, nobiscum esse, propulsare Diaboli mirandas & multiplices machinationes. ..." [Page 376r]http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0769
[/FONT]
[FONT=Times New Roman, serif]"... [Page 377r] Angelus ipse Filius Dei appellatur. Genes. 48. Angelus qui eripuit me de cunctis malis, benedicat pueris istis, etc. Duo hic attribuuntur Angelo, quae creaturis adscribi nequeunt, nempe eripere ex cunctis malis, Deinde benedicere spiritualiter ac corporaliter. Angelus Testamenti: Malach. 3. ..." [Page 377r]http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0771[/FONT]

[FONT=Times New Roman, serif]"... [Page 380v] Fit Archangeli mentio 1. Thes. 4. Ipse Dominus cum classico, & voce Archangeli descendet. Et Iudas, Cum Micahel Archangelus cum Diabolo disceptaret. Inde quidam ordinem & gradum Angelorum supremum constituunt, nempe Archangelorum. Verum probatio non videtur esse sufficiens. Primum, quia alias in sacris literis nulla fit distincto Angelorum in eiusmodi gradus. Deinde hic Archangeli vox, ad ipsum Iesum Christum referri potest, qui est Micahel, & Angelorum Dux atque creator. Voce enim sua Christus iubebit mortuos reviviscere. ..." [Page 380v]http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0778

[/FONT][FONT=Times New Roman, serif]"... [Page 443v] In tempore) 1. Consolation, eaque omnium potissima, de praesentia, cura, protectione, liberatione Michaelis principis ma- [Page 443v-444r] gni, hoc est, ipsius filii Dei, de quo etia Cap. 10. mentio facta est. Christus haec ita exponit atque illustrat: Ecce, inquit, ego vobiscu ero, usque ad consummationem seculi. Item, Non relinquam vos orphanos. Quid autem potest dulcius dici, quam Iesum Christum, Dei & Mariae filium, nostrum saluatorem, non velle nos derelinquere, velle se nobis familiariter adiungere, velle nos adversus omnis generis pericula & adversitates tueri? Si Deus pro nobis, inquit Paulus, quis contra nos? …[/FONT] [FONT=Times New Roman, serif]... Adest nobis in [Page 444r-444v] excubiis unus Michael, qui irato & effervescenti mari potest saeuiendi metas constituere. Ille Michael is est, qui est omnipotens, vicit mundum & principem eius, contriuit caput serpentis, habet potestatem huius & futuri seculi. Hoc nobis Domino pro picio, hoc nobis adsistente, nos protegente, erimus tuti, & in morte etiam cum ipso vivemus & regnabimus.[/FONT] [FONT=Times New Roman, serif]Quod si interdum patitur ille Michael, aliqua membra, veluti tempestae marina aliquas nauiculas, mergi, & absorberi violentia furentium ventorum in hoc muno: non tamen penitus deserit, sed ea ipsa membra ad maiores dignitates euehit. Nulla enim maior dignitas in hoc mundo est, quam fieri conformem Iesu Christo, nostro Duci, cruorisque profusi ornamenta ad ipsum adferre. …" [Page 443-444][/FONT][FONT=Times New Roman, serif]http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0906

