3. To observe this when it is bestowed upon us : ' The angel of the Lord encampeth round about them that fear him ;' and then, ' Oh ! come, taste and see,' Ps. xxxiv. 7, 8. When deliverances are strange and wonderful, and there is the least concurrence of visible causes to defend Christ's interest, remember that ' all things, visible and invisi- ble, were created by Christ and for Christ, even thrones, principalities, and powers,' Col. i. 16.
VeE. 9.] UPON THE EPISTLE OF JUDE. 251
Use 3. Thirdly, Here is reproof to wicked men, that perform tlie devils' ministry, act the part of the bad ano^els rather than the ^ood, despise, slander, oppose, seduce, and tempt the children of God. How darest thou despise those whom the angels honour ? You think them unworthy of your countenance and company, when angels disdain not to vouchsafe them their service and attendance. You slander those whom they defend, and oppose and persecute them whom they are engaged to protect, and wrong them whose angels behold the flice of Gfod, and tempt and seduce them whom they rejoice to see brought home to God.
Ohs. 4. I have but one word more, and I have done with this point. Get this interest if you would be under this tutelage ; get an interest in Christ, and then you get an interest in the angels, ' their angels,' &c., Mat. xviii. 10. They are not called GocVs, but theirs. Hereafter the saints shall be laujyeXoi, ' Like the angels in heaven,' Liilce XX. 36 ; and here, till we have this glory, we shall have their defence.
In the next place, somewhat may be observed from the style and character of this angel, ' Michael, the archangel' That there is an order among the angels, both good and bad ; they have their distinct heads ; we read of Michael, and we read of Beelzebub ; there is an order in hell, thence that expression, Mat. xxv. 41, ' The devil and his angels,' which seemeth to intimate a prince among the unclean spirits ; much more is there an order among the good angels. God, that made all things in order, would not endure confusion among those heavenly creatures, for that w^ould seem to infringe their happiness ; but now to define this order, and the several degrees of it, were but ' to intrude ourselves into things we have not seen,' Col. ii. 16. Cyril ^ calleth it rrjv rwv To\[JL7]p(av KvpLoTrjra, the domineering of bold spirits. The schoolmen take upon them as if they knew all the particulars of their government and distinction ; but in things not revealed there can be no certainty. The apostle indeed speaketh of several ranks of in- visible creatures: Col. i. 16, 'Thrones, dominions, principalities, and powers ; ' but who can particularly define their office and order ? A distinction there is, but what it is we know not ; however the general consideration is useful ; partly to show us the necessity of order and sub- ordination ; no creatures can subsist without it. They that are against magistracy are against peace and happiness ; the angels and devils are not without their heads and princes. Partly to represent to us the majesty of God ; he hath angels, and archangels, thrones, dominions, principalities, and powers. Our eyes are dazzled at the magnificence and lustre of earthly kings, when we see them surrounded with dukes, marquises, and earls, and barons. Oh ! what poor things are these to those orders and degrees of angels with which God is environed ! Partly to acquaint us w'ith the happiness of the everlasting estate. It is the misery of the wicked that they shall be cast out ' with the devil and his angels,' and our happiness that we shall make up one church and assembly with angels and archangels, Heb. xii.
Obs. 5. Somewhat may be observed from the matter of the conten- tion, the body of Moses, which the devil would abuse to idolatry ; that
^ See Rivet's Cathol. Orthodox, de Ang. Grad.
252 AN EXPOSITION, WITH NOTES, [VeR. 9.
is the reason why he was so earnest in the contest. Note, that the devil loveth idokitry ; all false worships, either directly or by conse- quence, tend to the honour of the devil ; therefore idol-feasts are called 'the table of devils,' 1 Cor. x. 21. Now it is observable that those sacrifices which were offered to the true God, but in an unbecoming manner, are called ' the sacrifices of devils,' Lev. xvii. 7, compare it with ver. 3, 4. Though they killed a goat, or an ox, or a lamb to the Lord for a sacrifice, because it was in the camp, and not before the tabernacle, God saith, ' They shall no more ofier sacrifice to devils.' So it is said of God's own people, Dent, xxxii. 17, ' They sacrifice to devils, and not unto God.' In their intention it was unto God, but in the issue and necessary interpretation of it, it was to the devil. Now the devil delights in idols and false worships, partly in malice to God. The Lord above all things is most tender of his worship, and therefore Satan is most busy to corrupt it. There are two things that are dear to God — his truth and his worship. Now Satan bendeth his strength and spite to corrupt his truth with error, and his worship with supersti- tion. Partly in malice and spite to men. God is a jealous God ; Satan knoweth that corruptions of worship do not go unrevenged : Ps. xvi. 4, ' Sorrows shall be multiplied on them that hasten after another God.' Of all sinners they shall not escape ; the severest revenges of God have been occasioned by prevarications in worship ; as Lev. x. 3, on Aaron's sons strange fire in the censers brought down strange fire from heaven ; so 1 Sam. vi. 20, there were fifty thousand Bethshemites slain for an undue circumstance ; so ' the breach made upon Uzzah,' 2 Sam. vi. 6. 7. The devil is not ignorant of this, and therefore, longing for man's destruction, seeketh to hasten it as much as he can by idolatry and false worship. Partly out of pride ; he is constant in evil, and abode in pride ; though he abode not in the truth, he would fain be worshipped, and assumed into a fellowship of the divine honour and glory. He saith to Christ, Mat. iv. 9, ' Fall down and worship me, and I will give thee all these things.' The devil is no changeling ; though he doth not retain his place, he retaineth his pride : nothing so pleasing to him as worship and adoration, and so he can get it any way from the creatures, he is contented.