2 Peter 2 commentary

Though the way of error is a hurtful way, many are always ready to walk therein. Let us take care we give no occasion to the enemy to blaspheme the holy name whereby we are called, or to speak evil of the way of salvation by Jesus Christ, who is the Way, the Truth, and the Life. These seducers used feigned words, they deceived the hearts of their followers. Such are condemned already, and the wrath of God abides upon them. God's usual method of proceeding is shown by examples. Angels were cast down from all their glory and dignity, for their disobedience. If creatures sin, even in heaven, they must suffer in hell. Sin is the work of darkness, and darkness is the wages of sin. See how God dealt with the old world. The number of offenders no more procures favour, than their quality. If the sin be universal, the punishment shall likewise extend to all. If in a fruitful soil the people abound in sin, God can at once turn a fruitful land into barrenness, and a well-watered country into ashes. No plans or politics can keep off judgments from a sinful people. He who keeps fire and water from hurting his people, Isa 43:2, can make either destroy his enemies; they are never safe. When God sends destruction on the ungodly, he commands deliverance for the righteous. In bad company we cannot but get either guilt or grief. Let the sins of others be troubles to us. Yet it is possible for the children of the Lord, living among the most profane, to retain their integrity; there being more power in the grace of Christ, and his dwelling in them, than in the temptations of Satan, or the example of the wicked, with all their terrors or allurements. In our intentions and inclinations to commit sin, we meet with strange hinderances, if we mark them When we intend mischief, God sends many stops to hinder us, as if to say, Take heed what you do. His wisdom and power will surely effect the purposes of his love, and the engagements of his truth; while wicked men often escape suffering here, because they are kept to the day of judgment, to be punished with the devil and his angels.

Impure seducers and their abandoned followers, give themselves up to their own fleshly minds. Refusing to bring every thought to the obedience of Christ, they act against God's righteous precepts. They walk after the flesh, they go on in sinful courses, and increase to greater degrees of impurity and wickedness. They also despise those whom God has set in authority over them, and requires them to honour. Outward temporal good things are the wages sinners expect and promise themselves. And none have more cause to tremble, than those who are bold to gratify their sinful lusts, by presuming on the Divine grace and mercy. Many such there have been, and are, who speak lightly of the restraints of God's law, and deem themselves freed from obligations to obey it. Let Christians stand at a distance from such.

The word of truth is the water of life, which refreshes the souls that receive it; but deceivers spread and promote error, and are set forth as empty, because there is no truth in them. As clouds hinder the light of the sun, so do these darken counsel by words wherein there is no truth. Seeing that these men increase darkness in this world, it is very just that the mist of darkness should be their portion in the next. In the midst of their talk of liberty, these men are the vilest slaves; their own lusts gain a complete victory over them, and they are actually in bondage. When men are entangled, they are easily overcome; therefore Christians should keep close to the word of God, and watch against all who seek to bewilder them. A state of apostacy is worse than a state of ignorance. To bring an evil report upon the good way of God, and a false charge against the way of truth, must expose to the heaviest condemnation. How dreadful is the state here described! Yet though such a case is deplorable, it is not utterly hopeless; the leper may be made clean, and even the dead may be raised. Is thy backsliding a grief to thee? Believe in the Lord Jesus, and thou shalt be saved.

1. But there were. As weak consciences are usually very grievously and dangerously shaken, when false teachers arise, who either corrupt or mutilate the doctrine of faith, it was necessary for the Apostle, while seeking to encourage the faithful to persevere, to remove out of the way an offense of this kind. He, moreover, comforted those to whom he was writing, and confirmed them by this argument, that God has always tried and proved his Church by such a temptation as this, in order that novelty might not disturb their hearts. “Not different,” he says, “will be the condition of the Church under the gospel, from what it was formerly under the law; false prophets disturbed the ancient Church; the same thing must also be expected by us.”

It was necessary expressly to shew this, because many imagined that the Church would enjoy tranquillity under the rein of Christ; for as the prophets had promised that at his coming there would be real peace, the highest degree of heavenly wisdom, and the full restoration of all things, they thought that the Church would be no more exposed to any contests. Let us then remember that the Spirit of God hath once for all declared, that the Church shall never be free from this intestine evil; and let this likeness be always borne in mind, that the trial of our faith is to be similar to that of the fathers, and for the same reason — that in this way it may be made evident, whether we really love God, as we find it written in Deuteronomy 13:3.

But it is not necessary here to refer to every example of this kind; it is enough, in short, to know that, like the fathers, we must contend against false doctrines, that our faith ought by no means to be shaken on account of discords and sects, because the truth of God shall remain unshaken notwithstanding the violent agitations by which Satan strives often to upset all things.

Observe also, that no one time in particular is mentioned by Peter, when he says there shall be false teachers, but that all ages are included; for he makes here a comparison between Christians and the ancient people. We ought, then, to apply this truth to our own time, lest, when we see false teachers rising up to oppose the truth of God, this trial should break us down. But the Spirit reminds us, in order that we may take the more heed; and to the same purpose is the whole description which follows.

He does not, indeed, paint each sect in its own colors, but particularly refers to profane men who manifested contempt towards God. The advice, indeed, is general, that we ought to beware of false teachers; but, at the same time, he selected one kind of such from whom the greater danger arose. What is said here will hereafter become more evident from the words of Jude, [Jude 1:4,] who treats exactly of the same subject.

Who privily shall bring in. By these words he points out the craftiness of Satan, and of all the ungodly who militate under his banner, that they would creep in by oblique turnings, as through burrows under ground. “Peter intimated that the heresies of which he speaks were to be introduced under the color of true doctrine, in the dark. as it were, and by little and little; so that the people would not discern their real nature.” — Macknight. The more watchful, then, ought the godly to be, so that they may escape their hidden frauds: for however they may insinuate themselves, they cannot circumvent those who are carefully vigilant.

He calls them opinions of perdition, or destructive opinions, that every one, solicitous for his salvation, might dread such opinions as the most noxious pests. As to the word opinions or heresies, it has not, without reason, been always deemed infamous and hateful by the children of God; for the bond of holy unity is the simple truth. As soon as we depart from that, nothing remains but dreadful discord.

Even denying the Lord that bought them. Though Christ may be denied in various ways, yet Peter, as I think, refers here to what is expressed by Jude, that is, when the grace of God is turned into lasciviousness; for Christ redeemed us, that he might have a people separated from all the pollutions of the world, and devoted to holiness and innocency. They, then, who throw off the bridle, and give themselves up to all kinds of licentiousness, are not unjustly said to deny Christ by whom they have been redeemed. Hence, that the doctrine of the gospel may remain whole and complete among us, let this be fixed in our minds, that we have been redeemed by Christ, that he may be the Lord of our life and of our death, and that our main object ought to be, to live to him and to die to him. He then says, that their swift destruction was at hand, lest others should be ensnared by them. The word here for “Lord” is δεσπότης, which is more expressive of power and authority than Κύριος, commonly rendered “Lord.” This seems to intimate the character of the men alluded to: they denied Christ as their sovereign, as they rendered no obedience to him, though they may have professed to believe in him as a Savior. — Ed

2. And many shall follow. It is, indeed, no slight offense to the weak, when they see that false doctrines are received by the common consent of the world, that a large number of men are led astray, so that few continue in true obedience to Christ. So, at this day, there is nothing that more violently disturbs pious minds than such a defection. For hardly one in ten of those who have once made a profession of Christ, retains the purity of faith to the end. Almost all turn aside into corruptions, and being deluded by the teachers of licentiousness, they become profane. Lest this should make our faith to falter, Peter comes to our help, and in due time foretells that this very thing would be, that is, that false teachers would draw many to perdition.

But there is a double reading even in the Greek copies; for some read, “lasciviousness,” and others, “perdition.” I have, however, followed what has been mostly approved. Few copies have “perdition,” or perditions, for the word is in the plural number; and very many have “lasciviousness,” and also the Vulg. and Syr. versions. Having before mentioned their destructive opinions or heresies, which involved the denial of the Lord who bought them, he now refers to the immorality which accompanied their false doctrines; and that immorality is here referred to is evident from this, that the way of truth would be evil spoken of or calumniated. — Ed.

By reason of whom the way of truth. This I consider to have been said for this reason, because as religion is adorned when men are taught to fear God, to maintain uprightness of life, a chaste and virtuous conduct, or when at least the mouth of the wicked is closed, that they do not speak evil of the gospel; so when the reins are let loose, and every kind of licentiousness is practiced, the name and the doctrine of Christ are exposed to the reproaches of the ungodly. Others give a different explanation — that these false teachers, like filthy dogs, barked at sound doctrine. But the words of Peter appear to me on the contrary to intimate, that these would give occasion to enemies insolently to assail the truth of God. Though then they would not themselves assail the Christian faith with calumnies, yet they would arm others with the means of reproaching it.

3. With feigned words. Peter endeavors by all means to render the faithful displeased with ungodly teachers, that they might resist them more resolutely and more constantly. It is especially an odious thing that we should be exposed to sale like vile slaves. But he testifies that this is done, when any one seduces us from the redemption of Christ. He calls those feigned words which are artfully formed for the purpose of deceiving. Either “feigned” or “invented” may be meant by πλαστοῖς: if “feigned,” then they were words used not conveying their real sentiments, but adopted for the purpose of alluring others, as is the case with those who pretend great zeal for truth and great love for souls, when their object is to gain adherents for filthy lucre’s sake. But if “invented” be adopted, then λόγοι must mean narratives or fables, — “invented (or fictitious) fables,” or tales. And this is the rendering of Macknight. And he says, that the Apostle had probably in view the fables concerning the visions of angels and the miracles performed at the sepulchres of departed saints, which the false teachers in the early ages, and the monks in latter times, fabricated, to draw money from the people. Similar are the devices of superstitious men, greedy of gain, in every age. — Ed. Unless then one is so mad as to sell the salvation of his soul to false teachers, let him close up every avenue that may lead to their wicked inventions. For the same purpose as before he repeats again, that their destruction delayed not, that is, that he might frighten the good from their society. For since they were given up to a sudden destruction, every one who connected himself with them, must have perished with them.

2 Peter 2:4-8

4. For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

4. Si enim Angelis qui peccaverant, Deus non perpercit, sed catenis caliginis in tartarum praecipitatos tradidit servandos in judicium;

5. And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;

5. Et prisco mundo non pepercit, sed octavum justitiae praeconem Noe servavit, diluvio in mundum impiorum inducto;

6. And turning the cities of Sodom and Gomorrha into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly;

6. Et civitates Sodomorum et Gomorrae in cinerem redactas, subversione damnavit, easque statuit exemplum iis qui impia acturi forent;

7. And delivered just Lot, vexed with the filthy conversation of the wicked:

7. Et justum Lot qui opprimebatur à nefariis per libidinosam conversationem eripuit;

8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)

8. Nam oculis et auribus justus ille, quum habitaret inter ipsos quotidie animam justam iniquis illorum operibus excruciabat;

4. For if. We have stated how much it behoves us to know that the ungodly, who by their mischievous opinions corrupt the Church, cannot escape God’s vengeance; and this he proves especially by three remarkable examples of God's judgment, — that he spared not even angels, that he once destroyed the whole world by a deluge, that he reduced Sodom to ashes, and other neighboring cities. But Peter thought it sufficient to take as granted what ought to be never doubted by us, that is, that God is the judge of the whole world. It hence follows that the punishment he formerly inflicted on the ungodly and wicked, he will now also inflict on the like characters. For he can never be unlike himself, nor does he shew respect of persons, so as to forgive the same wickedness in one which he has punished in another; but he hates injustice and wrong equally, whenever it is found. The “if” at the beginning of the verse requires a corresponding clause. Some, as Piscator and Macknight, supply at the end of the seventh verse, “he will not spare thee,” or, “will he spare thee?” But there is no need of this, the corresponding clause is in the ninth verse; and this is our version. The deliverance of the just is there first mentioned, as that of Lot was the subject of the previous verse, and then the reservation of the unjust for judgment, examples of which he had before given. This sort of arrangement is common in Scripture. — Ed.

For we must always bear in mind that there is a difference between God and men; for men indeed judge unequally, but God keeps the same course in judging. For that he forgives sins, this is done because he blots them out through repentance and faith. He therefore does not otherwise reconcile himself to us than by justifying us; for until sin is taken away, there is always an occasion of discord between us and Him.

As to the angels. The argument is from the greater to the less; for they were far more excellent than we are, and yet their dignity did not preserve them from the hand of God; much less then can mortal men escape, when they follow them in their impiety. But as Peter mentions here but briefly the fall of angels, and as he has not named the time and the manner and other circumstances, it behoves us soberly to speak on the subject. Most men are curious and make no end of inquiries on these things; but since God in Scripture has only sparingly touched on them, and as it were by the way, he thus reminds us that we ought to be satisfied with this small knowledge. And indeed they who curiously inquire, do not regard edification, but seek to feed their souls with vain speculations. What is useful to us, God has made known, that is, that the devils were at first created, that they might serve and obey God, but that through their own fault they apostatized, because they would not submit to the authority of God; and that thus the wickedness found in them was accidental, and not from nature, so that it could not be ascribed to God.

All this Peter declares very clearly, when he says that angels fell, though superior to men; and Jude is still more express when he writes, that they kept not their first estate, or their pre-eminence. [Jude 1:6.] Let those who are not satisfied with these testimonies have recourse to the Sorbonian theology, which will teach them respecting angels to satiety, so as to precipitate them to hell together with the devils.

Chains of darkness. This metaphor intimates that they are held bound in darkness until the last day. And the comparison is taken from malefactors, who, after having been condemned, suffer half of their punishment by the severity of the prison, until they are drawn forth to their final doom. We may hence learn, not only what punishment the wicked suffer after death, but also what is the condition of the children of God: for they calmly acquiesce in the hope of sure and perfect blessedness, though they do not as yet enjoy it; as the former suffer dreadful agonies on account of the vengeance prepared for them.

5. The old world. The import of what he says is, that God, after having drowned the human race, formed again as it were a new world. This is also an argument from the greater to the less; for how can the wicked escape the deluge of divine wrath, since the whole world was once destroyed by it? For by saying that eight only were saved, he intimates that a multitude would not be a shield against God to protect the wicked; but that as many as sin shall be punished, be they few or many in number.

But it may be asked why he calls Noah the preacher of righteousness. Some understand that he was the preacher of the righteousness of God, inasmuch as Scripture commends God's righteousness, because he defends his own and restores them, when dead, to life. But I rather think that he is called the preacher of righteousness, because he labored to restore a degenerated world to a sound mind, and this not only by his teaching and godly exhortations, but also by his anxious toil in building the ark for the term of a hundred and twenty years. Now, the design of the Apostle is to set before our eyes God’s wrath against the wicked, so as to encourage us at the same time to imitate the saints. There is a difference of opinion as to the word “eighth:” some think that the sense is, that Noah was the eighth person who was saved at the deluge, being one of the eight who were preserved. Others render the words, “Noah, the eighth preacher of righteousness,” calculating from Enos, in whose time as it is said, “men began to call upon the name of the Lord.” (Genesis 4:26.) Lightfoot and some others, have held the latter opinion, though the former has been more generally approved. — Ed.

6 The cities of Sodom. This was so memorable an example of Divine vengeance, that when the Scripture speaks of the universal destruction of the ungodly, it alludes commonly to this as the type. Hence Peter says, that these cities were made an example. This may, indeed, be truly said of others; but Peter points out something singular, because it was the chief and a lively image; yea, rather, because the Lord designed that his wrath against the ungodly should be made known to all ages; as when he redeemed his people from Egypt, he has set forth to us by that one favor the perpetual safety of his Church. Jude has also expressed the same thing, calling it the punishment of eternal fire. [Jude 1:7.]

8. In seeing and hearing. The common explanation is, that Lot was just in his eyes and ears, because all his senses abhorred the crimes of Sodom. However, another view may be taken of his seeing and hearing, so as to make this the meaning, that when the just man lived among the Sodomites, he tormented his soul by seeing and hearing; for we know that he was constrained to see and hear many things which greatly vexed his mind. The purport of what is said then is, that though the holy man was surrounded with every kind of monstrous wickedness, he yet never turned aside from his upright course.

But Peter expresses more than before, that is, that just Lot underwent voluntary sorrows; as it is right that all the godly should feel no small grief when they see the world rushing into every kind of evil, so the more necessary it is that they should groan for their own sins. And Peter expressly mentioned this, lest when impiety everywhere prevails, we should be captivated and inebriated by the allurements of vices, and perish together with others, but that we might prefer this grief, blessed by the Lord, to all the pleasures of the world.

2 Peter 2:9-11

9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

9. Novit Dominus pios ex tentatione eripere; injustos autem in diem judicii puniendos servare;

10. But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.

10. Praesertim verò eos qui post carnem in concupiscentia pollutionis ambulant, dominationem despiciunt, audaces, praefracti, qui excellentias non verentur probro afficere;

11. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.

11. Quum angeli, qui sunt robore et potentia majores, non ferant adversus illas coram Domino contumeliosum judicium.

9. The Lord knoweth. What first offends the weak is, that when the faithful anxiously seek aid, they are not immediately helped by God; but on the contrary he suffers them sometimes as it were to pine away through daily weariness and languor; and secondly, when the wicked grow wanton with impunity and God in the meantime is silent, as though he connived at their evil deeds. This double offense Peter now removes; for he testifies that the Lord knows when it is expedient to deliver the godly from temptation. By these words he reminds us that this office ought to be left to him, and that therefore we ought to endure temptations, and not to faint, when at any time he defers his vengeance against the ungodly.

This consolation is very necessary for us, for this thought is apt to creep in, “If the Lord would have his own to be safe, why does he not gather them all into some corner of the earth, that they may mutually stimulate one another to holiness? why does he mingle them with the wicked by whom they may be defiled?” But when God claims to himself the office of helping, and protecting his own, that they may not fail in the contest, we gather courage to fight more strenuously. The meaning of the first clause is, that this law is prescribed by the Lord to all the godly, that they are to be proved by various temptations, but that they are to entertain good hope of success, because they are never to be deprived of his aid and help.

And to reserve the unjust. By this clause he shews that God so regulates his judgments as to bear with the wicked for a time, but not to leave them unpunished. Thus he corrects too much haste, by which we are wont to be carried headlong, especially when the atrocity of wickedness grievously wounds us, for we then wish God to fulminate without delay; when he does not do so, he seems no longer to be the judge of the world. Lest, then, this temporary impunity of wickedness should disturb us, Peter reminds us that a day of judgment has been appointed by the Lord; and that, therefore, the wicked shall by no means escape punishment, though it be not immediately inflicted.

There is an emphasis in the word reserve, as though he had said, that they shall not escape the hand of God, but be held bound as it were by hidden chains, that they may at a certain time be drawn forth to judgment. The participle κολαζομένους, though in the present tense, is yet to be thus explained, that they are reserved or kept to be punished, or, that they may be punished. For he bids us to rely on the expectation of the last judgment, so that in hope and patience we may fight till the end of life.

10. But chiefly them. He comes here to particulars, accommodating a general doctrine to his own purpose; for he had to do with men of desperate wickedness. He then shews that dreadful vengeance necessarily awaited them. For since God will punish all the wicked, how can they escape who abandon themselves like brute beasts to every kind of iniquity? To walk after the flesh, is to be given up to the flesh, like brute animals, who are not led by reason and judgment, but have the natural desire of their flesh as their chief guide. By the lust of uncleanness understand filthy and unbridled gratifications, when men, having cast away every virtuous feeling, and shaken off shame, are carried away into every uncleanness.

This is the first mark by which he brands them, that they are impure men, given up to wickedness. Other marks follow, that they despised government, and feared not to calumniate and reproach men whom God had favored with honorable stations in life. But these words refer to the same thing; for after having said that they held government in contempt, he immediately points out the fountain of this evil, that they were presumptuous, or audacious, and self-willed, or refractory; Rather, “self-pleasing,” αὐθάδεις, whose ruling principle was to please and gratify themselves, without regarding God's will or the good of others whose god was self. In a second sense, the word designates those who are haughty, arrogant, supercilious, refractory; and such is commonly the character of selfish men. — Ed. and lastly, that he might more fully exhibit their pride, he says that they did not fear nor tremble when they treated dignities with contempt. For it is a monstrous arrogance to regard as nothing the glory which shines forth in dignities appointed by God.

But there is no doubt but that in these words he refers to the imperial and magisterial power; for though there is no lawful station in life which is not worthy of respect, yet we know that the magisterial office excels every other, because in governing mankind God himself is represented. Then truly glorious is that power in which God himself appears.