[/FONT][FONT=Times New Roman, serif]"... [Page 445r] Michael) Hoc nominis tribuitur isti Heroi, nostro protectori. Michael aute significat, quis sicut Deus? Nominant interdum homines suos filios Hercules, Constantinos, Alexandros, Magnos, Maximilianos, Leuthelsser seu Ludolphos, Dielheiler Vilhelmos. Sed bullae merae sunt. Vix ubi exorti sunt, iterum decidunt ac pereut. At quis sicut Deus? Filius Dei est, ipse quoque Deus, coaeternus, coessentialis, coomnipotens patri & Spiritui sancto. Quid est Diabolus? Est creatura, non est Deus, licet titulum hunc superbe sibi arroget. Quid sunt insaniae potentum in mundo, minas atroces spumantium, & micantem ferri particulam ostentantium? Ad hunc Michaelem nostrum, minus sunt quam puerorum puppae, ex luto, aut ligno, aut simili materia conflatae, quas pueri irati deiiciunt in terras, laeti eas collocant quocunque volunt [Page 445r-445v] nihil prorsus extimescentes illorum gladiolos aut hastulas.[/FONT] [FONT=Times New Roman, serif]Alii Angelo intelligunt, excubias pro Ecclesia Dei agente. Sed rectius pro ipso Iesu Christo mundi Salvatore accipimus, iuxta dicta noui Testamenti.[/FONT] [FONT=Times New Roman, serif]Princeps magnus) Esai. 9. etiam appellatur Iesus Christus Schar Schalo princeps pacis, qui hic dicitur Schar Gadol, princeps magnus. Est autem princeps, quia omnia subiecta sunt pedibus ipsius. Psal. 8. Duplici enim ratione meretur dici princeps. Primum creationis ratione, quia omnia per ipsum creata sunt. Cur igitur non iure nominaretur princeps rerum omnium? Deinde ratione meriti, quia vicit mundum & subiugauit sibi, cum suo principe Diabolo, Itaque hoc etiam iure recte appellatur princeps. Apoc. 1. dicitur princeps regum terrae.[/FONT] [FONT=Times New Roman, serif]Magnus, imo maximus princeps iustissime appellatur, quia est Deus omnipotens, autor & gubernator coeli & terrae, qui omnia secit & facit, quaecunque voluit: magnasemper fecit in Ecclesia, & magna porro faciet in ea. Hunc salvatorem & protectorem confer ad omnia ea, quae in mundo ma- [Page 445r-445v] gna & terrifica videntur, & quiderunt?..." [Page 445r-445v-446r][/FONT][FONT=Times New Roman, serif]http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0909

[/FONT][FONT=Times New Roman, serif]"... [Page 446r] Na Michael princeps ille magnus, eiusmodi elatos, tumidos, cristatos pappos discussit plurimos, iam inde ab initio papporum. Haec nobis praebeant consolatione, adversus terrificum aspectum Diabolorum & suorum mancipiorum, furetium contra Ecclesiam Christi. Hic princeps magnus inquit: Omnes capilli capitis vestri numerati sunt, etc. Item, Nemo rapiet ones meas de manu mea. O potentem manum istius Michaelis, o munitos optime, & in tutissimo loco positos, qui manu Michaelis inclusi sunt. ..." [Page 446r]http://digital.staatsbibliothek-berlin.de/werkansicht/?PPN=PPN66970119X&PHYSID=PHYS_0909&USE=800

[/FONT][FONT=Times New Roman, serif]"... [Page 447r] Et erit tempus) Ratio, & Enumeration saeuissimarum tempestatum, quae ingruent postremis mundi temporibus, quando Antichristus suum obtinebit imperium. Q.D. Extrema id necessitas exiget, ut Michael ille magnus princeps assistat suo populo. Nam absque ipso si foret, tota Ecclesia actutum interiret, Depingit autem mundi senectam, & Antichristi rabiem extremam.[/FONT] [FONT=Times New Roman, serif]Tempus anguistiae) Variarum tribulationum. [/FONT] [FONT=Times New Roman, serif]Splendidissimum sane nomen est, populum esse Dei, Ecclesiam esse Christi, esse filios Dei, haeredes vitae aeternae. ... Nam hic ipse Deus per Angelum nobis praedicit, afflictiones, vexationes, aerumnas, miserias longe gravissi- [Page 447r-447v] mas, quae non finientur, nisi adventu Christi ad iudicium, licet quasdam liberationes, & quasdam lenitiones subinde Michael ille clementer largiturus est, ne prorsus intereat sperm sanctum in terris, & ut aliqua fiat doctrinae coelestis propagatio. Sic ipse filius Dei factus homo nobis occinit: Eritis odio omnibus hominibus, propter nomen meum. Mitto vos tanquam oues in medium luporum. Se me persecuti sunt, & vos persequentur. Qui vult me sequi, tollat crucem suam. Et Paulus acclamat: Omnes qui pie in Christo Iesu volunt viuere, persecutionem patientur. Rationes autem, unde haec proue niant, & deinde etiam, cur Deus ista sinat Fieri, in promptu sunt. Ecclesia Christi abrenunciavit Diabolo, & omnibus operibus euis: Itaque habet Diabolum hostem perpetuum. Ille vero circuit, ut Petrus docet, tanquam leo rugiens, quaerens quem deuoret. Deinde vero Diabolus est princeps huius mundi: Itaque filii huius seculi virtutes sui principis aemulantur, nempe mendacia & homicidia. Inde etiam mundus, omnibus piis iniquis & infestus est. Dum igitur Diabolus & euis focii in hoc mundo sunt, inimicitiae atroces in omnes pios exercentur Genes. 3. ..." [Page 447r-447v][/FONT]