We now perceive what the Apostle meant in this second clause, even that they of whom he speaks were frantic men, lovers of tumults and confusion; for no one can introduce anarchy (ἀναρχίαν) into the world without introducing disorder (ἀταξίαν.) Now, these with bold effrontery vomited forth reproaches against magistrates, that they might take away every respect for public rights; and this was openly to fight against God by their blasphemies. There are also many turbulent men of this sort at the present day, who proudly declare that the power of the sword is heathen and unlawful, and furiously attempt to subvert all government. Such furies Satan excites, in order to disturb and prevent the progress of the gospel. But the Lord hath dealt favorably with us; for he hath not only warned us to beware of this deadly poison, but hath also by this ancient example fortified us against this scandal. Hence the Papists act very dishonestly, when they accuse us, and say that seditious men are made so by our doctrine. The same thing might indeed have been alleged against the apostles formerly; and yet they were as far as possible from encouraging any such wickedness.

11. Whereas angels. He hence shews their rash arrogance, because they dared to assume more liberty than even angels. But it seems strange that he says that angels do not bring a railing accusation against magistrates; for why should they be adverse to that sacred order, the author of which they know to be God? Why should they oppose rulers whom they know to be exercising the same ministry with themselves? This reasoning has made some to think that the devils are meant; but they do not thus by any means escape the difficulty. For how could Satan be so moderate as to spare men, since he is the author of every blasphemy against God? And further, their opinion is refuted by what Jude says. [Jude 1:9.]

But when we consider the circumstances of the time, what is said applies very suitably to holy angels. For all the magistrates were then ungodly, and bloody enemies to the gospel. They must, therefore, have been hateful to angels, the guardians of the Church. He, however, says, that men deserving hatred and execration, were not condemned by them in order that they might shew respect to a power divinely appointed. While such moderation, he says, is shewn by angels, these men fearlessly give vent to impious and unbridled blasphemies.

2 Peter 2:12-16

12. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;

12. Isti autem tanquam bruta animalia, naturaliter genita in capturam et perniciem, in quibus nihil intelligunt maledicentes, in sua corruptione peribunt

13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;

13. Recipientes mercedem injustitiae, pro voluptate ducentes in diem frui deliciis, labes et maculae, deliciantes in erroribus suis, conviventes vobiscum;

14. Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

14. Oculos habentes plenos adulterae, et inquietos ad peccandum, inescantes animas instabiles, cor habentes exercitatum cupiditatibus, execrabiles: filii;

15. Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;

15. Qui relicta via aberraverunt, sequuti viam Balaam, filii Bozor, qui mercedem injustitiae dilexit;

16. But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbade the madness of the prophet.

16. Sed redargutus fuit de sua iniquitate; animal subjugale mutum, humana voce loquens, prohibuit prophetae dementiam. (Numbers 23:16, 28.)

12. But these. He proceeds with what he had begun to say respecting impious and wicked corrupters. And, first, he condemns their loose manners and the obscene wickedness of their whole life; and then he says that they were audacious and perverse, so that by their scurrilous garrulity they insinuated themselves into the favor of many.

He especially compares them to those brute animals, which seem to have come to existence to be ensnared, and to be driven to their own ruin by their own instinct; as though he had said, that being induced by no allurements, they of themselves hasten to throw themselves into the snares of Satan and of death. For what we render, naturally born, Peter has literally, “natural born.” But there is not much difference in the sense, whether one of the two has been by somebody else supplied, or by putting down both he meant more fully to express his meaning. The words may be thus rendered, —

“But these, as natural unreasoning animals, born for capture and destruction, speaking evil of things which they understand not, shall utterly perish through their own corruption.”

They are compared to animals which are by nature without reason, and such as live on prey, wild and rapacious, which seem to have been made to be taken and destroyed; and they are often taken and destroyed while committing plunder. So these men, their wickedness would be the means of ensnaring and destroying them. — Ed.

What he adds, speaking evil of the things that they understand not, refers to the pride and presumption he mentioned in the preceding verse. He then says that all excellency was insolently despised by them, because they were become wholly stupefied, so that they differed nothing from beasts. But the word I have rendered for destruction, and afterwards in corruption, is the same, φθορὰ; but it is variously taken: but when he says that they would perish in their own corruption, he shews that their corruptions would be ruinous or destructive.

13. Count it pleasure It is better to connect the first words of this verse, “receiving the reward of unrigrhteousness,” with the foregoing, and to begin another period with this clause, and to render this verse and the following thus, —

“Counting (or, deeming) riot in the day-time a pleasure, they are spots and stains, rioting in their own delusions, feasting together with (14) you; having eyes full of adultery and which cease not from sin, ensnaring unstable souls, having a heart inured to covetous desires, being children of the curse.”

The various things said of them are intended to shew that they were “spots and stains,” disgraceful and defiling: they rioted in carnal pleasure, and rioted in delusion, and associated with the faithful, feasting with them; they were libidinous, and led unstable souls to follow their ways; they were covetous, and shewed that they were heirs to the curse of God. — Ed. As though he had said, “They place their happiness in their present enjoyments.” We know that men excel brute animals in this, that they extend their thoughts much farther. It is, then, a base thing in man to be occupied only with present things. Here he reminds us that our minds ought to be freed from the gratifications of the flesh, except we wish to be reduced to the state of beasts.

The meaning of what follows is this, “These are filthy spots to you and your assembly; for while they feast with you, they at the same time luxuriate in their errors, and shew by their eyes and gestures their lascivious lusts and detestable incontinency.” Erasmus has rendered the words thus, “Feasting in their errors, they deride you.” But this is too forced. It may not unaptly be thus explained, “Feasting with you, they insolently deride you by their errors.” I, however, have given the version which seems the most probable, “luxuriating in their errors, feasting with you.” He calls the libidinous such as had eyes full of adultery, and who were incessantly led to sin without restraint, as it appears from what is afterwards said.

14. Beguiling, or baiting, unstable souls. By the metaphor of baiting he reminds the faithful to beware of their hidden and deceitful arts; for he compares their impostures to hooks which may catch the unwary to their destruction. By adding unstable souls he shews the reason for caution, that is, when we have not struck firm roots in faith and in the fear of the Lord: and he intimates at the same time, that they have no excuse who suffer themselves to be baited or lured by such flatteries; for this must have been ascribed to their levity. Let there be then a stability of faith, and we shall be safe from the artifices of the ungodly.

An heart they have exercised with covetous practices, or, with lusts. Erasmus renders the last word, “rapines.” The word is of a doubtful meaning. I prefer “lusts.” As he had before condemned incontinence in their eyes, so he now seems to refer to the vices latent in their hearts. It ought not, however, to be confined to covetousness. By calling them cursed or execrable children, he may be understood to mean, that they were so either actively or passively, that is, that they brought a curse with them wherever they went, or that they deserved a curse.

As he has hitherto referred to the injury they did by the example of a perverse and corrupt life, so he again repeats, that they spread by their teaching the deadly poison of impiety, in order that they might destroy the simple. He compares them to Balaam, the son of Bozor, who employed a venal tongue to curse God’s people. And to shew that they were not worthy of a long refutation, he says that Balaam was reproved by an ass, and that thus his madness was condemned. But by this means also he restrains the faithful from associating with them. For it was a dreadful judgment of God, that the angel made himself known to the ass before he did to the prophet, so that the ass, perceiving God displeased, dared not to advance farther, but went back, when the prophet, under the blind impulse of his own avarice, pushed forward against the evident prohibition of the Lord. For what was afterwards answered to him, that he was to proceed, was an evidence of God's indignation rather than a permission. In short, as the greatest indignity to him, the mouth of the ass was opened, that he who had been unwilling to submit to God's authority might have that as his teacher. And by this miracle the Lord designed to shew how monstrous a thing it was to change the truth to a lie.

It may be here asked, by what right Balaam had the name of a prophet, when it appears that he was addicted to many wicked superstitions. To this I reply, that the gift of prophecy was so special, that though he did not worship the true God, and had not true religion, he might yet have been endued with it. Besides, God has sometimes caused prophecy to exist in the midst of idolatry, in order that men might have less excuse.

Now, if any one considers the chief things which Peter says, he will see that his warning is equally suitable to the present age; for it is an evil which prevails everywhere, that men use scurrilous raillery for the purpose of deriding God and the Savior; nay, they ridicule all religion under the cloak of wit; and when addicted, like beasts, to their own lusts, they will mingle with the faithful; they prattle something about the gospel, and yet they prostitute their tongue to the service of the devil, that they may bring the whole world, as far as they can, to eternal perdition. They are in this respect worse than Balaam himself, because they gratuitously pour forth their maledictions, when he, induced by reward, attempted to curse.

2 Peter 2:17-19

17. These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.

17. Ii sunt fontes sine aqua, nebulae quae turbine aguntur; quibus caligo tenebrarum in aeternum parata est.

18. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.

18. Nam ubi plusqum fastuosa vanitatis verba sonuerint, inescant per concupiscentias carnis, lasciviis, eos qui verè aufugerant ab iis qui in errore versantur.

19. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.

19. Dum libertatem illis promittunt, quum ipsi sint servi corruptionis: a quo enim quis superatus est, huie in servitutem est addictus.

17. These are wells, or fountains, without water. He shews by these two metaphors, that they had nothing within, though they made a great display. A fountain, by its appearance, draws men to itself, because it promises them water to drink, and for other purposes; as soon as clouds appear, they give hope of immediate rain to irrigate the earth. He then says that they were like fountains, because they excelled in boasting, and displayed some acuteness in their thoughts and elegance in their words; but that yet they were dry and barren within: hence the appearance of a fountain was fallacious.

He says that they were clouds carried by the wind, either without rain, or which burst forth into a calamitous storm. He thereby denotes that they brought nothing useful, and that often they were very hurtful. He afterwards denounces on them the dreadful judgment of God, that fear might restrain the faithful. By naming the mist or the blackness of darkness, he alludes to the clouds which obscure the air; as though he had said, that for the momentary darkness which they now spread, there is prepared for them a much thicker darkness which is to continue for ever.

18. For when they speak great swelling words of vanity. The words are, —

“For uttering bombasts of vanity, they allure,” etc.

The word ὒπέρογκα, being a neuter plural, may be rendered as a noun; literally, “overswellings of vanity;” but when applied to words, it means what is pompous, inflated, bombastic; but these bombasts were those of vanity, being empty, useless, unprofitable; or as some render the words, they were the bombasts of falsehood, according to the meaning of the word as used often in the Sept.; they spoke false things in a bombastic and inflated strain. — Ed. He means that they dazzled the eyes of the simple by high-flown stuff of words, that they might not perceive their deceit, for it was not easy to captivate their minds with such dotages, except they were first besotted by some artifice. He then says that they used an inflated kind of words and speech, that they might fill the unwary with admiration. And then this grandiloquence, which the ample lungs of the soul send forth, (as Persius says, Sat. 1:14. ) was very suitable to cover their shifts and trumperies. There was formerly a craft of this kind in Valentinus, and in those like him, as we learn from the books of Irenaeus. They made words unheard of before, by the empty sound of which, the unlearned being smitten, they were ensnared by their reveries.

There are fanatics of a similar kind at this day, who call themselves by the plausible title of Libertines or free-men. For they talk most confidently of the Spirit and of spiritual things, as though they roared out from above the clouds, and fascinate many by their tricks and wiles, so that you may say that the Apostle has correctly prophesied of them. For they treat all things jocosely and scoffingly; and though they are great simpletons, yet as they indulge in all vices, they find favor with their own people by a sort of drollery. The state of the case is this, that when the difference between good and evil is removed, everything becomes lawful; and men, loosed from all subjection to laws, obey their own lusts. This Epistle, therefore, is not a little suitable to our age.

They allure, or bait, through the lusts of the flesh. He strikingly compares to hooks the allurements of the ungodly, when they make anything they please lawful; for as the lusts of men are headstrong and craving, as soon as liberty is offered, they lay hold on it with great avidity; but soon afterwards the strangling hook within is perceived. But we must consider the whole sentence of the Apostle.

He says that they who had really escaped from the society of those in error were again deceived by a new kind of error, even when the reins were let loose to them for the indulgence of every sort of intemperance. He hereby reminds us how dangerous are the wiles of these men. For it was already a dreadful thing that blindness and thick darkness possessed almost all mankind. It was, therefore, in a manner a double prodigy, that men, freed from the common errors of the world, should, after having received the light of God, be brought back to a beastly indifference. Let us be reminded of what we ought especially to beware of, after having been once enlightened, that is, lest Satan entice us under the pretense of liberty, so as to give ourselves up to lasciviousness to gratify the lusts of the flesh. But they are safe from this danger who seriously attend to the study of holiness.

19. While they promise them liberty. He shews their inconsistency, that they falsely promised liberty, while they themselves served sin, and were in the worst bondage; for no one can give what he has not. This reason, however, does not seem to be sufficiently valid, because it sometimes happens that wicked men, and wholly unacquainted with Christ, preach usefully concerning the benefits and blessings of Christ. But we must observe, that what is condemned here is vicious doctrine, connected with impurity of life; for the Apostle's design was to obviate the deceptive allurements by which they ensnared the foolish. The name of liberty is sweet, and they abused it for this end, that the hearer, being loosed from the fear of the divine law, might abandon himself unto unbridled licentiousness. But the liberty which Christ has procured for us, and which he offers daily by the gospel, is altogether different, for he has exempted us from the yoke of the law as far as it subjects us to a curse, that he might also deliver us from the dominion of sin, as far as it subjects us to its own lusts. Hence, where lusts reign, and therefore where the flesh rules, there the liberty of Christ has no place whatever. The Apostle then declares this to all the godly, that they might not desire any other liberty but that which leads those, who are set free from sin, to a willing obedience to righteousness.

We hence learn that there have ever been depraved men who made a false pretense to liberty, and that this has been an old cunning trick of Satan. We need not wonder that at this day the same filth is stirred up by fanatical men.

The Papists turn and twist this passage against us, but they thereby betray their ridiculous impudence. For in the first place, men of the filthiest life, in public-houses and brothels, belch out this charge, that we are the servants of corruption, in the life of whom they cannot point out anything reproachful. In the second place, since we teach nothing respecting Christian liberty but what is derived from Christ and his Apostles, and at the same time require the mortification of the flesh, and the proper exercises for subduing it, much more strictly than they do who slander us, they vomit forth their curses, not so much against us as against the Son of God, whom we have as our certain teacher and authority.

For of whom a man is overcome. This sentence is derived from military law; but yet it is a common saying among heathen writers, that there is no harder or a more miserable bondage than when lusts rule and reign. What then ought to be done by us, on whom the Son of God has bestowed his Spirit, not only that we may be freed from the dominion of sin, but that we may also become the conquerors of the flesh and the world?

2 Peter 2:20-22

20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

20. Nam si ii qui sufugerant ab inquinamentis mundi per cognitionem Domini et Servatoris Jesu Christi, rursum iisdem impliciti superantur, facta sunt illis postrema pejora prioribus.

21. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.

21. Melius enim ipsis esset non cognovisse viam justitiae, qum ubi cognoverunt converti ab eo, quod illis traditum fuit, sancto praecepto.

22. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

22. Sed accidit illis quod vero proverbio dicitur, Canis reversus ad proprium vomitum; et sus lota, ad volutabrum coeni.

20. For if after. He again shews how pernicious was the sect which led men consecrated to God back again to their old filth and the corruptions of the world. And he exhibits the heinousness of the evil by a comparison; for it was no common sin to depart from the holy doctrine of God. It would have been better for them, he says, not to have known the way of righteousness; for though there is no excuse for ignorance, yet the servant who knowingly and wilfully despises the commands of his lord, deserves a twofold punishment. There was besides ingratitude, because they wilfully extinguished the light of God, rejected the favor conferred on them, and having shaken off the yoke, became perversely wanton against God; yea, as far as they could, they profaned and abrogated the inviolable covenant of God, which had been ratified by the blood of Christ. The more earnest then ought we to be, to advance humbly and carefully in the course of our calling. We must now consider each sentence.

By naming the pollutions of the world, he shews that we roll in filth and are wholly polluted, until we renounce the world. By the knowledge of Christ he no doubt understands the gospel. He testifies that the design of it is, to deliver us from the defilements of the world, and to lead us far away from them. For the same reason he afterwards calls it the way of righteousness. He then alone makes a right progress in the gospel who faithfully learns Christ; and he truly knows Christ, who has been taught by him to put off the old man and to put on the new man, as Paul reminds us in Ephesians 4:22 The end of this verse is not explained, but the words of the version, facta sunt illis postrema pejora prioribus, seem to mean, that their last pollutions would become worse to them than their former pollutions; and this is the rendering of Macknight. The sentence is commonly taken in the same sense as in Matthew 12:45, but the words are somewhat different. — Ed.

21. By saying that having forsaken the commandment delivered unto them, they returned to their own pollutions, he intimates first, how inexcusable they were; and secondly, he reminds us that the doctrine of a holy and virtuous life, though common to all and indiscriminately belonging to all, is yet peculiarly taught to those whom God favors with the light of his gospel. But he declares that they who make themselves slaves again to the pollutions of the world fall away from the gospel. The faithful also do indeed sin; but as they allow not dominion to sin, they do not fall away from the grace of God, nor do they renounce the profession of sound doctrine which they have once embraced. For they are not to be deemed conquered, while they strenuously resist the flesh and its lusts.

22. But it has happened unto them. As the example disturbs many, when men who had submitted to the obedience of Christ, rush headlong into vices without fear or shame, the Apostle, in order to remove the offense, says that this happens through their own fault, and that because they are pigs and dogs. It hence follows that no part of the sin can be ascribed to the gospel.

For this purpose he quotes two ancient proverbs, the first of which is found as the saying of Solomon in Proverbs 26:11. But what Peter meant is briefly this, that the gospel is a medicine which purges us by wholesome vomiting, but that there are many dogs who swallow again what they have vomited to their own ruin; and that the gospel is also a laver which cleanses all our uncleanness, but that there are many swine who, immediately after washing, roll themselves again in the mud. At the same time the godly are reminded to take heed to themselves, except they wish to be deemed dogs or swine.

CHAPTER 3

2 Peter 3:1-4

1. This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:

1. Hane jam, dilecti, secundam vobis scribo epistolam, in quibus excito per commonefactionem vestram puram mentem;

2. That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:

2. Ut memores sitis verborum quae predicta sunt a sanctis prophetis, et praecepti nostri, qui sumus apostoli Domini et Servatoris;

3. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,

3. Hoc primum scientes, quòd venient in extremo dierum illusores, secundum suas ipsorum concupiscentias ambulantes,

4. And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

4. Ac dicentes, Ubi est promissio adventus ejus? Ex quo enim patres dormierunt, omnia sic permanent ab initio creationis.

CHAPTER 2

2Pe 2:1-22. False Teachers to Arise: Them Bad Practices and Sure Destruction, from Which the Godly Shall Be Delivered, as Lot Was.

1. But--in contrast to the prophets "moved by the Holy Ghost" (2Pe 1:21).

also--as well as the true prophets (2Pe 1:19-21). Paul had already testified the entrance of false prophets into the same churches.

among the people--Israel: he is writing to believing Israelites primarily (see on 1Pe 1:1). Such a "false prophet" was Balaam (2Pe 2:15).

there shall be--Already symptoms of the evil were appearing (2Pe 2:9-22; Jude 4-13).

false teachers--teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (2Pe 3:2).

who--such as (literally, "the which") shall.

privily--not at first openly and directly, but by the way, bringing in error by the side of the true doctrine (so the Greek): Rome objects, Protestants cannot point out the exact date of the beginnings of the false doctrines superadded to the original truth; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (Jude 4).

damnable--literally, "of destruction"; entailing destruction (Php 3:19) on all who follow them.

heresies--self-chosen doctrines, not emanating from God (compare "will-worship," Col 2:23).

even--going even to such a length as to deny both in teaching and practice. Peter knew, by bitter repentance, what a fearful thing it is to deny the Lord (Lu 22:61, 62).

denying--Him whom, above all others, they ought to confess.

Lord--"Master and Owner" (Greek), compare Jude 4, Greek. Whom the true doctrine teaches to be their Owner by right of purchase. Literally, "denying Him who bought them (that He should be thereby), their Master."

bought them--Even the ungodly were bought by His "precious blood." It shall be their bitterest self-reproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (compare 1Jo 4:3).

bring upon themselves--compare "God bringing in the flood upon the world," 2Pe 2:5. Man brings upon himself the vengeance which God brings upon him.

swift--swiftly descending: as the Lord's coming shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into the pit." Compare Jude 11, which is akin to this passage.

2. follow--out: so the Greek.

pernicious ways--The oldest manuscripts and Vulgate read, "licentiousness" (Jude 4). False doctrine and immoral practice generally go together (2Pe 2:18, 19).

by reason of whom--"on account of whom," namely, the followers of the false teachers.

the way of truth shall be evil spoken of--"blasphemed" by those without, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast 1Pe 2:12.

3. through, &c.--Greek, "IN covetousness" as their element (2Pe 2:14, end). Contrast 2Co 11:20; 12:17.

of a long time--in God's eternal purpose. "Before of old ordained to condemnation" (Jude 4).

lingereth not--though sinners think it lingers; "is not idle."

damnation--Greek, "destruction" (see on 2Pe 2:1). Personified.

slumbereth not--though sinners slumber.