[FONT=Times New Roman, serif]"... [Page 453v] II. De Michaele duce magno, assistente Ecclesiae Dei perpetuo, ac patrocinium praestante, contra omnia terriculamenta Diaboli, contra omnes fremitus impioru. Dicamus igitur cu Psalmista: Dominus nobis adiutor, non timebimus, quid faciat mihi homo.[/FONT] [FONT=Times New Roman, serif]Exempla extat huius rei manifesta. Quoties enim ille Michael discussit Pontificiorum conatus? Quando iam triumphabundi clamarunt, Actum est de Euangelicis, iacet, nunquam resurgent: tum Michael ille percussit ipsos in maxillas, detesque, elisit, & quasi ex morte suos confessores liberauit. ..." [Page 453v][/FONT]
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[Shiny Gospel Shoes]

[FONT=Times New Roman, serif]David Chytraeus or Chyträus (26 February 1530, Ingelfingen – 25 June 1600, Rostock) was a German Lutheran theologian, historian, professor of the University of Rostock and one of the co-authors of the Formula of Concord.[/FONT]

[FONT=Times New Roman, serif]Explicatio Apocalypsis Joannis Apostoli, perspicua & brevis, ex praelectionibus Davidis Chytraei. Vitebergae Excudebat Iohannes Crato. Anno 1564[/FONT]
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[FONT=Times New Roman, serif]"... [Page 234] I. Personas describit, inter quas bellum geritur, Mulierem & Draconem seu Ecclesiam & Diabolum.[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]II. Singulare certamen & victo ria magni Michaelis, filii Dei Domini nostri Iesu Christi, capitis Ecclesiae adversus diabolum exponitur, Que Christi victori, fons & causa est victoriae in nostris & omnium piorum certaminibus.[/FONT]

[FONT=Times New Roman, serif]III. Bellum & persecutiones Diaboli, et irritos conatus adversus Ecclesiam, depingit. ..." [Page 234] - MDZ-Reader | Band | Explicatio Apocalypsis Ioannis Perspicua Et Brevis / Chyträus, David[/FONT]

[FONT=Times New Roman, serif]"... [Page 237] Multo imbecillior est ecclesia, quam ut proa priis viribus hostem diabolum omnium potentissimum sustinere & profligare possit. Ideo magnus dux et imperator Ecclesiae filius Dei Dominus noster Iesus Christus ipse, cu Dracone singulari certamine congressus est, & caput, id est, regnum & potentiam Draconis contrivit. Cuius victoriae efficacia et virtute, Nos etiam cum Diabolo & ipsius organis, haereticis, tyrannis, & proprie naturae viciosis affectibus praeliantes, vincimus, adiuti a filio Dei, qui inde usque ab initio Ecclesiae suae adfuit, & adversus diaboli furorem defendit, ut historia Iacob Gen 32. 48. populi Israel in mari rubro & deserto. Exod. 14. Iosue cap. 5. Et David inquit, Castrametatur Angelus Domini in circuitutimentium eum, et eripiet eos. Ideo in Daniele nominatur magnus dux Michael, qui stat pro filiis populi Dei Et hoc in loco Angelum Michaelem typum esse filii Dei non dubium est. Cui etiam nomen proprie congruit [/FONT][FONT=Times New Roman, serif]מִיכָאֵל[/FONT][FONT=Times New Roman, serif], Quis sicut Deus, videlicet aequali potentia, maiestate, gloria cum aeterno Patre ... Patri, liberator & vindex Ecclesia sue. ..." [Page 237] - MDZ-Reader | Band | Explicatio Apocalypsis Ioannis Perspicua Et Brevis / Chyträus, David[/FONT]
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[Shiny Gospel Shoes]

[FONT=Times New Roman, serif]Giovanni Diodati or Deodati (AD 6 June 1576 – AD 3 October 1649) was a Swiss-born Italian Calvinist theologian and translator. He was the first translator of the Bible into Italian from Hebrew and Greek sources.[/FONT]

[FONT=Times New Roman, serif]Giovanni Diodati. I commenti alla Sacra Bibbia con le introduzioni E I sommari, Volume I, Ricavati Dalla Edizione Ginevrina del 1641.[/FONT]
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[FONT=Times New Roman, serif]"... [Page 61] ESODO. -- CAPO III. ... v. 2. L'Angelo, che era il Figliuolo di Dio stesso, come appare da cio ch'egli e nominato l'Eterno Signore (v. 4, 6, 7, 14; Deut., XXXIII, 16; Marc., XII, 26) ed Angelo, per lo suo ufficio di Mediatore; vedi Ge,. XVI, 7. ..." [Page 61] - https://archive.org/stream/icommentiallasac00diod#page/61/mode/1up[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]"... [Page 210] ... IOSUE. -- CAPO V, ... v. 13. Un uomo, ch'era il Figliuol di Dio, in forma umana presa a tempo, per preludio frequente della sua incarnazione; il che se verifica per l'adorazione religiosa de Iosue, da esso accettata, la quale un Angel creato avrebbe rifiutata; Apoc., XIX, 10 e XXII, 9; e per cio ch' e detto, v. 15. ..." [Page 210] - https://archive.org/stream/icommentiallasac00diod#page/210/mode/1up[/FONT]
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[FONT=Times New Roman, serif]Giovanni Diodati. I commenti alla Sacra Bibbia con le introduzioni E I sommari, Volume II, Ricavati Dalla Edizione Ginevrina del 1641.[/FONT]
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[FONT=Times New Roman, serif]"... [Page 848] DANIEL. -- CAPO X. … v. 13. … Micael S. Iuda lo qualifica Arcangelo (Iuda, IX); cioe Angelo di grado eminente e comandante sopra altri. In Daniel, X, 21, egli e qualificato Capo della Chiesa; in Daniel, XII, 1, Difensore di quella; nell' Apoc., XII, 7, Capo degli Angeli; onde molti stimano che sia il Figliuolo di Dio stesso, come in effetto Micael significa: Chi e pari a Dio? E cosi il senso sarebbe: Che il Figliuolo di Dio aveva aggiunta la sua potenza divina all' opera di quest' Angelo creato alla difesa della sua Chiesa. -- L'uno. Se Micael e il Figliuolo di Dio, per questi primi Principi possono essere intese le persone della sacratissima Trinita. Se e un Angelo creato, si possono intendere gli Arcangeli; vedi 1 Tess., IV, 16. Cosi gli Angeli sono chiamati Principati e Potesta; Rom., VIII, 37; Efes., III, 10; Col., I, 16. ..." [Page 848] - https://archive.org/stream/icommentiallasac02diod#page/848/mode/1up[/FONT]

[FONT=Times New Roman, serif]"... [Page 853] DANIEL. -- CAPO XII. … v. 1. In quel, cioe dopo la distruzione di tutte le suddette Monarchie; vedi Dan., II, 14. -- Misael, cioe il Figliuol di Dio apparira in carne, e sara da Dio suo Padre stabilito Re eterno della sua Chiesa; vedi Dan., X, 13, 21; los., v, 14, 15. ..." [Page 853] - https://archive.org/stream/icommentiallasac02diod#page/853/mode/1up[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]"... [Page 940] MALACHIA. -- CAPO III. ... v. 1. … L'Angelo, cioe Cristo, Mediatore e fondamento del Patto della grazia con gli eletti; vedi Esodo, XXIII, 20, 21; Isaia, LXIII, 9; Ebr., VIII, 6; IX, 15 e XII, 24. ..." [Page 940] - https://archive.org/stream/icommentiallasac02diod#page/940/mode/1up[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]"... [page 1401] APOCALISSE. -- CAPO XII. ... v. 7. Si fece. Figurata rappresentazione del giudicio del diavolo rinnovato da Christo glorificato, il quale e stato fatto il vero Micael; cioe Capo degli Angeli; vedi Luca, X, 18; Gio., XII, 31. ..." [Page 1401] - https://archive.org/stream/icommentiallasac02diod#page/1401/mode/1up[/FONT]
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[Shiny Gospel Shoes]