4. if--The apodosis or consequent member of the sentence is not expressed, but is virtually contained in 2Pe 2:9. If God in past time has punished the ungodly and saved His people, He will be sure to do so also in our days (compare end of 2Pe 2:3).

angels--the highest of intelligent creatures (compare with this verse, Jude 6), yet not spared when they sinned.

hell--Greek, "Tartarus": nowhere else in New Testament or the Septuagint: equivalent to the usual Greek, "Gehenna." Not inconsistent with 1Pe 5:8; for though their final doom is hell, yet for a time they are permitted to roam beyond it in "the darkness of this world." Slaves of Tartarus (called "the abyss," or "deep," Lu 8:31; "the bottomless pit," Re 9:11) may also come upon earth. Step by step they are given to Tartarus, until at last they shall be wholly bound to it.

delivered--as the judge delivers the condemned prisoner to the officers (Re 20:2).

into chains--(Jude 6). The oldest manuscripts read, "dens," as Alford translates: the Greek, however, may, in Hellenistic Greek, mean "chains," as Jude expresses it. They are "reserved" unto hell's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of heaven is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, from the moment that God's sentence went forth, though not executed till one hundred twenty years after.

5. eighth--that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."

preacher--not only "righteous" himself (compare 2Pe 2:8), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers (2Pe 2:2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.

6. with, &c.--"TO overthrow" [Alford].

ensample--"of (the fate that should befall) those who in after-time should live ungodly." Compare Jude 7, "set forth for an example."

7. just--righteous.

filthy conversation--literally, "behavior in licentiousness" (Ge 19:5).

the wicked--Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.

8. vexed--Greek, "tormented."

9. knoweth how--He is at no loss for means, even when men see no escape.

out of--not actually from.

temptations--trials.

to be punished--Greek, "being punished": as the fallen angels (2Pe 2:4), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.

10. chiefly--They especially will be punished (Jude 8).

after--following after.

lust of uncleanness--defilement: "hankering after polluting and unlawful use of the flesh" [Alford].

government--Greek, "lordship," "dominion" (Jude 8).

Presumptuous--Greek, "Darers." Self-will begets presumption. Presumptuously daring.

are not afraid--though they are so insignificant in might; Greek, "tremble not" (Jude 8, end).

speak evil of--Greek, "blaspheme."

dignities--Greek, "glories."

11. which are--though they are.

greater--than these blasphemers. Jude instances Michael (Jude 9).

railing accusation--Greek, "blaspheming judgment" (Jude 9).

against them--against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.

before the Lord--In the presence of the Lord, the Judge, in reverence, they abstain from judgment [Bengel]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, 1Co 4:4, 5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2Sa 16:7, 8, Shimei; Nu 16:2, 3, Korah, &c., referred to also in Jude 11; Nu 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."

12. (Jude 19).

But--In contrast to the "angels," 2Pe 2:11.

brute--Greek, "irrational." In contrast to angels that "excel in strength."

beasts--Greek, "animals" (compare Psa 49:20).

natural--transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on Ga 6:8; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jude 10, naturally ... corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit).

speak evil of--Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": Col 2:18, "intruding into those things which he hath not seen."

13. receive--"shall carry off as their due."

reward of--that is, for their "unrighteousness" [Alford]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (2Pe 2:15) has a different sense, namely, the earthly gain to be gotten by "unrighteousness."

in the daytime--Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and Calvin, "the luxury which is but for a day": so He 11:25, "the pleasures of sin for a season"; and He 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.

Spots--in themselves.

blemishes--disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.

sporting themselves--Greek, "luxuriating."

with--Greek, "in."

deceivings--or else passively, "deceits": luxuries gotten by deceit. Compare Mt 13:22, "Deceitfulness of riches"; Ep 4:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Php 3:19, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jude 12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.

14. full of adultery--literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [Horneius]. Bengel makes the adulteress who fills their eyes, to be "alluring desire."

that cannot cease--"that cannot be made to cease from sin."

beguiling--"laying baits for."

unstable--not firmly established in faith and piety.

heart--not only the eyes, which are the channel, but the heart, the fountain head of lust. Job 31:7, "Mine heart walked after mine eyes."

covetous practices--The oldest manuscripts read singular, "covetousness."

cursed children--rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.

15. have--Some of the seducers are spoken of as already come, others as yet to come.

following--out: so the Greek.

the way--(Nu 22:23, 32; Is 56:11).

son of Bosor--the same as Beor (Nu 22:5). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust.

loved the wages of unrighteousness--and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.

16. was rebuked--Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").

his--Greek, "his own": his own beast convicted him of his own iniquity.

ass--literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.

dumb--Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle.

forbade--literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast--a dumb beast forbidding an inspired prophet!

17. (Jude 12, 13.)

wells--"clouds" in Jude; both promising (compare 2Pe 2:19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (2Pe 2:18).

clouds--The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds ... without water" (promising what they do not perform); but not here, "mists driven along by a tempest."

mist--blackness; "the chilling horror accompanying darkness" [Bengel].

18. allure--Greek, "lay baits for."

through--Greek, "in"; the lusts of the flesh being the element IN which they lay their baits.

much wantonness--Greek, "by licentiousness"; the bait which they lay.

clean escaped--Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (2Pe 2:20).

19. promise ... liberty--(Christian)--These promises are instances of their "great swelling words" (2Pe 2:18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1Pe 2:16; see on 1Pe 2:16; (compare 2Pe 3:15; Ro 6:16-22; 8:15, 21; Ga 5:1, 13; compare Joh 8:34).

corruption--(See on 2Pe 2:12); "destroyed ... perish ... corruption."

of whom--"by whatever ... by the same," &c.

20. after they--the seducers "themselves" have escaped (2Pe 2:19; see on He 6:4-6).

pollutions--which bring "corruption" (2Pe 2:19).

through--Greek, "in."

knowledge--Greek, "full and accurate knowledge."

the Lord and Saviour Jesus Christ--solemnly expressing in full the great and gracious One from whom they fall.

latter end is worse ... than the beginning--Peter remembers Christ's words. "Worse" stands opposed to "better" (2Pe 2:21).

21. the way of righteousness--"the way of truth" (2Pe 2:2). Christian doctrine, and "the knowledge of the Lord and Saviour."

turn--back again; so the Greek.

from the holy commandment--the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [Tittmann].

delivered--once for all; admitting no turning back.

22. But--You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (2Pe 2:18) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (2Pe 2:18). Peter often quoted Proverbs in his First Epistle (1Pe 1:7; 2:17; 4:8, 18); another proof that both Epistles come from the same writer.

But there were false prophets - There were not only holy men of God among the Jews, who prophesied by Divine inspiration, but there were also false prophets, whose prophecies were from their own imagination, and perverted many.

As there shall be false teachers among you - At a very early period of the Christian Church many heresies sprung up; but the chief were those of the Ebionites, Cerinthians, Nicolaitans, Menandrians, and Gnostics, of whom many strange things have been spoken by the primitive fathers, and of whose opinions it is difficult to form any satisfactory view. They were, no doubt, bad enough, and their opponents in general have doubtless made them worse. By what name those were called of whom the apostle here speaks, we cannot tell. They were probably some sort of apostate Jews, or those called the Nicolaitans. See the preface.

Damnable heresies - Αἱρεσεις απωλειας· Heresies of destruction; such as, if followed, would lead a man to perdition. And these παρεισαξουσιν, they will bring in privately - cunningly, without making much noise, and as covertly as possible. It would be better to translate destructive heresies than damnable.

Denying the Lord that bought them - It is not certain whether God the Father be intended here, or our Lord Jesus Christ; for God is said to have purchased the Israelites, Exo 15:16, and to be the Father that had bought them, Deu 32:6, and the words may refer to these or such like passages; or they may point out Jesus Christ, who had bought them with his blood; and the heresies, or dangerous opinions, may mean such as opposed the Divinity of our Lord, or his meritorious and sacrificial death, or such opinions as bring upon those who hold them swift destruction. It seems, however, more natural to understand the Lord that bought them as applying to Christ, than otherwise; and if so, this is another proof, among many,

1. That none can be saved but by Jesus Christ.

2. That through their own wickedness some may perish for whom Christ died.

Many shall follow - Will follow, because determined to gratify their sinful propensities.

Pernicious ways - Ταις απωλειαις· Their destructions; i.e. the heresies of destruction, or destructive opinions, mentioned above. But instead of απωλειαις, destructions, ασελγειαις, lasciviousnesses or uncleannesses, is the reading of ABC, and upwards of sixty others, most of which are among the most ancient, correct, and authentic. This is the reading also of both the Syriac, all the Arabic, the Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Chrysostom, Theophylact, Ecumenius, and Jerome. A very few, and those of little repute, have the word in the text.

The word lasciviousnesses is undoubtedly the true reading, and this points out what the nature of the heresies was: it was a sort of Antinomianism; they pampered and indulged the lusts of the flesh; and, if the Nicolaitans are meant, it is very applicable to them, for they taught the community of wives, etc. Griesbach has received this reading into the text.

By reason of whom - These were persons who professed Christianity; and because they were called Christians, and followed such abominable practices, the way of truth - the Christian religion, βλασφημηθησεται, was blasphemed. Had they called themselves by any name but that of Christ, his religion would not have suffered.

And through covetousness - That they might get money to spend upon their lusts, with feigned words, πλαστοις λογοις, with counterfeit tales, false narrations, of pretended facts, lying miracles, fabulous legends. "In this single sentence," says Dr. Macknight, "there is a clear prediction of the iniquitous practices of those great merchants of souls, the Romish clergy, who have rated all crimes, even the most atrocious, at a fixed price; so that if their doctrine be true, whoever pays the price may commit the crime without hazarding his salvation." How the popish Church has made merchandise of souls, needs no particular explanation here. It was this abominable doctrine that showed to some, then in that Church, the absolute necessity of a reformation.

Whose judgment now of a long time - From the beginning God has condemned sin, and inflicted suitable punishments on transgressors; and has promised in his word, from the earliest ages, to pour out his indignation on the wicked. The punishment, therefore, so long ago predicted, shall fall on these impure and incorrigible sinners; and the condemnation which is denounced against them slumbers not - it is alert, it is on its way, it is hurrying on, and must soon overtake them.

For if God spared not the angels - The angels were originally placed in a state of probation; some having fallen and some having stood proves this. How long that probation was to last to them, and what was the particular test of their fidelity, we know not; nor indeed do we know what was their sin; nor when nor how they fell. St. Jude says they kept not their first estate, but left their own habitation; which seems to indicate that they got discontented with their lot, and aspired to higher honors, or perhaps to celestial domination. The tradition of their fall is in all countries and in all religions, but the accounts given are various and contradictory; and no wonder, for we have no direct revelation on the subject. They kept not their first estate, and they sinned, is the sum of what we know on the subject; and here curiosity and conjecture are useless.

But cast them down to hell, and delivered them into chains of darkness - Αλλα σειραις ζοφου ταρταρωσας παρεδωκεν εις κρισιν τετηρημενους· But with chains of darkness confining them in Tartarus, delivered them over to be kept to judgment; or, sinking them into Tartarus, delivered them over into custody for punishment, to chains of darkness. Chains of darkness is a highly poetic expression. Darkness binds them on all hands; and so dense and strong is this darkness that it cannot be broken through; they cannot deliver themselves, nor be delivered by others.

As the word Tartarus is found nowhere else in the New Testament, nor does it appear in the Septuagint, we must have recourse to the Greek writers for its meaning. Mr. Parkhurst, under the word ταρταροω, has made some good collections from those writers, which I here subjoin. "The Scholiast on Aeschylus, Eumen., says: Pindar relates that Apollo overcame the Python by force; wherefore the earth endeavored ταρταρωσαι, to cast him into Tartarus. Tzetzes uses the same word, ταρταροω, for casting or sending into Tartarus; and the compound verb καταταρταρουν, is found in Apollodorus; in Didymus' Scholia on Homer; in Phurnutus, De Nat, Deor., p. 11, edit. Gale; and in the book Περι Ποταμων, which is extant among the works of Plutarch. And those whom Apollodorus styles καταταρταρωθεντας, he in the same breath calls ῥιφθεντας εις Ταρταρον, cast into Tartarus. Thus the learned Windet, in Pole's Synopsis. We may then, I think, safely assert that ταρταρωσας, in St. Peter, means not, as Mede (Works, fol., p. 23) interprets it, to adjudge to, but to cast into, Tartarus; ῥιπτειν εις Ταρταρον, as in Homer, cited below. And in order to know what was the precise intention of the apostle by this expression, we must inquire what is the accurate import of the term Ταρταρος. Now, it appears from a passage of Lucian, that by Ταρταρος was meant, in a physical sense, the bounds or verge of this material system; for, addressing himself to ΕΡΩΣ, Cupid or Love, he says: Συ γαρ εξ αφανους και κεχυμενης αμορφιας ΤΟ ΠΑΝ εμορφωσας, κ. τ. λ. 'Thou formedst the universe from its confused and chaotic state; and, after separating and dispersing the circumfused chaos, in which, as in one common sepulchre, the whole world lay buried, thou drovest it to the confines or recesses of outer Tartarus - 'Where iron gates and bars of solid brass

Keep it in durance irrefrangible,

And its return prohibit.' "The ancient Greeks appear to have received, by tradition, an account of the punishment of the 'fallen angels,' and of bad men after death; and their poets did, in conformity I presume with that account, make Tartarus the place where the giants who rebelled against Jupiter, and the souls of the wicked, were confined. 'Here,' saith Hesiod, Theogon., lin. 720, 1, 'the rebellious Titans were bound in penal chains.' Τοσσον ενερθ' ὑπο γης, ὁσον ουρανος εστ'απο γαιης. Ισον γαρ τ' απο γης ες ΤΑΡΤΑΡΟΝ ηεροεντα. 'As far beneath the earth as earth from heaven;

For such the distance thence to Tartarus.'

Which description will very well agree with the proper sense of Tartarus, if we take the earth for the center of the material system, and reckon from our zenith, or the extremity of the heavens that is over our heads. But as the Greeks imagined the earth to be of a boundless depth, so it must not be dissembled that their poets speak of Tartarus as a vast pit or gulf in the bowels of it. Thus Hesiod in the same poem, lin. 119, calls it - ΤΑΡΤΑΡΑ τ' ηεροεντα μυχῳ χθονος ευρυοδειης· 'Black Tartarus, within earth's spacious womb.' "And Homer, Iliad viii., lin. 13, etc., introduces Jupiter threatening any of the gods who should presume to assist either the Greeks or the Trojans, that he should either come back wounded to heaven, or be sent to Tartarus. Η μιν ἑλων ῥιψω ες ΤΑΡΤΑΡΟΝ ηεροεντα, Τηλε μαλ', ἡχι βαθιστον ὑπο χθονος εστι βερεθρον, Ενθα σιδηρειαι τε πυλαι, και χαλκεος ουδος, Τοσσον ενερθ' αιδεω, ὁσον ονρανος εστ' απο γαιης. 'Or far, O far, from steep Olympus thrown,

Low in the deep Tartarean gulf shall groan.

That gulf which iron gates and brazen ground

Within the earth inexorably bound;

As deep beneath th' infernal center hurl'd,

As from that center to the ethereal world.'

Pope. 'Where, according to Homer's description, Iliad viii., lin. 480, 1, - - - Ουτ' αυγης ὑπεριονος ηελιοιο Τερποντ', ουτ' ανεμοισι· βαθυς δε τε ΤΑΡΤΑΡΟΣ αμφις. 'No sun e'er gilds the gloomy horrors there,

No cheerful gales refresh the lazy air,

But murky Tartarus extends around.'

Pope. "Or, in the language of the old Latin poet, (cited by Cicero, Tuscul., lib. i. cap. 15),

Ubi rigida constat crassa caligo inferum. "On the whole, then, ταρταρουν, in St. Peter, is the same as ῥιπτειν ες Ταρταρον, to throw into Tartarus, in Homer, only rectifying the poet's mistake of Tartarus being in the bowels of the earth, and recurring to the original sense of that word above explained, which when applied to spirits must be interpreted spiritually; and thus ταρταρωσας will import that God cast the apostate angels out of his presence into that ζοφος του σκοτους, blackness of darkness, (2Pet 2:17; Jde 1:13), where they will be for ever banished from the light of his countenance, and from the beatifying influence of the ever blessed Three, as truly as a person plunged into the torpid boundary of this created system would be from the light of the sun and the benign operations of the material heavens." By chains of darkness we are to understand a place of darkness and wretchedness, from which it is impossible for them to escape.

Spared not the old world - The apostle's argument is this: If God spared not the rebellious angels, nor the sinful antediluvians, nor the cities of Sodom and Gomorrha, he will not spare those wicked teachers who corrupt the pure doctrines of Christianity.

Saved Noah the eighth - Some think that the words should be translated, Noah the eighth preacher of righteousness; but it seems most evident, from 1Pet 3:20, that eight persons are here meant, which were the whole that were saved in the ark, viz. Shem, Ham, Japhet, and their three wives, six; Noah's wife seven; and Noah himself the eighth. The form of expression, ογδοον Νωε, Noah the eighth, i.e. Noah and seven more, is most common in the Greek language. So in Appian, Bell. Pun., p. 12, Τριτος δε ποτε εν σπηλαιῳ κρυπτομενος ελαθε, sometimes he the third (i.e. he with two others) lay hid in a cave. Andocides, Orat. iv. p. 295: Αἱρεθεις επι τουτῳ δεκατος αυτος, he himself the tenth (i.e. he and nine others) were chosen to this. See a number of other examples in Kypke.

World of the ungodly - A whole race without God - without any pure worship or rational religion.

The cities of Sodom and Gomorrha - See the notes on Genesis 19 (note), for an account of the sin and punishment of these cities.

Making them an ensample - These three words, ὑποδειγμα, παραδειγμα, and δειγμα, are used to express the same idea; though the former may signify an example to be shunned, the second an example to be followed, and the third a simple exhibition. But these differences are not always observed.

Vexed with the filthy conversation - Καταπονουμενον ὑπο της των αθεσμων εν ασελγεια αναστροφης· Being exceedingly pained with the unclean conduct of those lawless persons. What this was, see in the history, Genesis 19., and the notes there.

That righteous man dwelling among them - Lot, after his departure from Abraham, A. M. 2086, lived at Sodom till A. M. 2107, a space of about twenty years; and, as he had a righteous soul, he must have been tormented with the abominations of that people from day to day.

The word εβασανιζεν, tormented, is not less emphatic than the word καταπονουμενον, grievously pained, in the preceding verse, and shows what this man must have felt in dwelling so long among a people so abandoned.

The Lord knoweth how to deliver the godly - The preservation and deliverance of Lot gave the apostle occasion to remark, that God knew as well to save as to destroy; and that his goodness led him as forcibly to save righteous Lot, as his justice did to destroy the rebellious in the instances already adduced. And the design of the apostle in producing these examples is to show to the people to whom he was writing that, although God would destroy those false teachers, yet he would powerfully save his faithful servants from their contagion and from their destruction. We should carefully observe,

1. That the godly man is not to be preserved from temptation.

2. That he will be preserved in temptation.

3. That he will be delivered out of it.

But chiefly them that walk - That is, God will in the most signal manner punish them that walk after the flesh - addict themselves to sodomitical practices, and the lust of pollution; probably alluding to those most abominable practices where men abuse themselves and abuse one another.

Despise government - They brave the power and authority of the civil magistrate, practising their abominations so as to keep out of the reach of the letter of the law; and they speak evil of dignities - they blaspheme civil government, they abhor the restraints laid upon men by the laws, and would wish all governments destroyed that they might live as they list.

Presumptuous are they - Τολμηται· They are bold and daring, headstrong, regardless of fear.

Self-willed - Αυθαδεις· Self-sufficient; presuming on themselves; following their own opinions, which no authority can induce them to relinquish.

Are not afraid to speak evil of dignities - They are lawless and disobedient, spurn all human authority, and speak contemptuously of all legal and civil jurisdiction. Those in general despise governments, and speak evil of dignities, who wish to be under no control, that they may act as freebooters in the community.

Whereas angels, etc. - This is a difficult verse, but the meaning seems to be this: The holy angels, who are represented as bringing an account of the actions of the fallen angels before the Lord in judgment, simply state the facts without exaggeration, and without permitting any thing of a bitter, reviling, or railing spirit, to enter into their accusations. See Zac 3:1, and Jde 1:9; to the former of which St. Peter evidently alludes. But these persons, not only speak of the actions of men which they conceive to be wrong, but do it with untrue colourings, and the greatest malevolence. Michael, the archangel, treated a damned spirit with courtesy; he only said, The Lord rebuke thee, Satan! but these treat the rulers of God's appointment with disrespect and calumny.

Before the Lord - Παρα Κυριῳ is wanting in a number of MSS. and most of the versions.

But these, as natural brute beasts - 'Ὡς αλογα ζωα φυσικα· As those natural animals void of reason, following only the gross instinct of nature, being governed neither by reason nor religion.

Made to be taken and destroyed - Intended to be taken with nets and gins, and then destroyed, because of their fierce and destructive nature; so these false teachers and insurgents must be treated; first incarcerated, and then brought to judgment, that they may have the reward of their doings. And thus, by blaspheming what they do not understand, they at last perish in their own corruption; i.e. their corrupt doctrines and vicious practices.