[FONT=Times New Roman, serif]Andrew Willet, (AD 1562 – AD 4 December 1621) was an English clergyman and controversialist.[/FONT]

[FONT=Times New Roman, serif]Andrew Willet, Sixfold Commentary [Hexapla in Danielem, that is, A six-fold commentarie upon the most divine prophesie of Daniel, wherein according to the method propounded in HEXAPLA upon Genesis and Exodus, sixe things are observed in every Chapter. 1. The Argument and Method. 2. The diverse readings. 3. The Questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Morall observations applyed. Wherein many obscure visions, and divine Prophecies are opened, and difficult questions handled with great brevitie, perspiscuitie, and varietie, which are summed to the number of 536. beside the Controversies 134, in the Table, in the end o the booke: and the best Interpreters both old and new are therein abridged. Divided into two bookes: the first containing the historicall part of this Prophesie, in the 6. first Chapters: the propheticall, in the 6. last. By Andrew Willet Professour of Divinitie. The First Booke. Ezek. 28.3. Behold thou art wiser then Daniel, there is no secret that they can hide from thee. Printed for Leonard Greene. 1610] - Turpin Library - Rare Books Collection[/FONT]
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[FONT=Times New Roman, serif]"… [Page 375] There was a man clothed in linen. Dan. 10. 5. ... [Page 375-376][/FONT]

[FONT=Times New Roman, serif]... [Page 376] it was Christ who in this glorious manner manifested himselfe. ...[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]... 3. Junius and Polanus doe proove the same by that place, c. 12. 6. where one, namely and Angel, speaketh thus unto the man cloathed in linen, When shall be an ende of these wonders? this was Christ then, of whom the angels learne the knowledge of things to come: who is called c. 8. 13. Palmoni, one that hath secrets in account: to whom one of the Angels propounded the like question. 4. this vision agreeth with that Revelat. 1. almost in everie respect: But here Christ appeared in this manner, in a long rayment, girded about with a golden girdle, his eyes were as flames of fire, his feete as fine brasse, his voice as the sound of waters: And so doth Christ appeare here, in a long white garment, his face as lightening, his eyes as flames of fire, his armes and feete like polished brasse, his voice, like the voice of a multitude: the likenesse and agreement of the apparitions sheweth that he was the same, which in both places appeared. ...[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]... Answ. 1. Some here answer, that although Michael afterward be understood to be Christ, yet in this place, Michael signifies one of the principall Angels, Pappus. But that seemeth not so fit, in the same prophecie, and at the same time, by Michael to understand not one and the same, but diverse. ...[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]... 3. Therefore this is our answer, that it was the person of Christ, the Sonne of God, which was seene of Daniel in that great majestie: And he is that Michael afterward spoken of: But it was the Angel Gabriel that had the communication with Daniel: For the prophet himselfe distinguisheth the person of the Angel, fro[m] him who appeared in that glorie: as v. 16. he saith, I said unto him that stood before me: that was another beside Christ that appeared: whom the Prophet pointeth out by the pronoune demonstrative dubled, v. 17. how can the servant of my Lord talke with that my Lord, Polan. Soc. 8. 16. there is is the like distinction betweene the Angel Gabriel, and another that spake unto him in a mans voice, called before Palmoni, v. 13. the like also see, c. 12. 5. where one of the Angels standing by the river, speaketh unto the man cloathed in linen, that is unto Christ, to know when should be the ende of those things. ... [Page 376-377][/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]... [Page 377] But this beeing a vision of Christ, not of a created Angel, both sheweth his strength wherewith he had girded himselfe, as the Prophet David saith, Psal. 93. 1. as Pererious expoundeth that part of the vision, Apocal. 1. or it sheweth Christs readinesse and alacritie to finish that worke which was committed unto him ... Jun. Polan. Oecolamp. ..." [Sixfold Commentary (1610), 375-377][/FONT]

[FONT=Times New Roman, serif]"... [Page 380] Daniel ... had a sufficient Mediatour beside, even Michael, Christ Jesus the Prince of this Church. ..." [Sixfold Commentary (1610), 380][/FONT]


[FONT=Times New Roman, serif]"... [Page 384] 2. But the better opinion is, that this Michael was none other but Christ the Sonne of God, the Prince and chiefe of the Angels: the reasons are these: 1. the word Michael signifieth, who is as God: whereupon it can not be inferred, that he is not God, for the essence of the Sonne is not compared with the essence of the Father, but the comparison is of their persons: and so Christ is called the image of the invisible God, Coloss. 1. 15. the ingraven image of his person, Heb. 1. 3. 2. He is called the chief of the Angels, who are called Princes in comparison of all other terrene Princes: the word achad here used, signifieth as well the first, as one: as the word acath, of the same sense is taken, Dan 1. 21. he was unto the first year of Cyrus. Christ then, was not one, but the first or chiefe of the Princes, that is, the Angels. 3. This Michael is called the Prince of the people of God. v. 21. who is Christ, and the great Prince, c. 12. 1. 4. He is saide to help the Angels, then he was greater than the Angels: for there is no power greater then the Angelical power, but the divine onely, Polan. Melancth. Genevens. H. Br. Jun. all consent, that Michael is not here a created Angel, but Christ Jesus, the Sonne of God, the Prince of the Angels: M. Calvin leaveth it as a thing indifferent. ..." [Sixfold Commentary (1610), 384.][/FONT]

[FONT=Times New Roman, serif]"... [Page 385] But this more to the comfort of God's people, when they understand, that not onely the Angels fight for them, but even Michael the Prince of the Angels, the Sonne of God himselfe proteceth them.[/FONT][FONT=Times New Roman, serif]
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[FONT=Times New Roman, serif]4. Wherefore it is the sounder opinion, that this Angel was helped, non accessione numeri, sed virtutis, not by the encrease of the number, but by the accession of a greater power and strength, Jun. Polan. for it is sufficiently prooved in the former question, that this Michael was Christ. ..." [Sixfold Commentary (1610), 385.][/FONT]

[FONT=Times New Roman, serif]"... [Page 389] 9. But this beeing granted, that this Michael is Christ the Sonne of God, as it prooved before, quest. 22. who is indeede the Prince of the people of God, the reason is evident, why Michael onely assisteth this angel, becasue when all other terrene powers doe faile, he taketh upon him the defense and protection of his Church, Jun. Polan. H. Br. ..." [Sixfold Commentary (1610), 389.][/FONT]

[FONT=Times New Roman, serif]"... [Page 397] but Christ needed not the assistance of an Angel, as he saith that Michael helped him, v. 13. and Michael which helped the Angel is rather understood to be Christ, see before, c. 10. quest. 22. ..." [Sixfold Commentary (1610), 397.][/FONT]

[FONT=Times New Roman, serif]"... the great Prince of the Church Michael, which is Christ Jesus ..." [Sixfold Commentary (1610), 465][/FONT]

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[Shiny Gospel Shoes]

Andrew Willet [continued]

[FONT=Times New Roman, serif]"... [Page 466] Quest. 2. Who is understood here to be Michael the great Prince. ...[/FONT]