They that count it pleasure to riot in the day time - Most sinners, in order to practice their abominable pleasures, seek the secrecy of the night; but these, bidding defiance to all decorum, decency, and shame, take the open day, and thus proclaim their impurities to the sun.

Spots - and blemishes - They are a disgrace to the Christian name.

Sporting themselves - Forming opinions which give license to sin, and then acting on those opinions; and thus rioting in their own deceits.

With their own deceivings - Εν ταις απαταις. But instead of this, AB, and almost all the versions and several of the fathers, have εν ταις αγαπαις, in your love feasts, which is probably the true reading.

While they feast with you - It appears they held a kind of communion with the Church, and attended sacred festivals, which they desecrated with their own unhallowed opinions and conduct.

Having eyes full of adultery - Μοιχαλιδος· Of an adulteress; being ever bent on the gratification of their sensual desires, so that they are represented as having an adulteress constantly before their eyes, and that their eyes can take in no other object but her. But instead of μοιχαλιδος of an adulteress, the Codex Alexandrinus, three others, with the Coptic, Vulgate, and one copy of the Itala, together with several of the fathers, have μοιχαλιας, of adultery.

Cannot cease from sin - Which cease not from sin; they might cease from sin, but they do not; they love and practice it. Instead of ακαταπαυστους, which cannot cease, several MSS. and versions have ακαταπαυστου, and this requires the place to be read, Having eyes full of adultery and incessant sin. The images of sinful acts were continually floating before their disordered and impure fancy. This figure of speech is very common in the Greek writers; and Kypke gives many instances of it, which indeed carry the image too far to be here translated.

Beguiling unstable souls - The metaphor is taken from adulterers seducing unwary, inexperienced, and light, trifling women; so do those false teachers seduce those who are not established in righteousness.

Exercised with covetous practices - The metaphor is taken from the agonistae in the Grecian games, who exercised themselves in those feats, such as wrestling, boxing, running, etc., in which they proposed to contend in the public games. These persons had their hearts schooled in nefarious practices; they had exercised themselves till they were perfectly expert in all the arts of seduction, overreaching, and every kind of fraud.

Cursed children - Such not only live under God's curse here, but they are heirs to it hereafter.

Which have forsaken the right way - As Balaam did, who, although God showed him the right way, took one contrary to it, preferring the reward offered him by Balak to the approbation and blessing of God.

The way of Balaam - Is the counsel of Balaam. He counselled the Moabites to give their most beautiful young women to the Israelitish youth, that they might be enticed by them to commit idolatry. See the notes on Num 22:5, etc., and Num 23:1 (note), etc.

The son of Bosor - Instead of Βοσορ, Bosor two ancient MSS. and some of the versions have Βεωρ, Beor, to accommodate the word to the Hebrew text and the Septuagint. The difference in this name seems to have arisen from mistaking one letter for another in the Hebrew name, בעור Beor, for בצור Betsor or Bosor; tsaddi צ and ain ע, which are very like each other, being interchanged.

The dumb ass, speaking with man's voice - See the note on Num 22:28.

The madness of the prophet - Is not this a reference to the speech of the ass, as represented in the Targums of Jonathan ben Uzziel and Jerusalem? "Wo to thee, Balaam, thou sinner, thou madman: there is no wisdom found in thee." These words contain nearly the same expressions as those in St. Peter.

These are wells without water - Persons who, by their profession, should furnish the water of life to souls athirst for salvation; but they have not this water; they are teachers without ability to instruct; they are sowers, and have no seed in their basket. Nothing is more cheering in the deserts of the east than to meet with a well of water; and nothing more distressing, when parched with thirst, than to meet with a well that contains no water.

Clouds that are carried with a tempest - In a time of great drought, to see clouds beginning to cover the face of the heavens raises the expectation of rain; but to see these carried off by a sudden tempest is a dreary disappointment. These false teachers were equally as unprofitable as the empty well, or the light, dissipated cloud.

To whom the mist of darkness is reserved - That is, an eternal separation from the presence of God, and the glory of his power. They shall be thrust into outer darkness, Mat 8:12; into the utmost degrees of misery and despair. False and corrupt teachers will be sent into the lowest hell; and be "the most downcast, underfoot vassals of perdition."

It is scarcely necessary to notice a various reading here, which, though very different in sound, is nearly the same in sense. Instead of νεφελαι, clouds, which is the common reading, και ὁμιχλαι, and mists, or perhaps more properly thick darkness, from ὁμου, together, and αχλυς, darkness, is the reading in ABC, sixteen others, Erpen's Arabic, later Syriac, Coptic, Ethiopic, and Vulgate, and several of the fathers. This reading Griesbach has admitted into the text.

They speak great swelling words of vanity - The word ὑπερογκα signifies things of great magnitude, grand, superb, sublime; it sometimes signifies inflated, tumid, bombastic. These false teachers spoke of great and high things, and no doubt promised their disciples the greatest privileges, as they themselves pretended to a high degree of illumination; but they were all false and vain, though they tickled the fancy and excited the desires of the flesh; and indeed this appears to have been their object. And hence some think that the impure sect of the Nicolaitans is meant. See the preface.

Those that were clean escaped - Those who, through hearing the doctrines of the Gospel, had been converted, were perverted by those false teachers.

While they promise them liberty - Either to live in the highest degrees of spiritual good, or a freedom from the Roman yoke; or from the yoke of the law, or what they might term needless restraints. Their own conduct showed the falsity of their system; for they were slaves to every disgraceful lust.

For of whom a man is overcome - This is an allusion to the ancient custom of selling for slaves those whom they had conquered and captivated in war. The ancient law was, that a man might either kill him whom he overcame in battle, or keep him for a slave. These were called servi, slaves, from the verb servare, to keep or preserve. And they were also called mancipia, from manu capiuntur, they are taken captive by the hand of their enemy. Thus the person who is overcome by his lusts is represented as being the slave of those lusts. See Rom 6:16, and the note there.

The pollutions of the world - Sin in general, and particularly superstition, idolatry, and lasciviousness. These are called μιασματα, miasmata, things that infect, pollute, and defile. The word was anciently used, and is in use at the present day, to express those noxious particles of effluvia proceeding from persons infected with contagious and dangerous diseases; or from dead and corrupt bodies, stagnant and putrid waters, marshes etc., by which the sound and healthy may be infected and destroyed. The world is here represented as one large, putrid marsh, or corrupt body, sending off its destructive miasmata everywhere and in every direction, so that none can escape its contagion, and none can be healed of the great epidemic disease of sin, but by the mighty power and skill of God. St. Augustine has improved on this image: "The whole world," says he, "is one great diseased man, lying extended from east to west, and from north to south; and to heal this great sick man, the almighty Physician descended from heaven." Now, it is by the knowledge of the Lord and Savior Jesus Christ, as says St. Peter, that we escape the destructive influence of these contagious miasmata. But if, after having been healed, and escaped the death to which we were exposed, we get again entangled, εμπλακεντες, enfolded, enveloped with them; then the latter end will be worse than the beginning: forasmuch as we shall have sinned against more light, and the soul, by its conversion to God, having had all its powers and faculties greatly improved, is now, being repolluted, more capable of iniquity than before, and can bear more expressively the image of the earthly.

For it had been better for them not to have known - For the reasons assigned above; because they have sinned against more mercy, are capable of more sin, and are liable to greater punishment.

The holy commandment - The whole religion of Christ is contained in this one commandment, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength; and thy neighbor as thyself." He who obeys this great commandment, and this by the grace of Christ is possible to every man, is saved from sinning either against his God or against his neighbor. Nothing less than this does the religion of Christ require.

According to the true proverb - This seems to be a reference to Pro 26:11 : ככלב שב אל קאו kekeleb shab al keo; as the dog returneth to his vomit, so a fool repeateth his folly. In substance this proverb is found among the rabbins; so Midrash Ruth, in Sohar Chadash, fol. 62: Orphah is returned to her mire, Ruth persevered in spirit; and again, Ibid. fol. 64: "Orphah, which is נפש הבהמית nephesh habbehemith, the bestial soul, is returned to her mire."

The Greeks have something like it; so Arrian, Dissert. Epict. l. iv. c. 11, says: Απελθε και χοιρῳ διαλεγου, ἱν' εν βορβορῳ μη κυλιηται, "Go and reason with the swine, lest he be rolled in the mire." This is called a true proverb: for it is a fact that a dog will eat up his own vomit; and the swine, howsoever carefully washed, will again wallow in the mire. As applied here it is very expressive: the poor sinner, having heard the Gospel of Christ, was led to loathe and reject his sin; and, on his application to God for mercy, was washed from his unrighteousness. But he is here represented as taking up again what he had before rejected, and defiling himself in that from which he had been cleansed.

Here is a sad proof of the possibility of falling from grace, and from very high degrees of it too. These had escaped from the contagion that was in the world; they had had true repentance, and cast up "their soursweet morsel of sin;" they had been washed from all their filthiness, and this must have been through the blood of the Lamb; yet, after all, they went back, got entangled with their old sins, swallowed down their formerly rejected lusts, and rewallowed in the mire of corruption. It is no wonder that God should say, the latter end is worse with them than the beginning: reason and nature say it must be so; and Divine justice says it ought to be so; and the person himself must confess that it is right that it should be so. But how dreadful is this state! How dangerous when the person has abandoned himself to his old sins! Yet it is not said that it is impossible for him to return to his Maker; though his case be deplorable, it is not utterly hopeless; the leper may yet be made clean, and the dead may be raised. Reader, is thy backsliding a grief and burden to thee? Then thou art not far from the kingdom of God; believe on the Lord Jesus, and thou shalt be saved.

But there were false prophets also - As well as true. Among the people - Of Israel. Those that spake even the truth, when God had not sent them; and also those that were truly sent of him, and yet corrupted or softened their message, were false prophets. As there shall be false - As well as true. Teachers among you, who will privately briny in - Into the church. Destructive heresies - They first, by denying the Lord, introduced destructive heresies, that is, divisions; or they occasioned first these divisions, and then were given up to a reprobate mind, even to deny the Lord that bought them. Either the heresies are the effect of denying the Lord, or the denying the Lord was the consequence of the heresies. Even denying - Both by their doctrine and their works. The Lord that bought them - With his own blood. Yet these very men perish everlastingly. Therefore Christ bought even them that perish.

The way of truth will be evil spoken of - By those who blend all false and true Christians together.

They will make merchandise of you - Only use you to gain by you, as merchants do their wares. Whose judgment now of a long time lingereth not - Was long ago determined, and will be executed speedily. All sinners are adjudged to destruction; and God's punishing some proves he will punish the rest.

Cast them down to hell - The bottomless pit, a place of unknown misery. Delivered them - Like condemned criminals to safe custody, as if bound with the strongest chains in a dungeon of darkness, to be reserved unto the judgment of the great day. Though still those chains do not hinder their often walking up and down seeking whom they may devour.

And spared not the old, the antediluvian, world, but he preserved Noah the eighth person - that is, Noah and seven others, a preacher as well as practiser, of righteousness. Bringing a flood on the world of the ungodly - Whose numbers stood them in no stead.

It plainly appears, from these instances, that the Lord knoweth, hath both wisdom and power and will, to deliver the godly out of all temptations, and to punish the ungodly.

Chiefly them that walk after the flesh - Corrupt nature; particularly in the lust of uncleanness. And despise government - The authority of their governors. Dignities - Persons in authority.

Whereas angels - When they appear before the Lord, Job 1:6, Job 2:1, to give an account of what they have seen and done on the earth.

Savage as brute beasts - Several of which in the present disordered state of the world, seem born to be taken and destroyed.

They count it pleasure to riot in the day time - They glory in doing it in the face of the sun. They are spots in themselves, blemishes to any church. Sporting themselves with their own deceivings - Making a jest of those whom they deceive and even jesting while they are deceiving their own souls.

The way of Balaam the son of Bosor - So the Chaldeans pronounced what the Jews termed Beor; namely, the way of covetousness. Who loved - Earnestly desired, though he did not dare to take, the reward of unrighteousness - The money which Balak would have given him for cursing Israel.

The beast - Though naturally dumb.

Fountains and clouds promise water: so do these promise, but do not perform.

They ensnare in the desires of the flesh - Allowing them to gratify some unholy desire. Those who were before entirely escaped from the spirit, custom, and company of them that live in error - In sin.

While they promise them liberty - From needless restraints and scruples; from the bondage of the law. Themselves are slaves of corruption - Even sin, the vilest of all bondage.

For if after they - Who are thus ensnared. Have escaped the pollutions of the world - The sins which pollute all who know not God. Through the knowledge of Christ - That is, through faith in him, 2Peter 1:3. They are again entangled therein, and overcome, their last state is worse than the first - More inexcusable, and causing a greater damnation.

The commandment - The whole law of God, once not only delivered to their ears, but written in their hearts.

The dog, the sow - Such are all men in the sight of God before they receive his grace, and after they have made shipwreck of the faith. Prov 26:11.

1 BUT there were false prophets also among the people , even as there shall be false teachers among you , who shall privily bring in damnable heresies , even denying the Lord that bought them, and bring upon themselves swift destruction.

The Apostle having been exhorting them to continuance and progress in Faith, admonishing them here of such as might labour to draw them from it; and having made mention of the Old-Testament-Prophets, Holy Men of God, he hereby takes occasion to tell them of, and caution them against false Teachers which would be among themselves. This also in the Text plainly relates to what went before, q. d. together with those Prophets which were sent by God; there were likewise false Prophets, such as were not sent of him.

The People of Israel.

Teachers of false Doctrine, Matth. 7.15. Act. 20.29.

Among you Iewish, as well as among the Gentile Christians; or, among you as Christians and God's People under the New-Testament in opposition to the People of God under the Old.

The Greek word signifies either, to bring in silly and craftily under specious pretences, and without being observed, Gal. 2.4. Iude 4. or, to bring in over and above, or beside the Doctrine of the Gospel, which they did not renounce; or, both may be implied.

Gr. Heresies of Destruction, i. e. Destructive, such as lead to Destruction, viz. Eternal, or Damnation.

Either in their Words or their Practices, either directly, or by consequence of their Doctrines or Actions: They that profess they know God, but contradict that Profession in their Lives, are said to deny him, Tit. 1.16.

Either, 1. God the Father, so called, Luke 2.29. Act. 4.24, &c. and probably Rev. 6.10. Nor is there any necessity, but Iude 4. the word may be understood of God the Father; or, rather, 2. Christ.

If we understand it of God the Father, the sence is, either, 1. Denying God that bought them, or acquired them and made them his, viz. By calling them out of the darkness and gross wickedness of the World, to the knowledg of Christ and the Gospel, and the fellowship of his Church. In this general sence the word Buying is sometimes taken, Isa. 55.1. Rev. 3.18. or, 2. Denying God that bought the people of Israel (whereof these false Teachers that should be among the Christian Jews were to be a part) out of Egypt to make them his peculiar People, whereof they would boast themselves, and yet by their wicked practices, deny that God that bought them; the words seem to be taken out of Deut. 32.6. Is not he thy Father that hath bought thee? as likewise from v. 5. of that Chapter Peter calls them Spots, v. 13. of this Chapter: but if we understand it of Christ, which seems most probable; the sence is, either, 1. That Christ bought or redeemed them (in which sence the word is sometimes taken) in that by his Death he purchased the continuance of their lives, and the staying of their execution, and rescued them from that present Destruction, which, without Christ's interposition had seised on them, as it had likewise on the whole visible Creation immediately upon the Apostacy of Mankind. Or, 2. This is spoken not only of their pretences, that they should profess themselves redeemed by Christ, but in the stile of the visible Church, which should judge them to be so till they declared the contrary by their wicked actions; and it likewise holds true in a forensical or judicial stile, according to which whosoever professeth himself to be redeemed by Christ, and yet denies him in his deeds, is said to deny the Lord that bought him; it being alike as to the greatness of the Crime, whether he be really Redeemed, or professing himself to be so, denies his Redeemer.

Shall hasten their own Destruction, it may be Temporal in this World, to be sure, Eternal in the other. It may be called swift, as coming upon them unawares, and when they think least of it, as 1 Thess. 5.3.

Marginal references: Deut. 13.1.; Matth. 24.11. 1 Cor. 11.19. 1 Tim. 4.1. 2 Tim. 3.1, 5. Jude 18.

2 And many shall follow their pernicious ways , by reason of whom the way of truth shall be evil spoken of .

Gr. Their Destructions, i. e. those ways of Error which are attended with Destruction, (the Effect being put for the Cause, by a Metonymy) and the sence is, that as these false Teachers shall bring Destruction upon themselves by their Heresies; so others, running with them into the same Errors, shall fall into the same Destruction.

Or, by whom, viz. these False Teachers, or their Followers, or both.

The Gospel, so called, as being the Doctrine of saving Truth. It is called the Way, Act. 9.2. and 19.9. and 22.4. the way of Salvation, Act. 16.17. the way of the Lord, Act. 18.26.

Blasphemed, whether by false Teachers themselves, and their followers, or by others taking occasion by them, see Rom. 2.24. and 1 Tim. 6.1. Tit. 2.5.

Marginal references: Or, lascivious ways, as some Copies read.

3 And through covetousness shall they with feigned words make merchandise of you , whose judgment now of a long time lingreth not , and their damnation slumbreth not .

Deceitful Speeches, which have a shew of Truth to hide their Errors.

As of Slaves or Beasts; it seems to be a Metaphor taken from Merchants that speak great things of bad Wares, the better to vend them; the sence is, with specious words, and pious pretences, they shall deceive you to make a gain of you.

Or, Condemnation.

Being of old determined by God, and foretold in the Scripture, and so nearer than they themselves imagine.

i. e. Goes on apace, and hastens on them.

Or, Destruction.

i. e. Watcheth, as ready to overtake them in its time; it may be a Metaphor taken from a Traveller, as Prov. 6.11. or the Apostle alludes to Deut. 32.35. where the like expression is found; see v. 1. of this Chapter.

Marginal references: Tit. 1.11.

4 For if God spared not the angels that sinned, but cast them down to hell , and delivered them into chains of darkness , to be reserved unto judgment .

Elsewhere called the Deep, Luke, 8.31. and the botcomless-Pit, Rev. 9.1. and 11.7. and 17.8. and 20.1, 3. This implies a change, 1. Of the state of those Sinning Angels, that whereas before it was the highest among the Creatures, now it is the lowest. 2. Of their place, that whereas they were before the Throne of God with the rest of the Angels, they are now thrust down into a lower place, agreeable to their Sin and Misery. What place that is we find not expressed in Scripture; and therefore we are not to be over-curious in our enquiries after it; but may rest satisfied, that they are excluded from the place of their primitive Happiness; and are in a place, where they are afflicted with the pain both of loss and sence.

Either to be bound, or held with Darkness as with Chains; or kept in Chains under Darkness, as Iude 6. where Darkness may imply the misery and horror of their condition, and Chains, their obduration in their wickedness, their despair of Deliverance, their expectation of future Judgment, (Heb. 10.27.) together with the Providence and Power of God, watching over, and holding them in that condition, till final Vengeance come upon them. It is a Metaphor taken from Malefactors Condemned, who are bound in Chains, and kept in the Dungeon till Execution.

So kept that they cannot escape.

Viz. That of the Last-Day, the time of their full Torment, in which the Wrath of God which they feel in a great measure now, will come upon them to the utmost.

Marginal references: Job 4.18.; Joh. 8.44.

5 And spared not the old world , but saved Noah the eighth person, a preacher of righteousness , bringing in the floud upon the world of the ungodly .

The World, for Men in the World, viz. those that lived in it before the Flood.

Viz. together with the other Seven, his Wife, three Sons and their Wives, 1 Pet. 3.20. Noah may be particularly named, because God had a special respect to him, and for his sake spared others.

Constituted to be so by Divine Authority and Commission.

i. e. Not only, 1. Of the Righteousness of God, who had threatned to destroy the World for its Wickedness; but, 2. Of the Righteousness of Christ upon all them that should Believe. It is not to be doubted but he preached the same Righteousness whereof he himself was Heir, and that was the Righteousness of Faith, Heb. 11.7. and this he did not in Words only, but in his Actions; in that he built the Ark for the saving himself and his Houshold, which was a Type of the Salvation of Believers by Christ: and 3. Of the Righteousness of Sanctification, in his exhorting the Men that then were, to Repentance and Holiness, if possibly thereby they might prevent the approaching Deluge.

The whole multitude of Wicked Men then living in the World.

Marginal references: Gen. 7.1, 7, 2 3.

6 And turning the cities of Sodom and Gomorrah into ashes, condemned them wi[illegible: 1 letter]h an overthrow , making them an ensample unto those that after should live ungodly.

Which being the chief of the Five, include Admah, and Zeboim, Zoar, the fifth being spared for Lot's sake, Gen. 14.18. compared with 19.25.

i. e. Punished them with a a total Subversion, or brought that Destruction upon them to which he had condemned them.

Of his Wrath and Ve[illegible: 1 letter]geance ready to be poured out upon others that should live ungodly, to deter them from the imitation of the Sins of those that had so miserably perished. The word may be rendred a Type (as it is, Heb. 8.5. and 9.23.) viz. Of Hell-Fire, which is to be the punishment of wicked Men at the Last-Day, Iude 7. implies as much. As the deliverance of the Israelites out of Egypt, was a kind of Type of the deliverance of all God's People to the end of the World▪ so the subversion of these Cities was so memorable an instance of Divine Vengeance, that the Scripture frequently alludes to it, as a Type or Pattern, when it speaks of the general Destruction of the Wicked of the World.

Marginal references: Gen. 19.24. Jude 7.; Numb. 26.10.

7 And delivered just Lot, vexed with the filthy conversation of the wicked .

Grievously afflicted or wearied.

Unjust, Lawless (understand Men) such as had no respect to Law or Justice, in opposition to Lot, whom he calls just and righteous.

Marginal references: Gen. 19.16.

8 (For that righteous man dwelling among them, in seeing and hearing , vexed his righteous soul from day to day with their unlawful deeds.)

Their wickedness was so open and shameless, that he not only heard the report of it, but saw them commit it, Isa. 3.9.

Gr. Tormented, i. e. extreamly afflicted and troubled his own Soul, provoking himself to godly Sorrow at the fight and fame of their unlawful deeds. His Grief was voluntary, and he active in it; the like is said of Christ, on occasion of Lazarus his Death, Ioh. 11.33. where the Margin reads, he troubled himself.

Marginal references: Psal. 119.158. Ezek. 9.4.

9 The Lord knoweth how to deliver the godly out of temptations , and to reserve the unjust unto the day of judgment to be punished.

According to the common Rule that words of Knowledg in Scripture connote affections, as Psal. 1. ult. God's knowing here implies not only his Infinite Wisdom, whereby he is never at a loss, but knows all the various ways whereby the Godly may be delivered; but likewise his love and good-will to them, whereby he is ready to do it, hath a Heart for it; so the word is taken Eccles. 4.10. Am. 3.10. the Text reads, will no more be admonished, the Margin, knows not, &c.

Those that walk in the Steps of Just Lot and Noah, who was perfect in his Generation; this concludes what the Apostle began v. 4. The sum is If God spared neither wicked Angels, nor wicked Men, destroying the old World and Sodom, but delivered Lot and Noah, righteous persons; he still hath Wisdom, Power and Will to deliver other godly Men, and punish other wicked Men.

Afflictions, Iames 1.2, 12.

The Greek word is in the Present Tense, which may be understood, either, 1. As put for the Future, and then the sence is as in our Translation, that though God many times lets the Wicked alone in this World, so that they escape present Punishment, yet they shall not escape future Torment; they are a while spared, but never pardoned; and when free from Temporal Evils, are reserved for Eternal Vengeance. Or, 2. It may be understood as in the Present Tense, which agrees well with the instances of God's Vengeance before mentioned, which was executed on wicked Men in this World; and then the sence is, the Lord knows how to deliver the Godly out of Temptations when he sees fit, even in this Life, and how to reserve those wicked Men, whom he punisheth with Temporal Judgments here, to a much more severe and dreadful punishment at the Day of Judgment hereafter.

Marginal references: 1 Cor. 10.13.

10 But chiefly them c that walk after the flesh in the lust of uncleanness , and despise government . Presumptuous are they, self-willed , they are not afraid to speak evil of dignities .

The Apostle here applies the general Doctrine delivered to false Teachers, whose Character he gives in several particulars; the sence is, that God reserves all wicked Men to the Day of Judgment, but those especially that second their corrupt Doctrine with a wicked Conversation. The Verb reserve is to be repeated from the former Verse.

To walk after the Flesh is, Either 1. To follow the conduct of the sensual appetite, like brute Be[illegible: 1 letter]sts, which are led by Sence, not by Reason or Judgment: or, 2. More especially it implies their giving up themselves to filthy Lusts, probably unnatural ones, Iude 7. going after strange Flesh.

I. e. through or out of, implying the Cause, or Spring from whence their actual Uncleanness came, viz. their own Lust.

Or, Pollution, q. d. in the Lust, whereby they are polluted, or in their impure Lust.

i.e. Governours, or Magistrates; as Brotherhood for Brethren, 1 Pet. 2.17.

Gr. Bold, or daring, viz. because they are not afraid to speak evil of Dignities.

Stubborn, refractory, addicted to their own Ways, and therefore will not be ruled by others.

Or, Glories, viz. Rulers and Magistrates, whom God hath made glorious, or on whom he hath put the Honour of being above others, and made them his own Lieutenants and Vicegerents upon Earth.

Marginal references: Jude 4, 7, 8, 10, 16.; Or, Dominion.

11 Whereas angels which are greater in power and might , bring not a railing accusation against them before the Lord.

Good Angels, Iude 9.

Either, greater than these audacious, false Teachers, or else greater than the forementioned Dignities.

I. e. Greater in their natural Strength, and in their Dignity.

Use not reviling, reproachful Language; the same with speaking evil in the former Verse.

Either, 1. against Dignities, v. 10. and then the meaning is, That good Angels, great and powerful as they are, yet bring not a railing Accusation before the Lord against Magistrates and Princes, but when they have had any thing against them, yet have carried themselves with Modesty, and due respect to that Dignity in which God had placed such, having a regard to Civil Government as God's Constitution, and being themselves at God's Appointment, Guardians, and Keepers, even of wicked Kingdoms, as Dan. [illegible: 1 letter]0, and 11. Or, 2ly. Against themselves, as in the Margin, and then the sense is, That Angels do not reproach, nor revile each other, nay, not the Devil himself, as appears, Iude 9. (which place may explain this) and therefore it did ill-become these false Teachers, who were so much below Angels, to contemn, revile, or rail on Princes, and Civil Magistrates, who were so much above themselves, and had their Authority from God.

Marginal references: Some read, against themselves.

12 But these as natural brute beasts , made to be taken and destroyed , speak evil of the things that they understand not , and shall utterly perish in their own corruption .

The false Teachers before-mentioned.

Beasts which are void of Reason, and follow only their sensual Inclination.

Being made for Men's use, and so to be a Prey to them, while they hasten after their Food, they are taken in N[illegible: 2 letters]s and [illegible: 1 letter]nares; and being taken, are destroyed.

Either the great Mysteries of Religion, whereof they are stupidly ignorant; or rather, Dignities before-mentioned, which they (not knowing, or not considering them to be of God, and of so great Use to Men) following the Inclination of their own corrupt Natures, speak against.

Or, shall be corrupted in their own Corruption, i. e. shall be utterly destroyed by their own Fault and Folly; penal Corruption (or Perdition) following upon sinful. The Sum is, That as brute Beasts which have no Reason follow their brutist Appetite, till it lead them into Destruction; and where they sought their Meat, they find their Death, Prov. 7.23. so these false Teachers, not being guided by Reason, much less by the Light of the Spirit, but meerly by sway of their natural Inclinations, in speaking evil of that Ordinance which God hath honoured, shall bring upon themselves that Destruction they have deserved.

Marginal references: Jer. 12.3. Jude 10.

13 And shall receive the reward of unrighteousness , as they that count it pleasure to riout in the day time : Spots they are, and blemishes , sporting themselves with their own deceivings , while they feast with you .

Under this general Term, all the several Sins they are charged with, are comprehended.

This is said to aggravate their Sin, and signifies either their Impudence in it, that they had cast off all Shame, and practised their Luxury by Day-light, whereas ordinary Sinners are wont to chuse the Night for such Works of Darkness, Rom. 13.12, 13. and 1 Thess. 5.7. Or their Security, that they spent the Day of their Life in their Pleasures, placing their Happiness in present Enjoyments, unmindful of a future Reckoning, and an eternal State.

Not only altogether polluted themselves, but such as defile others, and are Blemishes to the Church whereof they profess themselves Members.

Some read Agapais instead of Apatais, leaving out the Pronoun, rendred, their own; understand this of the Love-Feasts, in which they luxuriously gorged themselves. This might well agree with Iude 12. but that the generality of Greek Copies read Apatais, which we turn, Deceivings, i. e. either Errors, taking the word passively, q. d. they do but make a Sport of Sin, and please themselves with it. And this agrees too with Iude 12. feeding themselves without fear: Or Cheatings, or Imposings upon others (taking Deceivings actively, q. d. they sport themselves while they so finely deceive you, pretending Love in their Feasting with you, when they do it only to gratifie their Appetites; or sporting themselves, and making merry with what they have cheated you of.

Viz. In your Feasts of Charity, with the specious Pretence of which they covered their Naughtiness.

14 Having eyes full of adultery , and that cannot cease from sin , beguiling unstable souls : an heart they have exercised with covetous practices : cursed children .

He mentions the Eyes, both because they let in the Objects of Lust into the Heart, Iob 31.1. Matth. 5.28. and because the Signs of Lust in the Heart appear especially in the Eyes, Gen. 39.7. Prov. 6.25.

Full of an Adulteress, which either may be an Hebraism, the Concrete being put for the Abstract, as drunken for Drunkenness, and thirsty for Thirst, Deut. 29.19. or it may be a proverbial Expression of the wretchedness of such Mens Hearts, when they still carried an Adulteress in their Eyes.

Never satisfied with looking upon, or still looking about for such Objects as might enflame their Lusts; or still seeking with wanton Looks to entice others to Folly.

Either alluring them by their Wantonness to embrace their false Doctrines, promising them Pleasures and carnal Liberties, v. 18. Or enticing them to Lewdness by instilling false Doctrines into them, which tend to Licentiousness.

Those that were not well-grounded in the Faith and Doctrine of Holiness, who might therefore easily be drawn aside.

An Heart wholly intent upon getting Gain, accustomed to it, and skilful in it.

The word is in the Plural Number, to shew, that these Seducers had several Arts and ways of exercising their Covetousness.

Gr. Children of the Curse. It may be taken either actively, for such as were Causes of a Curse, brought a Curse with them; or passively, for such as were worthy of a Curse, or obnoxious to it; as Children of Wrath, Ephes. 2.3.

Marginal references: Gr. an Adulteress.

15 Which have forsaken the right way , and are gone astray , following the way of Balaam the son of Bosor , who loved the wages of unrighteousness :

The way of Truth, v. 2. i e. the way of Faith and Holiness, which is the only right way to Happiness.

Into the Bypaths of Error. There is but one right way, and many wrong, in which they wander that leave the right. He seems to allude to Balaam, Num. 22. who left the way of God, which was to be obedient to God, and not go beyond his Word, v. 18. and ran into the way of Sin, when he went with [illegible: 1 word] Messengers to curse God's People; and therefore his way is said to be perverse, v. 32.

1. In respect of their false Doctrine i[illegible: 1 letter]for, as Balaam was Disobedient to God, and against his Command, went to Balak; so these Men forsook the way of Truth prescribed by God in his Word. 2. In respect of their wicked Lives. Balaam taught Balak to entice the Children of Israel to commit Fornication, and eat things sacrificed unto Idols, Rev. 2.14. and these taught Men to commit Lewdness, and indulge themselves in their Sensualities. 3. Chiefly in respect of their Covetousness, as follows.

Either this is the Name of his Country called Pethor, Num. 22.5. and by change of two Letters, P into B, and Th into s, (frequent in the Syriack Language) Besor, or Bosor: Or, the Name of his Father, called Beor, in Numb. having two Names, unless the Apostle call him Bosor in allusion to Basar, Flesh, as being of a fleshly Mind, as the false Teachers here were. Thus Bethel was called Bethaven, Hos. 4.15. and Beelzebub called Beelzebul, the God of Dang, Matth. 10.25.

The Reward which Balak offered him for an unrighteous act, viz. the cursing of God's People.

Marginal references: Jude 11.

16 But was rebuked for his iniquity, The dumb ass speaking with mans voice, forbad the madness of the propher .

Not only by the Angel's speaking to him, but by the Ass's, as follows.

Not in express words that we read of, but the Ass's speaking with human Voice, discerning the Angel before Balam did, and going back, when he, carried out by the power of his Covetousness, would needs go forward, were so prodig[illegible: 1 letter]ous things as might sufficiently convince him of his Sin, in going to Balak, contrary to God's Command at first given him; and it was no small Dishonour put upon him, that he who would not hearken to God, should have an Ass for his Teacher.

In going against God's Command, and to curse those who, God had told him, were blessed. Object. Balaam had leave given him to go with Balak's Messengers, Num. 22.20. and refused Balak's Offers, v. 18. Ans. Balaam did not contemn the Gifts offered, but had a Desire after them, as appears by his enquiring of God the second time, v. 19. tho God had fully revealed his Will to him before, v. 12. 2ly, God [illegible: 1 letter]ad him go, that he might bless the People, v. 12. compare with 20. whereas he went not out of a respect to God's Answer, but out of a covetous Mind, and a Desire to curse Israel, as appears by Iosh. 24.9, 10. and by the cursed Counsel he gave, Num. 25.1. compare with 31.16. and Rev. 2.14.

Balaam is called a Prophet here, either, 1. because he pretended to be so: thus the false Prophets are sometimes called absolutely▪ Prophets, Ier. 6.13. and 26.7, 8.11. Or, 2ly. because he really was a Prophet, though a wicked and covetous one; for he enquired of God, and had Answers from him, Num. 6.22. & 8.9, 10, 18, 19. and Moses saies expresly, that the Lord put a world in Balaam's Mouth, ch. 23.5, 16. and that Prophecy concerning the Messiah, Num. 24.17. could not but be of God; yet it is probable, that Balaam, out of Covetousness, might sometimes use Divination; nay, it is plain in some cases he did, Num. 24.1.

17 These are wells without water , clouds that are carried with a tempest , to whom the mist of darkness is reserved for ever.

He compares Seducers, 1. to Wells without Water: because as a Well invites, a Traveller to it in hope of quenching his Thirst, but being without Water, mocks his Expectation; so false Teachers making a shew of true Wisdom, and saving Knowledg, draw Men to them, but being destitute of it, delude them, and make them no wiser than they were.

2. To Clouds, &c. because as Clouds many times promising Rain and Refreshment, either are scattered by the Wind, or break out into a Tempest; so these when they promise to refresh their Hearers Souls with the Truth of God, being themselves destitute of it, do them no good, or with their pernicious Errors, or corrupt Manners, do them much harm. By this Comparison he sets forth, 1. their Inconstancy, that like Clouds driven with the Wind, they are tossed to and fro, from one Doctrine to another, Ephes. 4.14. And, 2. their Deceitfulness, that they make a shew of what they have not, as Clouds do of Rain, when yet they are scattered, without yielding any.

I. e. The darkest Darkness, called utter Darkness, Matth. 8.12. and 22.13 and 25.30. by which the Torments of Hell are sometimes set forth, as well as sometimes by Fire.

Marginal references: Jude 12.13.

18 For when they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them who live in error .

I.e. Big words, full of sound, and void of Sense, at least of Truth. He seems to tax the affected, vain Speech of Seducers, who were wont to clothe their erroneous Doctrines (if not disguise the Truths of God) with strange uncouth Phrases, which made a shew of some rare Discoveries, or deep Mysteries, whereas indeed they were empty of any thing solid, or tending to Edification.

As with a Bait; a Metaphor taken from the manner of taking Fish.

To which they give liberty, as a Bait to draw Men after them.

This explains the former, and shews what Lusts they indulge Men in, viz. Wantonness, and Uncleanness.

Truly, or really, which seems the better reading than that in the Margin: And this is said of them, 1. in respect of the Profession they made of a real Conversion. 2ly. In respect of the Assent they gave to the Word by which they were called. 3ly. In respect of the change that appeared in their outward Conversation.

Whether the Error of Judaism, or Heathenism wherein they had been formerly involved, and others still were. This might be the case of some in whom yet there was no saving change wrought, that they might be brought off from those more soul ways of Sin and Error in which they had wa[illegible: 1 letter]ked, and yet might afterward return to the same, or as bad, Matth. 12.43. and 13.21.

Marginal references: Jude 16.; Acts 2.40.; Or, for a little, or, for a while, as some read.

19 While they promise them liberty , they themselves are the servants of corruption : for of whom a man is overcome, of the same he is brought in bondage .

Liberty for their Lusts, and so from the Yoke of the Divine Law. They abused the Name of Christian Liberty, and extended it to Licentiousness.

Under the Power and Dominion of Sin.

He alludes to the Law of War, according to which, he that is overcome, and taken captive by his Enemy, becomes his Servant. These false Teachers that talked so much of Christian Liberty, yet being overcome by their own Lusts, and kept under by them, were the worst of Slaves.

Marginal references: 1 Pet. 2.16.; Joh. 8.34. Rom. 6.16.

20 For if after they have escaped the pollutions of the world , through the knowledg of the Lord and Sa[illegible: 1 letter]iour Jesus Christ, they are again intangled therein, and overcome ; the latter end is worse with them than the beginning.

Those moregross Wickednesses in which most of the World still lieth, 1 Iohn 5.19.

Such a Knowledge of Christ as brings with it an outward Reformation of Life, tho it do not purifie the Heart. For that the Apostle doth not here speak of those that were rooted in Christ by a saving, and Heart-purifying Faith, appears by v. 12. where he calls them unstable Souls.

Return to their old Sins, yield up themselves to them, and continue in them.

Marginal references: Mat. 12.45. Heb. 6.4. & 10.26.

21 For it had been better for them not to have known the way of righteousness , then after they have known it, to turn from the holy commandment delivered unto them.

Their Sin had been less, if they had not known the Truth, but now they sin against Knowledge, and therein their Apostacy is much worse than their Ignorance would have been.

The way of obtaining Righteousness by Christ, and of living godly in Christ, 2 Tim. 3.12. prescribed in the Gospel: the same which is called the right Way, v. 15. and the Way of Truth, v. 2.

The same in other words. It is called holy, not only as proceeding from God, who is holy, but as teaching nothing but what is holy, and being the means God useth in making Men holy, and as being opposed to the Pollutions of the World, before-mentioned.

Marginal references: Luke 12.47, 4[illegible: 1 letter].

22 But it is happened unto them according to the true proverb , The dog is turned to his own vomit again , and, The sow that was washed, to her wallowing in the mire .

This is added, to prevent the Scandal that might arise from their Apostacy, q. d. It is not to be wondred at, that they are again entangled in, and overcome by their former Pollutions, when there never was a thorough-change wrought in their Hearts. Dogs and Swine (Beasts unclean by the Law) they still were under the greatest Appearances of Reformation, and such they now s[illegible: 1 letter]ew themselves to be by their vile Apostacy.

As Dogs vomit up what is burdensom to them, but still being Dogs, and not having changed their Natures by easing their Stomachs, lick up their own Vomit again; so these under a Fit of Conviction through the Power of the Word, disgorge those Sins which burdened their Consciences, but having thereby gotten some ease, and their old Nature, and love to their former Lusts still remaining, they again return to the same Sins they had for a time forsaken.

As Swine that naturally love the Dirt and Mire, if sometimes they be washed from it, yet still retaining their former Disposition, return again to it: so likewise these here mentioned, however they may be washed from the Pollutions of the World, and by the preaching of the Gospel brought off from their former ways of Sin, and brought on to a Profession of Holiness, yet still retaining their old Nature, and corrupt Dispositions, they are easily prevailed over by them, and so relapse into their former Abominations.

Marginal references: Prov. 26.11▪

False Prophets and Corrupt Leaders. (a. d. 67.)

1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you—

I. In the end of the former chapter there is mention made of holy men of God, who lived in the times of the Old Testament, and were used as the amanuenses of the Holy Ghost, in writing the sacred oracles; but in the beginning of this he tells us they had, even at that time, false prophets in the church as well as true. In all ages of the church, and under all dispensations, when God sends true prophets, the devil sends some to seduce and deceive, false prophets in the Old Testament, and false Christs, false apostles, and seducing teachers, in the New. Concerning these observe, 1. Their business is to bring in destructive errors, even damnable heresies, as the business of teachers sent of God is to show the way of truth, even the true way to everlasting life. There are damnable heresies as well as damnable practices; and false teachers are industrious to spread pernicious errors. 2. Damnable heresies are commonly brought in privily, under the cloak and colour of truth. Those who introduce destructive heresies deny the Lord that bought them. They reject and refuse to hear and learn of the great teacher sent from God, though he is the only Saviour and Redeemer of men, who paid a price sufficient to redeem as many worlds of sinners as there are sinners in the world. 4. Those who bring in errors destructive to others bring swift (and therefore sure) destruction upon themselves. Self-destroyers are soon destroyed; and those who are so hardened as to propagate errors destructive to others shall surely and suddenly be destroyed, and that without remedy.