[FONT=Times New Roman, serif]... 5. But that this Michael was none other but Christ, the Prince of the Angels, may be made plaine by these reasons:[/FONT]
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[FONT=Times New Roman, serif]1. By the name Michael, which is compounded of these three particles, mi, cha, ell, which signifie, which is as God, noting both the distinction of his person, and the indentitie of this nature, that he in power is equall unto God: as the Apostle saith of Christ, Phil. 2. 6. who being in the forme of God, though it no robberie to be equall unto God, and Heb. 1. 3. he is said to be the brightnesse of his glorie, and the engraved forme of his person. This annotation of the word is well urged by Melanchton, upon this place, Oecolampad. Jun. in comment. Polanus, M. Br. in Daniel.[/FONT]
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[FONT=Times New Roman, serif]2. This Michael is here called shar hagadol, the great Prince: there are principalities and dominions so called both among Angels and men: but this Micahel is called prince in the superlative and highest degree, and in thie respect the Apostle saith, Ephe. 1. 21. that God hath set Christ above all principalities and poweres, &c. and every name that is named: And hereunto may be applyed that saying of the Apostle, that Christ is made so much the more excellent then the Angels, us he hath obtained a more excellent name then they, namely, to be called, a great prince, Jun. this name ot title shar hagadol, a great Prince, is translated by the Apostle αρχαγγελος, an Arkangel, which signifieth the chiefe of Prince of Angels. And though it be there said, 1. Thess. 4. 16. that the Lord shall descend with the voice of an Arkangel, it followth not that Christ is not that Arkangel, no more then it followethm because it is said also in the same place, with the trumpet of god, that Christ should not be God, Polan. And the trumpet of God, is the voice of God, as Psal. 47. 6. God is gone up with triumph, even the Lord with the sound of a trumpet: God shall then descend in the voice of a trumpet, as in the giving of the lawe. So is this voice interpreted to be the voice of the Sonne of God, which the dead shall heare and live. Joh. 5. 25. Polan. M. Br.[/FONT]

[FONT=Times New Roman, serif]3. Further this is shewed by the office of this Michael, which is to stand for the people of God: whose protector and captaine is Christ Jesus, called therefore, Josua 5. 15. captaine of the Lords host: which place Justin, Martyr dialog. cum Tryphon, understandeth of Chrit: for who else is captaine of the Lords host, and protector of his Church?[/FONT]
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[FONT=Times New Roman, serif]4. This great Prince here mentioned, is the same, who had written upon his thigh, the king of Kings, and the Lord of Lords, Apocal. 17. 16. who sate upon a white horse, his eyes were as a flame of fire, an the wariers of heaven followed him upon white horses: who was called the word of God. This was no other but Christ: for to no other but unto him, doe all these glorious titles agree, Oecolampad.[/FONT]

[FONT=Times New Roman, serif]5. This Michael is said to have Angels, Apocal. 12. 17. but the blessed spirits cannot [Page 466-467] be said to be any others Angles save Christs, Fulke annot. By these and other reasons it is evident, that this Michael is no other but Christ: see more hereof, c. 10. quest. 22.[/FONT]
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[FONT=Times New Roman, serif]But it will be objected, that Michael is not alwayes taken for Christ, as epist. Jude 9. that Michael the Arkeangel striving with the devill about the bodie of Moses, durst not blame him with cursed speaking, but said, the Lord rebuke thee: Answ. Christ so speaketh as the Mediator of his Church, referring all to the glorie of his fatherL as the like we reade, Zach. 3. 2. where it is said, Jehovah said unto Satan, Jehovah rebuke thee Sathan. Polan. ..." [Sixfold Commentary (1610), 466-467][/FONT]

[FONT=Times New Roman, serif]"... [Page 476] 2. One of those three, which appeared to Abraham, was Christ himself, whome Abraham there praieth unto, and calleth him Jehovah; the other two were indeede ministering Angels, which afterward went to Sodome, and were received into Lots house.[/FONT]
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[FONT=Times New Roman, serif]3. But this man which was cloathed in linen, was none other ten Christ himselfe: 1. because he is the same, which so appeared before, c. 10. 4. which was Christ, as in that place hath beene shewed. 2. he is the revealer of secrets, and of him the Angel asked the like question before, c. 8. 13. 3. this vision is interpreted by the like, Apoc. 10. 1. where a mighty Angel came downe from heaven, with a rainbow about his head, and his face was as the Sunne, he stood upon the land and the Sea, signifying his power over both, and lift up his hands to heaven: but that great Angel was Christ: the similitude of the vision argueth the indentitie of the same person. 4. and beside his standing uoin the water doth signifie, quod alim super Jordanem testimonium accepturus, that in time to come he should receive testimonie from heaven upon the waters of Jordan. ..." [Sixfold Commentary (1610), 476][/FONT]