II. He proceeds, in the second verse, to tell us the consequence with respect to others; and here we may learn, 1. Corrupt leaders seldom fail of many to follow them; though the way of error is a pernicious way, yet many are ready to walk therein. Men drink in iniquity like water, and are pleased to live in error. The prophets prophesy falsely, and the people love to have it so. 2. The spreading of error will bring up an evil report on the way of truth; that is, the way of salvation by Jesus Christ, who is the way, the truth, and the life. The Christian religion is from the God of truth as the author, leads to true happiness in the enjoyment of the true God as the end, and works truth in the inward part as the means of acceptably serving God. And yet this way of truth is traduced and blasphemed by those who embrace and advance destructive errors. This the apostle has foretold as what should certainly come to pass. Let us not be offended at any thing of this in our day, but take care that we give no occasion to the enemy to blaspheme the holy name whereby we are called, or speak evil of that way whereby we hope to be saved.

III. Observe, in the next place, the method seducers take to draw disciples after them: they use feigned words; they flatter, and by good words and fair speeches deceive the hearts of the simple, inducing them to yield entirely to the opinions which these seducers endeavour to propagate, and sell and deliver themselves over to the instruction and government of these false teacher, who make a gain of those whom they make their proselytes, serving themselves and making some advantage of them; for all this is through covetousness, with a desire and design to get more wealth, or credit, or commendation, by increasing the number of their followers. The faithful ministers of Christ, who show men the way of truth, desire the profit and advantage of their followers, that they may be saved; but these seducing teachers desire and design only their own temporal advantage and worldly grandeur.

Divine Judgments. (a. d. 67.)

7 And delivered just Lot, vexed with the filthy conversation of the wicked: 8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

When God sends destruction on the ungodly, he commands deliverance for the righteous; and, if he rain fire and brimstone on the wicked, he will cover the head of the just, and they shall be hid in the day of his anger. This we have an instance of in his preserving Lot. Here observe, 1. The character given of Lot; he is called a just man; this he was as to the generally prevailing bent of his heart and through the main of his conversation. God does not account men just or unjust from one single act, but from their general course of life. And here is a just man in the midst of a most corrupt and profligate generation universally gone off from all good. He does not follow the multitude to do evil, but in a city of injustice he walks uprightly. 2. The impression the sins of others made upon this righteous man. Though the sinner takes pleasure in his wickedness, it is a grief and vexation to the soul of the righteous. In bad company we cannot escape either guilt or grief. Let the sins of others be a trouble to us, otherwise it will not be possible for us to keep ourselves pure. 3. Here is a particular mention of the duration and continuance of this good man's grief and vexation: it was from day to day. Being accustomed to hear and see their wickedness did not reconcile him to it, nor abate of the horror that was occasioned by it. This is the righteous man whom God preserved from the desolating judgment that destroyed all round about him. From this instance we are taught to argue that God knows how to deliver his people and punish his enemies. It is here presupposed that the righteous must have their temptations and trials. The devil and his instruments will thrust sore at them, that they may fall; and, if we will get to heaven, it must be through many tribulations. It is therefore our duty to reckon upon and prepare for them. Observe here, (1.) The Lord knows those that are his. He has set apart him who is godly for himself; and, if there is but one in five cities, he knows him; and where there is a greater number he cannot be ignorant of nor overlook any one of them. (2.) The wisdom of God is never at a loss about ways and means to deliver his people. They are often utterly at a loss, and can see no way; he can deliver a great many. (3.) The deliverance of the godly is the work of God, that which he concerns himself in, both his wisdom to contrive the way and his power to work out the deliverance out of temptation, to prevent their falling into sin and their being ruined by their troubles. And surely, if he can deliver out of temptation, he could keep from falling into it if he did not see such trials to be necessary. (4.) God makes a very great difference in his dealings with the godly and the wicked. When he saves his people from destruction, he delivers over his enemies to deserved ruin. The unjust has no share in the salvation God works out for the righteous. The wicked are reserved to the day of judgment. Here we see, [1.] There is a day of judgment. God has appointed a day wherein he will judge the world. [2.] The preservation of impenitent sinners is only a reserving of them to the day of the revelation of the righteous judgment of God.

False Teachers. (a. d. 67.)

10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children: 15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 16 But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. 17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

The apostle's design being to warn us of, and arm us against, seducers, he now returns to discourse more particularly of them, and give us an account of their character and conduct, which abundantly justifies the righteous Judge of the world in reserving them in an especial manner for the most severe and heavy doom, as Cain is taken under special protection that he might be kept for uncommon vengeance. But why will God thus deal with these false teachers? This he shows in what follows.

I. These walk after the flesh; they follow the devices and desires of their own hearts, they give up themselves to the conduct of their own fleshly mind, refusing to make their reason stoop to divine revelation, and to bring every thought to the obedience of Christ; they, in their lives, act directly contrary to God's righteous precepts, and comply with the demands of corrupt nature. Evil opinions are often accompanied with evil practices; and those who are for propagating error are for improving in wickedness. They will not sit down contented in the measure of iniquity to which they have attained, nor is it enough for them to stand up, and maintain, and defend, what wickedness they have already committed, but they walk after the flesh, they go on in their sinful course, and increase unto more ungodliness and greater degrees of impurity and uncleanness too; they also pour contempt on those whom God has set in authority over them and requires them to honour. These therefore despise the ordinance of God, and we need not wonder at it, for they are bold and daring, obstinate and refractory, and will not only cherish contempt in their hearts, but with their tongues will utter slanderous and reproachful words of those who are set over them.

II. This he aggravates, by setting forth the very different conduct of more excellent creatures, even the angels, of whom observe, 1. They are greater in power and might, and that even than those who are clothed with authority and power among the sons of men, and much more than those false teachers who are slanderous revilers of magistrates and governors; the good angels vastly exceed us in all natural and moral excellences, in strength, understanding, and holiness too. 2. Good angels are accusers of sinful creatures, either of their own kind, or ours, or both. Those who are allowed to behold the face of God, and stand before his throne, cannot but have a zeal for his honour, and accuse and blame those who dishonour him. 3. Angels bring their accusations of sinful creatures before the Lord; they do not publish their faults, and tell their crimes to their fellow-creatures, in a way of calumny and slander; but it is before the Lord, who is the Judge, and will be the avenger, of all impiety and injustice. 4. Good angels mingle no bitter revilings nor base reproaches with any of the accusations or charges they bring against the wickedest and worst of criminals. Let us, who pray that God's will may be done on earth as it is in heaven, imitate the angels in this particular; if we complain of wicked men, let it be to God, and that not with rage and reviling, but with compassion and composedness of mind, that may evidence that we belong to him who is meek and merciful.

III. The apostle, having shown (v. 11) how unlike seducing teachers are to the most excellent creatures, proceeds (v. 12) to show how like they are to the most inferior: they are like the horse and mule, which have no understanding; they are as natural brute beasts, made to be taken and destroyed. Men, under the power of sin, are so far from observing divine revelation that they do not exercise reason, nor act according to the direction thereof. They walk by sight, and not by faith, and judge of things according to their senses; as these represent things pleasant and agreeable, so they must be approved and esteemed. Brute-creatures follow the instinct of their sensitive appetite, and sinful man follows the inclination of his carnal mind; these refuse to employ the understanding and reason God has given them, and so are ignorant of what they might and ought to know; and therefore observe, 1. Ignorance is the cause of evil-speaking; and, 2. Destruction will be the effect of it. These persons shall be utterly destroyed in their own corruption. Their vices not only expose them to the wrath of God in another world, but often bring them to misery and ruin in this life; and surely such impudent offenders, who glory in their shame, and to whom openness in sin is an improvement of the pleasure of sinning, most justly deserve all the plagues of this life and the pains of the next in the greatest extremity. Therefore whatever they meet with is the just reward of their unrighteousness. Such sinners as sport themselves in mischief deceive themselves and disgrace all they belong to, for by one sort of sins they prepare themselves for another; their extravagant feastings, their intemperance in eating and drinking, bring them to commit all manner of lewdness, so that their eyes are full of adultery, their wanton looks show their own impure lusts and are designed and directed to kindle the like in others; and this is what they cannot cease from—the heart is insatiate in lusting and the eye incessant in looking after what may gratify their unclean desires, and those who are themselves impudent and incessant in sin are very diligent and often successful in deceiving others and drawing others into the same excess of riot. But here observe who those are who are in the greatest danger of being led away into error and impiety, even the unstable. Those whose hearts are not established with grace are easily turned into the way of sin, or else such sensual wretches would not be able to prevail upon them, for these are not only riotous and lascivious, but covetous also, and these practices their hearts are exercised with; they pant after riches, and the desire of their souls is to the wealth of this world: it is a considerable part of their work to contrive to get wealth; in this their hearts are exercised, and then they execute their projects; and, if men abandon themselves to all sorts of lusts, we cannot wonder that the apostle should call them cursed children, for they are liable to the curse of God denounced against such ungodly and unrighteous men, and they bring a curse upon all who hearken and adhere to them.

IV. The apostle (v. 15, 16) proves that they are cursed children, even such covetous persons as the Lord abhors, by showing, 1. They have forsaken the right way; and it cannot be but such self-seekers must be out of the right way, which is a self-denying way. 2. They have gone into a wrong way: they have erred and strayed from the way of life, and gone over into the path which leads to death, and takes hold of hell; and this he makes out by showing it to be the way of Balaam, the son of Bosor. (1.) That is a way of unrighteousness into which men are led by the wages of unrighteousness. (2.) Outward temporal good things are the wages sinners expect and promise themselves, though they are often disappointed. (3.) The inordinate love of the good things of this world turns men out of the way which leads to the unspeakably better things of another life; the love of riches and honour turned Balaam out of the way of his duty, although he knew that the way he took displeased the Lord. (4.) Those who from the same principle are guilty of the same practices with notorious sinners are, in the judgment of God, the followers of such vile offenders, and therefore must reckon upon being at last where they are: they shall have their portion with those in another world whom they imitated in this. (5.) Heinous and hardened sinners sometimes meet with rebukes for their iniquity. God stops them in their way, and opens the mouth of conscience, or by some startling providence startles and affrights them. (6.) Though some more uncommon and extraordinary rebuke may for a little while cool men's courage, and hinder their violent progress in the way of sin, it will not make them forsake the way of iniquity and go over into the way of holiness. If rebuking a sinner for his iniquity could have made a man return to his duty, surely the rebuke of Balaam must have produced this effect; for here is a surprising miracle wrought: the dumb ass, in whose mouth no man can expect to meet with reproof, is enabled to speak, and that with a human voice, and to her owner and master (who is here called a prophet, for the Lord appeared and spoke sometimes to him, Num. xxii. 23, 24, but indeed he was among the prophets of the Lord as Judas among the apostles of Jesus Christ), and she exposes the madness of his conduct and opposes his going on in this evil way, and yet all in vain. Those who will not yield to usual methods of reproof will be but little influenced by miraculous appearances to turn them from their sinful courses. Balaam was indeed restrained from actually cursing the people, but he had so strong a desire after the honours and riches that were promised him that he went as far as he could, and did his utmost to get from under the restraint that was upon him.

V. The apostle proceeds (v. 17) to a further description of seducing teachers, whom he sets forth,

1. As wells, or fountains, without water. Observe, (1.) Ministers should be as wells or fountains, where the people may find instruction, direction, and comfort; but (2.) False teachers have nothing of this to impart to those who consult them: the word of truth is the water of life, which refreshes the souls that receive it; but these deceivers are set upon spreading and promoting error, and therefore are set forth as empty, because there is no truth in them. In vain then are all our expectations of being fed and filled with knowledge and understanding by those who are themselves ignorant and empty.

2. As clouds carried with a tempest. When we see a cloud we expect a refreshing shower from it; but these are clouds which yield no rain, for they are driven with the wind, but not of the Spirit, but the stormy wind or tempest of their own ambition and covetousness. They espouse and spread those opinions that will procure most applause and advantage to themselves; and as clouds obstruct the light of the sun, and darken the air, so do these darken counsel by words without knowledge and wherein there is no truth; and, seeing these men are for promoting darkness in this world, it is very just that the mist of darkness should be their portion in the next. Utter darkness was prepared for the devil, the great deceiver, and his angels, those instruments that he uses to turn men from the truth, and therefore for them it is reserved, and that for ever; the fire of hell is everlasting, and the smoke of the bottomless pit rises up for ever and ever. And it is just with God to deal thus with them, because (1.) They allure those they deal with, and draw them into a net, or catch them as men do fish; and, (2.) It is with great swelling words of vanity, lofty expressions, which have a great sound, but little sense. (3.) They work upon the corrupt affections and carnal fleshly lusts of men, proposing what is grateful to them. And, (4.) They seduce persons who in reality avoided and kept at a distance from those who spread and those who embraced hurtful and destructive errors. Observe, [1.] By application and industry men attain a skilfulness and dexterity in promoting error. They are as artful and as successful as the fisher, who makes angling his daily employment. The business of these men is to draw disciples after them, and in their methods and management there are some things worth observing, how they suit their bait to those they desire to catch. [2.] Erroneous teachers have a peculiar advantage to win men over to them, because they have sensual pleasure to take them with; where as the ministers of Christ put men upon self-denial, and the mortifying of those lusts that others gratify and please: wonder not therefore that truth prevails no more, or that errors spread so much. [3.] Persons who have for a while adhered to the truth, and kept clear of errors, may by the subtlety and industry of seducers be so far deceived as to fall into those errors they had for a while clean escaped. "Be therefore always upon your guard, maintain a godly jealousy of yourselves, search the scriptures, pray for the Spirit to instruct and establish you in the truth, walk humbly with God, and watch against every thing that may provoke him to give you up to a reprobate mind, that you may not be taken with the fair and specious pretences of these false teachers, who promise liberty to all who will hearken to them, not true Christian liberty for the service of God, but a licentiousness in sin, to follow the devices and desires of their own hearts." To prevent these men's gaining proselytes, he tells us that, in the midst of all their talk of liberty, they themselves are the vilest slaves, for they are the servants of corruption; their own lusts have gotten a complete victory over them, and they are actually in bondage to them, making provision for the flesh, to satisfy its cravings, comply with its directions, and obey its commands. Their minds and hearts are so far corrupted and depraved that they have neither power nor will to refuse the task that is imposed on them. They are conquered and captivated by their spiritual enemies, and yield their members servants of unrighteousness: and what a shame it is to be overcome and commanded by those who are themselves the servants of corruption, and slaves to their own lusts! This consideration should prevent our being led away by these seducers; and to this he adds another (v. 20): it is not only a shame and disgrace to be seduced by those who are themselves the slaves of sin, and led captive by the devil at his pleasure, but it is a real detriment to those who have clean escaped from those who live in error, for hereby their latter end is made worse than their beginning. Here we see, First, It is an advantage to escape the pollutions of the world, to be kept from gross and scandalous sins, though men are not thoroughly converted and savingly changed; for hereby we are kept from grieving those who are truly serious and emboldening those who are openly profane; whereas, if we run with others to the same excess of riot and abandon ourselves to the sins of the age, we afflict and dishearten those who endeavour to walk as becomes the gospel, and strengthen the hands of those who are already engaged in open rebellion against the Most High, as well as alienate ourselves more from God, and harden our hearts against him. Secondly, Some men are, for a time, kept from the pollutions of the world, by the knowledge of Christ, who are not savingly renewed in the spirit of their mind. A religious education has restrained many whom the grace of God has not renewed: if we receive the light of the truth, and have a notional knowledge of Christ in our heads, it may be of some present service to us; but we must receive the love of the truth, and hide God's word in our heart, or it will not sanctify and save us. Thirdly, Those who have, for a time, escaped the pollutions of the world, are at first ensnared and entangled by false teachers, who first perplex men with some plausible and specious objections against the truths of the gospel; and the more ignorant and unstable are hereby made to stagger, and brought to question the truth of doctrines they have received, because they cannot solve all the difficulties, nor answer all the objections, that are urged by these seducers. Fourthly, When men are once entangled, they are easily overcome; therefore should Christians keep close to the word of God, and watch against those who seek to perplex and bewilder them, and that because, if men who have once escaped are again entangled, the latter end is worse with them than the beginning.

VI. The apostle, in the last two verses of the chapter, sets himself to prove that a state of apostasy is worse than a state of ignorance; for it is a condemning of the way of righteousness, after they have had some knowledge of it, and expressed some liking to it; it carries in it a declaring that they have found some iniquity in the way of righteousness and some falsehood in the word of truth. Now to bring up such an evil report upon the good way of God, and such a false charge against the way of truth, must necessarily expose to the heaviest condemnation; the misery of such deserters of Christ and his gospel is more unavoidable and more intolerable than that of other offenders; for, 1. God is more highly provoked by those who by their conduct despise the gospel, as well as disobey the law, and who reproach and pour contempt upon God and his grace. 2. The devil more narrowly watches and more closely confines those whom he has recovered, after they had once gone off from him and professed to be the followers of the Lord Jesus Christ (Matt. xii. 45); they are kept under a stronger guard, and no wonder it should be so when they have licked up their own vomit again, returning to the same errors and impieties that they had once cast off and seemed to detest and loathe, and wallowing in that filthiness from which they appeared once to be really cleansed. Well, if the scripture gives such an account of Christianity on the one hand, and of sin on the other, as we have here in these two verses, we certainly ought highly to approve of the former and persevere therein, because it is a way of righteousness, and a holy commandment, and to loathe and keep at the greatest distance from the latter because it is set forth as most offensive and abominable.

CHAP. II. Verſe 1. Who privily ſhall bring in]

OR, Fraudulently ſoist in falſe doctrines under the title of truth, and pretext of piety. Some truths they ſhall teach, [non-Latin text not transcribed]. the better to perſwade to their falſhoods. Together with the gold, ſilver, and ivory of orthodox tenets, they have ſtore of apes and peacocks, as Solomons ſhips had. Sunt mala miſt a bonis, ſunt bona mista malis.

Denying the Lord that brought them] Or, Freed them, viz. from their former idolatries and enormities, Ʋt verbum [non-Latin text not transcribed] frequentius ſignificat, ſaith one. Or, that bought them, as they conceited, and others charitably imagined: but it proved otherwiſe, as appeared by their apoſtaſie.

Verſe 2.A[illegible: 2 letters]. de civ. Del. The way of truth ſhall be, &c.] The ancient Chriſtians were generally hated and hooted at by the Heathens for the heretikes-ſake, who were alſo a kinde of Chriſtians, as Auſtin complaineth. And Epiphanius addeth that many Pagans refuſed to come near the Chriſtians to joyn with them in any good exerciſe, Improbis ſceleſtorum illcrum factis consternati, as being offended at the unclean converſation of divers heretikes, the Priſcillianists eſpecially, whoſe doctrine was,

Jura, perjura, ſecretum prodere noli.

Verſe 3 With feigned words] Covetouſneſſe in never without a cloak, and flattering words (1 Theſſ. 2.5.) for a colour: as, what wool is ſo courſe, but will take ſome or other colour? Seducers pretend the glory of God, and good of ſouls to their worldly and wicked practices, Phil. 3.18, 19.

Verſe 4. If God ſpared not the Angels] Though but for one ſin only, and that in thought only. It ſprang from the admiration of their own gifts, it was confirmed by pride and ambition, it was perfected by envy, ſtirred by the decree of exalting mans nature above Angels in and by Chriſt. Some ſay it was a tranſgreſſion of ſome Commandment in particular (not expreſſed) as Adams was.

Verſe 5. Bringing in the floud] And ſo burying them all in one univerſall grave of waters.

Verſe 6. And turning the Cities] Burying them likewiſe in the dead ſea, after that he had rained down hell from heaven upon them. See my Notes upon Geneſis 19.24, 25.

Making them an enſample] Hanging them up in gibbets, as it were, that others might here and fear.

Verſe 7. [non-Latin text not transcribed]. Vexed] Gr. Labouring under it, as under an heavy burden, and as much tortured, as if he had been ſet upon a rack, as it is verſe 8.

Verſe 8. In ſeeing and hearing] Every ſinfull Sodomite was a Hazael to his eyes, a Hadadrimmon to his heart.

Vexed his righteous ſoul] Guilt or grief is all that the good ſoul gets by converſing with the wicked.

Verſe 9. The Lord knoweth how] He hath waies of his own, and commonly goeth a way by himſelf, ſuch as we think not of; helping them that are forſaken of their hopes: Peter (if any man) might well ſay, The Lord knoweth how to deliver his: for he had been ſtrangely delivered, Act. 12.

Verſe 10. But chiefly] See the Note on Heb. 13.4.

That walk after the fleſh] That is, The harlot; as filthy dogs follow after a ſalt-bitch: ſo the harlot is called, Deut. 23.18.Act. and Mon. fol 7 51. The Helvetians had an old cuſtome in their towns and villages, that when they received any new Prieſt into their Churches, they uſed to premoniſh him before, to take his Concubine, leſt he ſhould attempt any miſuſe of their wives and daughters.

To speak evil of dignities] Here we have a lively picture of the Popiſh Clergy. Aretine, by a longer cuſtome of libellous and contumelious ſpeaking againſt Princes, had got ſuch an habit, that at laſt he came to diminiſh and diſeſteem God himſelf. How boldly and baſely doth Baronius bellow againſt the King of Spain his Soveraign? And he defends himſelf againſt another Cardinall reprehending his fierceneſſe thus, An imperious (impetuous he ſhould have ſaid) zeal hath no power to ſpare God himſelf.

Verſe 11. Which are greater in power] viz. then the mightieſt Monarch, Dan. 10.20. and are therefore called principalities and powers, 1 Pet. 3.22. Mighty ones, Iſa. 10.34. See 2 Theſſ. 1.7. Exod. 12.23, 27. 2 Sam. 24.15. 2 King. 19.35. This is all for our comfort, they being our guardians. See my Common-place of Angels.

Verſe 12. As naturall bruit beaſts] Some men put off all manhood, fall beneath the ſtirrop of reaſon, and are beaſtialized, yea ſatanized.

Speak evil of the things] Dare to reprehend what they doe not comprehend, diſpraiſe ſound doctrine.

Verſe 13. To riot in the day-time] See the Note on 1 Theſſ. [non-Latin text not transcribed].5.7. The word here rendered riot. comes of a root that ſignifies to break: for there is nothing that doth ſo break and emaſculate the mindes of men as rioting and revelling. Luxury draws out a mans ſpirits, and diſſolves him.

Spots they are] Blots of goodneſſe, [non-Latin text not transcribed]. botches of Chriſtian ſociety.

Verſe 14. Having eyes full of adultery] Gr. Of the adultreſſe, As if ſhe were ſeen ſitting in the eyes of the adulterer.Plutarch Kign pucillam & pacillam o ut[illegible: 1 letter] ſignificat. The wanton Greek was ſaid to have his eyes, [non-Latin text not transcribed], Non virgines, ſed meretrices, not maids but minions. Archeſilaus the Philoſopher told a young wanton,Vitijs nobis in animum per oculos eſt via. Quinul. Nihil intereſt quibus membris cinaedi ſitis posterioribus an prioribus. The leper was to ſhave his eye-brows, to teach us to take away the luſt of the eyes, Levit. 14.9.

And that cannot ceaſe to ſinne] Though they have made many Covenants with God, promiſes to men. So Pro. 19.19. They break all, as eaſily as Samſon did the new ropes[illegible: 1 letter]

Exerciſed with covetous practices] Which they conſtantly follow, as the Artificer doth his trade.

Verſe 15. The wages of unrighteouſnes] The Mammon of unrighteouſnes, wages of wickednes.

Lucra injuſt a putes justis aequalia d[illegible: 1 letter]mnis: Dum peritura paras, per malè parta peris.

Verſe 16. The dumb Aſſe ſpeaking] The Angel (ſome think) ſpake in the Aſſe, as the devil had done in the ſerpent. Who now can complain of his own inability and rudeneſſe to reply in a good cauſe,D. Ha[illegible: 2 letters]'s contempl. when the dumb Aſſe is enabled by God to convince his maſter? There is no mouth into which God cannot put words: and how oft doth he chuſe the weak and unwiſe to confound the learned and mighty?

Verſe 17. Theſe are wells, &c.] Not fitted, nor filled with wholſome doctrine, but as the brooks of Tema, Job 6.17. in a mo[illegible: 1 letter]ſture they ſwell, in a drought they ſail. The river Novanus in Lombardy at every Mid-ſummer ſolſtice ſwelleth and runneth over the banks: but in mid-winter is clean dry. So theſe.

Verſe 18. [non-Latin text not transcribed]. Great ſwelling words] Gr. Bubbles of words, full of winde, big ſwoln fancies, ſeſquipedalia verba. Swenckfeldius the heretike bewitched many with thoſe big words (ever in his mouth) of Illumination, Revelation, Deification, the inward and ſpirituall man, &c. Faith, he ſaid, was nothing elſe but God himſelf in-dwelling in us. And have we not thoſe now that tell their diſciples they ſhall be Chriſted, Godded, &c?

Through much Wantonneſſe] As Hetſerus and Monetarius the Anabaptiſts,Joh. Manl lcc. com 321. & 490 who corrupted many matrons, whom they had drawn to their ſide.

Verſe 19. Promiſe them liberty] As Mahometiſme, and Popery, which is an alluring, tempting, bewitching religion. Sr Walter Raleigh knew what he ſaid, that were he to chuſe a religion for licentious liberty and laſciviouſneſſe, he would chuſe the Popiſh religion. No ſinne paſt, but the Pope can pardon: no ſinne to come, but he can diſpenſe for it. No matter how long men have lived in any ſin (though it be the ſin againſt the holy Ghoſt) extream unction at laſt will ſalve all.

Verſe 20. Again entangled] As a bird in a gin, as a beaſt in a ſnare. Sapè familiaritas implicavit, ſaepè occaſio peccandi voluntatem fecit. Iſidor ſolil. l. 2.

The later end is worſe] They fall ab equis ad aſinos, from high hopes of heaven into hell-mouth; where they ſhall have a deeper damnation, becauſe they diſgrace Gods houſe-keeping, as if they did not finde that they lookt for in religion.

Verſe 21. It had been better] Nocuit ſanè Judae fuiſſe Ape ſtolum, & Juliano Chriſtianum: to begin well and not to proceed, is but to aſpire to an higher pitch, that the fall may be the more deſperate. Non quaeruntur in Chriſtianis initia, fed finis, Act. and Mon. fol 993. ſaith Hierom, B. Bonner ſeemed at firſt to be a good man, and a favourer of Luthers doctrines.

Verſe 22. The dog is turned] Proverbia hac ſunt Canonica, quae Christiano nauſeam commoverent. God will ſpue out apoſtates for ever, teaching them how they ſhould have ſpued out their ſin.

But there were false prophets also among the people. In the previous chapter, (2Pet 1:19-21,) Peter had appealed to the prophecies as containing unanswerable proofs of the truth of the Christian religion. He says, however, that he did not mean to say that all who claimed to be prophets were true messengers of God. There were many who pretended to be such, who only led the people astray. It is unnecessary to say, that such men have abounded in all ages where there have been true prophets.

Even as there shall be false teachers among you. The fact that false teachers would arise in the church is often adverted to in the New Testament. Compare Mt 24:5,24, Acts 20:29,30.

Who privily. That is, in a secret manner, or under plausible arts and pretences. They would not at first make an open avowal of their doctrines, but would in fact, while their teachings seemed to be in accordance with truth, covertly maintain opinions which would sap the very foundations of religion. The Greek word here used, and which is rendered "who privily shall bring in," (παρεισαγω,) means properly to lead in by the side of others; to lead in along with others. Nothing could better express the usual way in which error is introduced. It is by the side, or along with, other doctrines which are true; that is, while the mind is turned mainly to other subjects, and is off its guard, gently and silently to lay down some principle, which, being admitted, would lead to the error, or from which the error would follow as a natural consequence. Those who inculcate error rarely do it openly. If they would at once boldly" deny the Lord that bought them," it would be easy to meet them, and the mass of professed Christians would be in no danger of embracing the error. But when principles are laid down which may lead to that; when doubts on remote points are suggested which may involve it; or when a long train of reasoning is pursued which may secretly tend to it; there is much more probability that the mind will be corrupted from the truth.

Damnable heresies. αιρεσειςαπωλειας. "Heresies of destruction;" that is, heresies that will be followed by destruction. The Greek word which is rendered damnable, is the same which in the close of the verse is rendered destruction. It is so rendered also in Mt 7:13, Rom 9:22; Php 3:19, 2Pet 3:16-- in all of which places it refers to the future loss of the soul. The same word also is rendered perdition in Jn 17:12, Php 1:28, 1Timm 6:9, Heb 10:39, 2Pet 3:7, Rev 17:8,11--in all which places it has the same reference. On the meaning of the word rendered "heresies," Acts 24:14; 1Cor 11:19. The idea of sect or party is that which is conveyed by this word, rather than doctrinal errors; but it is evident that in this case the formation of the sect or party, as is the fact in most cases, would be founded on error of doctrine. The thing which these false teachers would attempt would be divisions, alienations, or parties, in the church, but these would be based on the erroneous doctrines which they would promulgate. What would be the particular doctrine in this case is immediately specified, to wit, that they "would deny the Lord that bought them." The idea then is, that these false teachers would form sects or parties in the church, of a destructive or ruinous nature, founded on a denial of the Lord that bought them. Such a formation of sects would be ruinous to piety, to good morals, and to the soul. The authors of these sects, holding the views which they did, and influenced by the motives which they would be, and practising the morals which they would practise, as growing out of their principles, would bring upon themselves swift and certain destruction. It is not possible now to determine to what particular class of errorists the apostle had reference here, but it is generally supposed that it was to some form of the Gnostic belief. There were many early sects of so-called heretics to whom what he here says would be applicable.

Even denying the Lord that bought them. This must mean that they held doctrines which were in fact a denial of the Lord, or the tendency of which would be a denial of the Lord, for it cannot be supposed that, while they professed to be Christians, they would openly and avowedly deny him. To "deny the Lord" may be either to deny his existence, his claims, or his attributes; it is to withhold from him, in our belief and profession, anything which is essential to a proper conception of him. The particular thing, however, which is mentioned here as entering into that self-denial, is something connected with the fact that he had "bought" them. It was such a denial of the Lord as having bought them, as to be in fact a renunciation of the peculiarity of the Christian religion. There has been much difference of opinion as to the meaning of the word Lord in this place--whether it refers to God the Father, or to the Lord Jesus Christ. The Greek word is δεσποτης--despotes. Many expositors have maintained that it refers to the Father, and that when it is said that he had bought them, it means in a general sense that he was the Author of the plan of redemption, and had caused them to be purchased or redeemed. Michaelis supposes that the Gnostics are referred to as denying the Father by asserting that he was not the Creator of the universe, maintaining that it was created by an inferior being.--Intro, to New Testament, iv. 360. Whitby, Benson, Slade, and many others, maintain that this refers to the Father as having originated the plan by which men are redeemed; and the same opinion is held, of necessity, by those who deny the doctrine of general atonement. The only arguments to show that it refers to God the Father would be,

(1.) that the word used here (δεσποτης) is not the usual term (κυριος) by which the Lord Jesus is designated in the New Testament; and,

(2.) that the admission that it refers to the Lord Jesus would lead inevitably to the conclusion that some will perish for whom Christ died. That it does, however, refer to the Lord Jesus, seems to me to be plain from the following considerations:

(1.) It is the obvious interpretation; that which would be given by the great mass of Christians, and about which there could never have been any hesitancy if it had not been supposed that it would lead to the doctrine of general atonement. As to the alleged fact that the word used (Despotes) is not that which is commonly applied to the Lord Jesus, that may be admitted to be true, but still the word here may be understood as applied to him. It properly means a master as opposed to a servant; then it is used as denoting supreme authority, and is thus applied to God, and may be in that sense to the Lord Jesus Christ, as head over all things, or as having supreme authority over the church. It occurs in the New Testament only in the following places: 1Timm 6:1,2; Tit 2:9, 1Pet 2:18, where it is rendered masters; Lk 2:29; Acts 4:24, Rev 6:10, where it is rendered Lord, and is applied to God; and in Jude 1:4, and in the passage before us, in both which places it is rendered Lord, and is probably to be regarded as applied to the Lord Jesus. There is nothing in the proper signification of the word which would forbid this.

(2.) The phrase is one that is properly applicable to the Lord Jesus as having bought us with his blood. The Greek word is απωλειαν--a word which means properly to market, to buy, to purchase, and then to redeem, or acquire for one's self a by price paid, or by a ransom. It is rendered buy or bought in the following places in the New Testament: Mt 13:44,46, 14:15, 21:12, 25:9,10, 27:7, Mk 6:36,37, 11:15, 15:46, 16:1; Lk 9:13, 14:18,19, 17:28, 19:45, 22:36, Jn 4:8, 6:5, 13:29, 1Cor 7:30; Rev 3:18, 13:17, 18:11,--in all which places it is applicable to ordinary transactions of buying. In the following places it is also rendered bought, as applicable to the redeemed, as being bought or purchased by the Lord Jesus: 1Cor 6:20, 7:23, "Ye are bought with a price;" and in the following places it is rendered redeemed, Rev 5:9, 14:3,4. It does not elsewhere occur in the New Testament. It is true that in a large sense this word might be applied to the Father as having caused his people to be redeemed, or as being the Author of the plan of redemption; but it is also true that the word is more properly applicable to the Lord Jesus, and that, when used with reference to redemption, it is uniformly given to him in the New Testament. Compare the passages referred to above. It is strictly and properly true only of the Son of God that he has "bought" us. The Father indeed is represented as making the arrangement, as giving his Son to die, and as the great Source of all the blessings secured by redemption; but the purchase was actually made by the Son of God by his sacrifice on the cross. Whatever there was of the nature of a price was paid by him; and whatever obligations may grow out of the fact that we are purchased or ransomed are due particularly to him, 2Cor 5:15. These considerations seem to me to make it clear that Peter referred here to the Lord Jesus Christ, and that he meant to say that the false teachers mentioned held doctrines which were in fact a denial of that Saviour. He does not specify particularly what constituted such a denial; but it is plain that any doctrine which represented him, his person, or his work, as essentially different from what was the truth, would amount to such a denial. If he was Divine, and that fact was denied, making him wholly a different being; if he actually made an expiatory sacrifice by his death, and that fact was denied, and he was held to be a mere religious teacher, changing essentially the character of the work which he came to perform; if he, in some proper sense, "bought" them with his blood, and that fact was denied in such a way that according to their views it was not strictly proper to speak of him as having bought them at all, which would be the case if he were a mere prophet or religious teacher, then it is clear that such a representation would be in fact a denial of his true nature and work. That some of these views entered into their denial of him is clear, for it was with reference to the fact that he had "bought" them, or redeemed them, that they denied him.

And bring upon themselves swift destruction. The destruction here referred to can be only that which will occur in the future world, for there can be no evidence that Peter meant to say that this would destroy their health, their property, or their lives. The Greek word (απωλειαν) is the same which is used in the former part of the verse, in the phrase "damnable heresies." See Notes. In regard, then, to this important passage, we may remark,

(1.) that the apostle evidently believed that some would perish for whom Christ died.

(2.) If this be so, then the same truth may be expressed by saying that he died for others besides those who will be saved; that is, that the atonement was not confined merely to the elect. This one passage, therefore, demonstrates the doctrine of general atonement. This conclusion would be drawn from it by the great mass of readers, and it may be presumed, therefore, that this is the fair interpretation of the passage.

(3.) It follows that men may destroy themselves by a denial of the great and vital doctrines of religion. It cannot be a harmless thing, then, to hold erroneous opinions; nor can men be safe who deny the fundamental doctrines of Christianity. It is truth, not error, that saves the soul; and an erroneous opinion on any subject may be as dangerous to a man's ultimate peace, happiness, and prosperity, as a wrong course of life. How many men have been ruined in their worldly prospects, their health, and their lives, by holding false sentiments on the subject of morals, or in regard to medical treatment! Who would regard it as a harmless thing if a son should deny in respect to his father that he was a man of truth, probity, and honesty, or should attribute to him a character which does not belong to him--a character just the reverse of truth? Can the same thing be innocent in regard to God our Saviour?

(4.) Men bring destruction "on themselves." No one compels them to deny the Lord that bought them; no one forces them to embrace any dangerous error. If men perish, they perish by their own fault, for

(a.) ample provision was made for their salvation as well as for others; (b.) they were freely invited to be saved;

(c.) it was, in itself, just as easy for them to embrace the truth as it was for others; and

(d.) it was as easy to embrace the truth as to embrace error.

(c) "There were" De 13:1 (a) "among you" Mt 24:5, Acts 20:29,30, 1Timm 4:1 (*) "privily" "craftily" (+) "heresies" "heresies of destruction" (++) "Lord" "Sovereign Lord"

And many shall follow their pernicious ways. Marg., lascivious. A large number of manuscripts and versions read lascivious here ασελγειαις--instead of pernicious-- απωλειαις, (see Wetstein ) and this reading is adopted in the editions of the Greek Testament by Tittman, Griesbach, and Hahn, and it seems probable that this is the correct reading. This will agree well with the account elsewhere given of these teachers, that their doctrines tended to licentiousness, 2Pet 2:10,14,18,19. It is a very remarkable circumstance, that those who have denied the essential doctrines of the gospel have been so frequently licentious in their own conduct, and have inculcated opinions which tended to licentiousness. Many of the forms of religious error have somehow had a connexion with this vice. Men who are corrupt at heart often seek to obtain for their corruptions the sanction of religion.

By reason of whom the way of truth shall be evil spoken of.

(1.) Because they were professors of religion, and religion would seem to be held responsible for their conduct; and,

(2,) because they were professed teachers of religion, and, by many, would be understood as expounding the true doctrines of the gospel.

(1) "pernicious" "lascivious" (*) "reason of" "Because of"

And through covetousness. This shows what one of the things was by which they were influenced--a thing which, like licentiousness, usually exerts a powerful influence over the teachers of error. The religious principle is the strongest that is implanted in the human bosom; and men who can obtain a livelihood in no other way, or who are too unprincipled or too indolent to labour for an honest living, often turn public teachers of religion, and adopt the kind of doctrines that will be likely to give them the greatest power over the purses of others. True religion, indeed, requires of its friends to devote all that they have to the service of God and to the promotion of his cause; but it is very easy to pervert this requirement, so that the teacher of error shall take advantage of it for his own aggrandizement.

Shall they with reigned words. Gr., formed, fashioned; then those which are formed for the occasion--feigned, false, deceitful. The idea is, that the doctrines which they would defend were not maintained by solid and substantial arguments, but that they would make use of plausible reasoning made up for the occasion.

Make merchandise of you. Treat you not as rational beings, but as a bale of goods, or any other article of traffic. That is, they would endeavour to make money out of them, and regard them only as fitted to promote that object.

Whose judgment. Whose condemnation.

Now of a long time lingereth not. Greek, "of old; long since." The idea seems to be, that justice had been long attentive to their movements, and was on its way to their destruction. It was not a new thing--that is, there was no new principle involved in their destruction; but it was a principle which had always been in operation, and which would certainly be applicable to them, and of a long time justice had been impatient to do the work which it was accustomed to do. What had occurred to the angels that sinned, (2Pet 2:4,) to the old world, (2Pet 2:5,) and to Sodom and Gomorrah, (2Pet 2:6,) would occur to them; and the same justice which had overthrown them might be regarded as on its way to effect their destruction. Comp. Isa 18:4.

And their damnation slumbereth not. Their condemnation, (1Cor 11:29,) yet here referring to future punishment. "Mr. Blackwell observes, that this is a most beautiful figure, representing the vengeance that shall destroy such incorrigible sinners as an angel of judgment pursuing them on the wing, continually approaching nearer and nearer, and in the mean time keeping a watchful eye upon them that he may at length discharge an unerring low." --Doddridge. It is not uncommon to speak of "sleepless justice;" and the idea here is, that however justice may have seemed to slumber or to linger, it was not really so, but that it had on them an ever-watchful eye, and was on its way to do that which was right in regard to them. A sinner should never forget that there is an eye of unslumbering vigilance always upon him, and that everything that he does is witnessed by one who will yet render exact justice to all men. No man, however careful to conceal his sins, or however bold in transgression, or however unconcerned he may seem to be, can hope that justice will always linger, or destruction always slumber.

(+) "feigned" "Smooth" (a) "judgment" Jude 1:1-4 (++) "damnation" "destruction"

For if God spared not the angels that sinned. The apostle now proceeds to the proof of the proposition that these persons would be punished. It is to be remembered that they had been, or were even then, professing Christians, though they had really, if not in form, apostatized from the faith, (2Pet 2:20-22;) and a part of the proofs, therefore, are derived from the cases of those who had apostatized from the service of God. He appeals, therefore, to the case of the angels that had revolted. Neither their former rank, their dignity, nor their holiness, saved them from being thrust down to hell; and if God punished them so severely, then false teachers could not hope to escape. The apostle, by the angels here, refers undoubtedly to a revolt in heaven---an event referred to in Jude 1:6, and everywhere implied in the Scriptures. When that occurred, however--why they revolted, or what was the number of the apostates--we have not the slightest information, and on these points conjecture would be useless. In the supposition that it occurred, there is no improbability; for there is nothing more absurd in the belief that angels have revolted than that men have; and if there are evil angels, as there is no more reason to doubt than that there are evil men, it is morally certain that they must have fallen at some period from a state of holiness, for it can not be believed that God made them wicked.

But cast them down to hell. Gr., ταρταρωσας--"thrusting them down to Tartarus." The word here used occurs nowhere else in the New Testament, though it is common in the classical writers. It is a verb formed from ταρταρος (Tartarus,) which in Greek mythology was the lower part, or abyss of hades, where the shades of the wicked were supposed to be imprisoned and tormented, and answered to the Jewish word γεεννα --Gehenna. It was regarded, commonly, as beneath the earth; as entered through the grave; as dark, dismal, gloomy; and as a place of punishment. Comp. Job 10:21,22, and Mt 5:22. The word here is one that properly refers to a place or punishment, since the whole argument relates to that, and since it cannot be pretended that the "angels that sinned" were removed to a place of happiness on account of their transgression. It must also refer to punishment in some other world than this, for there is no evidence that this world is made a place of punishment for fallen angels.