[FONT=Times New Roman, serif]"... [Page 483] 4. Places of Doctrine.[/FONT]
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[FONT=Times New Roman, serif]Doct. 1. Of the person and office of Christ.[/FONT]
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[FONT=Times New Roman, serif]v. 1. Michael shall stand up, the great Prince, which standeth for the chidlren of thy people: here are three things shewed concerning Christ: 1. his person, he is called Michael, that is, as God, one equall unto God, a distinct person from the Father, but of the same essence, power, eternity, who is the brightness of his glorie and the engraved forme of his person Hebr. 1. 3.[/FONT]
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[FONT=Times New Roman, serif]2. His office is described: he is the great Prince: the governement is upon his shoulder, Isa 9. 6. the Lord of Lords, and the King of Kings, Apocal. 17. 14. the mightie protector and defender of his Church.[/FONT]
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[FONT=Times New Roman, serif]3. The benefit that we have, is this: this Michael standeth for his people to defend them from the rage of Sathan and his ministers: as our Blessed Saviour saith, I give unto them eternall life, and they shall never perish, neither shall any pluck them out of my hand, Joh. 10. 28. ..." [Sixfold Commentary (1610), 483][/FONT]

[FONT=Times New Roman, serif]"... [Page 485] 5. Places of controversie.[/FONT]
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[FONT=Times New Roman, serif]1. Controv. Against blasphemus Servetus, that made himselfe Michael.[/FONT]

[FONT=Times New Roman, serif]It hath been shewed before, quest. 2. that this Michael was no created Angel, but Christ the Mediator, who is the Prince and protector of his Church, as is there prooved by these 3. arguments out of this place. 1. by the name Michael. 2. by the title here given unto Christ, called the great prince. 3. by his office, he standeth for the people of God: herein the appeareth the horrible blasphemie of Servetus, who as M. Calvin reporteth his words, was not afraid to say, se esse illum Michaelem Ecclesia custodem, that he was that Michael the protector and keeper of the Church, &c. What presumption is this for a mortall man to arrogate unto himselfe that name and title, which it too great to be given unto the Angels? ..." [Sixfold Commentary (1610), 485][/FONT]

[FONT=Times New Roman, serif]"... [Page 493] 6. Morall observations.[/FONT]
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[FONT=Times New Roman, serif]1. Observ. Michael great Prince standeth for his people.[/FONT]
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[FONT=Times New Roman, serif]v. 1. At that time shall Michael stand up, &c. This is the comfort of Gods Church, though ... Pope, and other adversaries doe stand up against them, yet they have Michael the great Prince to fight for them, who shall deliver his Church from their cruell rage, and not suffer them further to prevaile, then it shall be for his glorie, and thge triall of their faith: and this is that, which our Saviour hath promised, Behold, I am with you alwaies to the ende of the world, Matth. 28. 20. ..." [Sixfold Commentary (1610), 493][/FONT]​

 

[Shiny Gospel Shoes]

[FONT=Times New Roman, serif]Carl L. Beckwith, [ Carl L. Beckwith ] (Ph.D., University of Notre Dame) Associate Professor of Divinity History and Doctrine at the Beeson Divinity School (2007), and is an ordained minister in the Lutheran Church-Missouri Synod.[/FONT]

[FONT=Times New Roman, serif]"Ezekiel, Daniel" edited by Carl L. Beckwith[/FONT]
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[FONT=Times New Roman, serif]"... [Page 405] All are agreed that Michael is here the true Son of God, Jesus Christ, by the description of his person, his office, and his benefit. … Our commentators note God's promised preservation and protection of his people, the gathering of his people by the pure doctrine of the gospel and their salvation and final resurrection. ..." [Page 405] - Ezekiel, Daniel - Google Books[/FONT]
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