And delivered them into chains of darkness. "Where darkness lies like chains upon them."--Rob. Lex. The meaning seems to be, that they are confined in that dark prison-house as if by chains. We are not to suppose that spirits are literally bound; but it was common to bind or fetter prisoners who were in dungeons, and the representation here is taken from that fact. This representation that the mass of fallen angels are confined in Tartarus, or in hell, is not inconsistent with the representations which elsewhere occur that their leader is permitted to roam the earth, and that even many of those spirits are allowed to tempt men. It may be still true that the mass are confined within the limits of their dark abode; and it may even be true also that Satan and those who are permitted to roam the earth are under bondage, and are permitted to range only within certain bounds, and that they are so secured that they will be brought to trial at the last day.

To be reserved unto judgment. Jude 1:6, "to the judgment of the great day." They will then, with the revolted inhabitants of this world, be brought to trial for their crimes. That the fallen angels will be punished after the judgment is apparent from Rev 20:10. The argument in this verse is, that if God punished the angels who revolted from him, it is a fair inference that he will punish wicked men, though they were once professors of religion.

And spared not the old world. The world before the flood. The argument here is, that he cut off that wicked race, and thus showed that he would punish the guilty. By that awful act of sweeping away the inhabitants of a world, he showed that men could not sin with impunity, and that the incorrigibly wicked must perish.

But saved Noah the eighth person. This reference to Noah, like the reference to Lot in 2Pet 2:7, seems to have been thrown in in the progress of the argument as an incidental remark, to show that the righteous, however few in number, would be saved when the wicked were cut off. The phrase "Noah the eighth," means Noah, one of eight; that is, Noah and seven others. This idiom is found, says Dr. Bloomfield, in the best writers--from Herodotus and Thucydides downwards. See examples in Wetstein. The meaning in this place then is, that eight persons, and eight only of that race, were saved; thus showing, that while the wicked would be punished, however numerous they might be, the righteous, however few, would be saved.

A preacher of righteousness. In Gen 6:9, it is said of Noah that he was "a just man and perfect in his generations, and Noah walked with God;" and it may be presumed that during his long life he was faithful in reproving the wickedness of his age, and warned the world of the judgment that was preparing for it, Compare Notes, Heb 11:7.

Bringing in the flood upon the world of the ungodly. Upon all the world besides that pious family. The argument here is, that if God would cut off a wicked race in this manner, the principle is settled that the wicked will not escape.

(a) "Noah the eighth" Gen 7:1

And turning the cities of Sodom and Gomorrha into ashes. Gen 19:24,25. This is a third example to demonstrate that God will punish the wicked. Compare Jude 1:7. The word here rendered "turning into ashes," (τεφρωσας,) occurs nowhere else in the New Testament. It is from τεφρα, (ashes,) and means to reduce to ashes, and then to consume or destroy.

Condemned them with an overthrow. By the fact of their being overthrown, he showed that they were to be condemned, or that he disapproved their conduct. Their calamity came expressly on account of their enormous sins; as it is frequently the case now that the awful judgments that come upon the licentious and the intemperate, are as plain a proof of the Divine disapprobation as were the calamities that came upon Sodom and Gomorrah.

Making them an ensample, etc. That is, they were a demonstration that God disapproved of the crimes for which they were punished, and would disapprove of the same crimes in every age and in every land. The punishment of one wicked man or people always becomes a warning to all others.

(b) "cities of Sodom and Gomorrha" Gen 19:24,25. (c) "making them" De 29:23 (*) "ensample" "Example"

And delivered just Lot. Gen 19:16. This case is incidentally referred to, to show that God makes a distinction between the righteous and the wicked; and that while the latter will be destroyed, the former will be saved. See 2Pet 2:9. Lot is called just, because he preserved himself uncontaminated amidst the surrounding wickedness. As long as he lived in Sodom he maintained the character of an upright and holy man.

Vexed with the filthy conversation of the wicked. By the corrupt and licentious conduct of the wicked around him. On the word conversation, Php 1:27. The original phrase, which is rendered filthy, has reference to licentiousness, The corruption of Sodom was open and shameless; and as Lot was compelled to see much of it, his heart was pained. The word here rendered vexed, means that he was wearied or burdened. The crimes of those around him he found it hard to bear with.

(d) "just Lot" Gen 19:16

For that righteous man dwelling among them. The Latin Vulgate renders this, "For in seeing and hearing he was just;" meaning that he maintained his uprightness, or that he did not become contaminated by the vices of Sodom. Many expositors have supposed that this is the correct rendering; but the most natural and the most common explanation is that which is found in our version. According to that, the meaning is, that compelled as he was, while living among them, to see and to hear what was going on, his soul was constantly troubled.

In seeing and hearing. Seeing their open acts of depravity, and hearing their vile conversation. The effect which this had on the mind of Lot is not mentioned in Genesis, but nothing is more probable than the statement here made by Peter. Whether this statement was founded on tradition, or whether it is a suggestion of inspiration to the mind of Peter, cannot be determined. The words rendered seeing and hearing may refer to the act of seeing, or to the object seen. Wetstein and Robinson suppose that they refer here to the latter, and that the sense is, that he was troubled by what he saw and heard. The meaning is not materially different. Those who live among the wicked are compelled to see and hear much that pains their hearts, and it is well if they do not become indifferent to it, or contaminated by it.

Vexed his righteous soul from day to day with their unlawful deeds. Tortured or tormented his soul--εβασανιζεν. Compare Mt 8:6,29; Lk 8:28, Rev 9:5, 11:10, 14:10, 20:10, where the same word is rendered tormented. The use of this word would seem to imply that there was something active on the part of Lot which produced this distress on account of their conduct, lie was not merely troubled as if his soul were passively acted on, but there were strong mental exercises of a positive kind, arising perhaps from anxious solicitude how he might prevent their evil conduct, or from painful reflections on the consequences of their deeds to themselves, or from earnest pleadings in their behalf before God, or from reproofs and warnings of the wicked. At all events, the language is such as would seem to indicate that he was not a mere passive observer of their conduct. This, it would seem, was "from day to day;" that is, it was constant. There were doubtless reasons why Lot should remain among such a people, and why, when he might so easily have done it, he did not remove to another place. Perhaps it was one purpose of his remaining to endeavour to do them good, as it is often the duty of good men now to reside among the wicked for the same purpose. Lot is supposed to have resided in Sodom--then probably the most corrupt place on the earth--for sixteen years; and we have in that fact an instructive demonstration that a good man may maintain the life of religion in his soul when surrounded by the wicked, and an illustration of the effects which the conduct of the wicked will have on a man of true piety when he is compelled to witness it constantly. We may learn from the record made of Lot what those effects will be, and what is evidence that one is truly pious who lives among the wicked.

(1.) He will not be contaminated with their wickedness, or will not conform to their evil customs.

(2.) He will not become indifferent to it, but his heart will be more and more affected by their depravity. Comp. Ps 119:136, Lk 19:41; Acts 17:16.

(3.) He will have not only constant, but growing solicitude in regard to it--solicitude that will be felt every day: "He vexed his soul from day to day." It will not only be at intervals that his mind will be affected by their conduct, but it will be an habitual and constant thing. True piety is not fitful, periodical, and spasmodic; it is constant and steady. It is not a jet that occasionally bursts out; it is a fountain always flowing.

(4.) He will seek to do them good. We may suppose that this was the case with Lot; we are certain that it is a characteristic of true religion to seek to do good to all, however wicked they may be.

(5.) He will secure their confidence. He will practise no improper arts to do this, but it will be one of the usual results of a life of integrity, that a good man will secure the confidence of even the wicked. It does not appear that Lot lost that confidence, and the whole narrative in Genesis leads us to suppose that even the inhabitants of Sodom regarded him as a good man. The wicked may hate a good man because he is good; but if a man lives as he should, they will regard him as upright, and they will give him the credit of it when he dies, if they should withhold it while he lives.

The Lord knoweth, etc. That is, the cases referred to show that God is able to deliver his people when tempted, and understands the best way in which it should be done. He sees a way to do it when we cannot, though it is often a way which we should not have thought of. He can send all angel to take his tempted people by the hand; he can interpose and destroy the power of the tempter; he can raise up earthly friends; he can deliver his people completely and for ever from temptation, by their removal to heaven.

And to reserve the unjust. As he does the rebel angels, 2Pet 2:4. The case of the angels shows that God can keep wicked men, as if under bonds, reserved for their final trial at his bar. Though they seem to go at large, yet they are under his control, and are kept by him with reference to their ultimate arraignment.

(e) "how to deliver" Ps 34:15-18

But chiefly. That is, it may be presumed that the principles just laid down would be applicable in an eminent degree to such persons as he proceeds to designate.

That walk after the flesh. That live for the indulgence of their carnal appetites. Rom 8:1.

In the lust of uncleanness. In polluted pleasures. Comp. 2Pet 2:2.

And despise government. Marg., dominion. That is, they regard all government in the state, the church, and the family, as an evil. Advocates for unbridled freedom of all sorts; declaimers on liberty and on the evils of oppression; defenders of what they regard as the rights of injured man, and yet secretly themselves lusting for the exercise of the very power which they would deny to others--they make no just distinctions about what constitutes true freedom, and in their zeal array themselves against government in all forms. No topic of declamation would be more popular than this, and from none would they hope to secure more followers; for if they could succeed in removing all respect for the just restraints of law, the way would be open for the accomplishment of their own purposes, in setting up a dominion over the minds of others. It is a common result of such views, that men of this description become impatient of the government of God himself, and seek to throw off all authority, and to live in the unrestrained indulgence of their vicious propensities.

Presumptuous are they. τολμηται--daring, bold, audacious, presumptuous men.

Self-willed--αυθαδεις. Tit 1:7.

They are not afraid to speak evil of dignities. The word rendered dignities here, (δοξας,) means properly honour, glory, splendour; then that which is fitted to inspire respect; that which is dignified or exalted. It is applied here to men of exalted rank; and the meaning is, that they did not regard rank, or station, or office--thus violating the plainest rules of propriety and of religion. Acts 23:4, Acts 23:5. Jude, between whose language and that of Peter in this chapter there is a remarkable resemblance, has expressed this more fully. He says, (Jude 1:8,) "These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities." It is one of the effects of religion to produce respect for superiors; but when men are self-willed, and when they purpose to give indulgence to corrupt propensities, it is natural for them to dislike all government. Accordingly, it is by no means an unfrequent effect of certain forms of error to lead men to speak disrespectfully of those in authority, and to attempt to throw off all the restraints of law. It is a very certain indication that men hold wrong opinions when they show disrespect to those in authority, and despise the restraints of law.

Whereas angels. The object, by the reference to angels here, is to show that they, even when manifesting the greatest zeal in a righteous cause, and even when opposing others, did not make use of reproachful terms, or of harsh and violent language. It is not known precisely to what Peter alludes here, nor on what the statement here is based. There can be little doubt, however, as Benson has remarked, that, from the strong resemblance between what Peter says and what Jude says, (Jude 1:9,10,) there is allusion to the same thing, and probably both referred to some common tradition among the Jews respecting the contention of the archangel Michael with the devil about the body of Moses. Jude 1:9. As the statement in Jude is the most full, it is proper to explain the passage before us by a reference to that; and we may suppose that, though Peter uses the plural term, and speaks of angels, yet that he really had the case of Michael in his eye, and meant to refer to that as an example of what the angels do. Whatever may have been the origin of this tradition, no one can doubt that what is here said of the angels accords with probability, and no one can prove that it is not true.

Which are greater in power and might. And who might, therefore, if it were in any case proper, speak freely of things of an exalted rank and dignity. It would be more becoming for them than for men. On this difficult passage, Jude 1:9.

Bring not railing accusation. They simply say, "The Lord rebuke thee," Jude 1:9. Comp. Zech 3:2. The Greek here is, "bring not blasphemous or reproachful judgment, or condemnation"--βλασφημονκρισιν. They abhor all scurrility and violence of language; they simply state matters as they are. No one can doubt that this accords with what we should expect of the angels; and that if they had occasion to speak of those who were opposers, it would be in a calm and serious manner, not seeking to overwhelm them by reproaches.

Against them. Margin, against themselves. So the Vulgate. The more correct reading is against them; that is, against those who might be regarded as their adversaries, (Jude 1:9,) or those of their own rank who had done wrong--the fallen angels.

Before the Lord. When standing before the Lord; or when represented as reporting the conduct of evil spirits. Comp. Zech 3:1,2. This phrase, however, is wanting in many manuscripts. See Wetstein.

(2) "against them" "against themselves"

But these, as natural brute beasts. These persons, who resemble so much irrational animals which are made to be taken and destroyed. The point of the comparison is, that they are like fierce and savage beasts that exercise no control over their appetites, and that seem to be made only to be destroyed. These persons, by their fierce and ungovernable passions, appear to be made only for destruction, and rush blindly on to it. The word rendered natural, (which, however, is wanting in several manuscripts,) means as they are by nature, following the bent of their natural appetites and passions. The idea is, that they exercised no more restraint over their passions than beasts do over their propensities. They were entirely under the dominion of their natural appetites, and did not allow their reason or conscience to exert any constraint. The word rendered brute, means without reason; irrational. Man has reason, and should allow it to control his passions; the brutes have no rational nature, and it is to be expected that they will act out their propensities without restraint. Man, as an animal, has many passions and appetites resembling those of the brute creation, but he is also endowed with a higher nature, which is designed to regulate and control his inferior propensities, and to keep them in subordination to the requirements of law. If a man sinks himself to the level of brutes, he must expect to be treated like brutes; and as wild and savage animals--lions, and panthers, and wolves, and bears--are regarded as dangerous, and as "made to be taken and destroyed," so the same destiny must come upon men who make themselves like them.

Made to be taken and destroyed. They are not only useless to society, but destructive; and men feel that it is right to destroy them. We are not to suppose that this teaches that the only object which God had in view in making wild animals was that they might be destroyed; but that men so regard them.

Speak evil of the things that they understated not. Of objects whose worth and value they cannot appreciate. This is no uncommon thing among men, especially in regard to the works and ways of God.

And shall utterly perish in their own corruption. Their views will be the means of their ruin; and they render them fit for it, just as much as the fierce passions of the wild animals do.

(d) "brute beasts" Jer 12:3 (+) "perish" "be destroyed"

And shall receive the reward of unrighteousness. The appropriate recompense of their wickedness in the future world. Such men do not always receive the due recompense of their deeds in the present life; and as it is a great and immutable principle that all will be treated, under the government of God, as they deserve, or that justice will be rendered to every rational being, it follows that there must be punishment in the future state.

As they that count it pleasure to riot in the day-time. As men peculiarly wicked, shameless, and abandoned; for only such revel in open day. Comp. Acts 2:15; 1Thes 5:7.

Spots they are and blemishes. That is, they are like a dark spot on a pure garment, or like a deformity on an otherwise beautiful person. They are a scandal and disgrace to the Christian profession.

Sporting themselves. The Greek word here means to live delicately or luxuriously; to revel. The idea is not exactly that of sporting, or playing, or amusing themselves; but it is that they take advantage of their views to live in riot and luxury. Under the garb of the Christian profession, they give indulgence to the most corrupt passions.

With their own deceivings. Jude, in the parallel place, (Jude 1:12,) has, "These are spots in your feasts of charity, when they feast with you." Several versions, and a few manuscripts also, here read feasts instead of deceivings, (αγαπαις for απαταις.) The common reading, however, is undoubtedly the correct one, (see Wetstein, in loc;) and the meaning is, that they took advantage of their false views to turn even the sacred feasts of charity, or perhaps the Lord's Supper itself, into an occasion of sensual indulgence. Comp. 1Cor 11:20, seq. The difference between these persons, and those in the church at Corinth, seems to have been that these did it of design, and for the purpose of leading others into sin; those who were in the church at Corinth erred through ignorance.

While they feast with you. συνευωχουμενοι. This word means to feast several together; to feast with any one; and the reference seems to be to some festival which was celebrated by Christians, where men and women were assembled together, (2Pet 2:14,) and where they could convert the festival into a scene of riot and disorder. If the Lord's Supper was celebrated by them as it was at Corinth, that would furnish such an occasion; or if it was preceded by a "feast of charity," Jude 1:12 that would furnish such an occasion. It would seem to be probable that a festival of some kind was connected with the observance of the Lord's Supper, 1Cor 11:21, and that this was converted by these persons into a scene of riot and disorder.

(e) "they that count it pleasure" Php 3:19, Jude 1:12 (*) "deceivings" "deceits"

Having eyes full of adultery. Marg., as in the Greek, an adulteress; that is, gazing with desire after such persons. The word full is designed to denote that the corrupt passion referred to had wholly seized and occupied their minds. The eye was, as it were, full of this passion; it saw nothing else but some occasion for its indulgence; it expressed nothing else but the desire. The reference here is to the sacred festival mentioned in the previous verse; and the meaning is, that they celebrated that festival with licentious feelings, giving free indulgence to their corrupt desires by gazing on the females who were assembled with them. In the passion here referred to, the eye is usually the first offender, the inlet to corrupt desires, and the medium by which they are expressed. Comp. Mt 5:28. The wanton glance is a principal occasion of exciting the sin; and there is much often in dress, and mien, and gesture, to charm the eye and to deepen the debasing passion.

And that cannot cease from sin. They cannot look on the females who may be present without sinning. Comp. Mt 5:28. There are many men in whom the presence of the most virtuous woman only excites impure and corrupt desires. The expression here does not mean that they have no natural ability to cease from sin, or that they are impelled to it by any physical necessity, but only that they are so corrupt and unprincipled that they certainly will sin always.

Beguiling unstable souls. Those who are not strong in Christian principle, or who are naturally fluctuating and irresolute. The word rendered beguiling means to bait, to entrap, and would be applicable to the methods practised in hunting. Here it means that it was one of their arts to place specious allurements before those who were known not to have settled principles or firmness, in order to allure them to sin. Comp. 2Ti 3:6.

An heart they have exercised with covetous practices. Skilled in the arts which covetous men adopt in order to cheat others out of their property. A leading purpose which influenced these men was to obtain money. One of the most certain ways for dishonest men to do this is to make use of the religious principle; to corrupt and control the conscience; to make others believe that they are eminently holy, or that they are the special favourites of heaven; and when they can do this, they have the purses of others at command. For the religious principle is the most powerful of all principles; and he who can control that, can control all that a man possesses. The idea here is, that these persons had made this their study, and had learned the ways in which men could be induced to part with their money under religious pretences. We should always be on our guard when professedly religious teachers propose to have much to do with money matters. While we should always be ready to aid every good cause, yet we should remember that unprincipled and indolent men often assume the mask of religion that they may practise their arts on the credulity of others, and that their real aim is to obtain their property, not to save their souls.

Cursed children. This is a Hebraism, meaning literally, "children of the curse;" that is, persons devoted to the curse, or who will certainly be destroyed.

(1) "adultery" "an adulteress" (+) "unstable souls" "minds"

Which have forsaken the right way. The straight path of honesty and integrity. Religion is often represented as a straight path, and to do wrong is to go out of that path in a crooked way.

Following the way of Balaam the son of Bosor. See Nu 22:5, seq. In the Book of Numbers, Balaam is called the son of Beor. Perhaps the name Beor was corrupted into Bosor; or, as Rosenmuller suggests, the father of Balaam may have had two names. Schleusner (Lex.) supposes that it was changed by the Greeks because it was more easily pronounced. The Seventy, however, read it βεωρ--Beor. The meaning here is, that they imitated Balaam. The particular point to which Peter refers in which they imitated him, seems to have been the love of gain, or covetousness. Possibly, however, he might have designed to refer to a more general resemblance, for in fact they imitated him in the following things:

(1.) in being professed religious teachers, or the servants of God;

(2.) in their covetousness;

(3.) in inducing others to sin, referring to the same kind of sins in both cases. Balaam counselled the Moabites to entice the children of Israel to illicit connexion with their women, thus introducing licentiousness into the camp of the Hebrews, Nu 31:16; comp. Nu 25:1-9 and in like manner these teachers led others into licentiousnes, thus corrupting the church.

Who loved the wages of unrighteousness. Who was supremely influenced by the love of gain, and was capable of being employed, for a price, in a wicked design; thus prostituting his high office, as a professed prophet of the Most High, to base and ignoble ends. That Balaam, though he professed to be influenced by a supreme regard to the will of God, (Nu 22:18,38,) was really influenced by the desire of reward, and was willing to prostitute his great office to secure such a reward, there can be no doubt.

(1.) The elders of Moab and of Midian came to Balaam with "the rewards of divination in their hand," (Nu 22:7,) and with promises from Balak of promoting him to great honour, if he would curse the children of Israel, Nu 22:17.

(2.) Balaam was disposed to go with them, and was restrained from going at once only by a direct and solemn prohibition from the Lord, Nu 22:11.

(3.) Notwithstanding this solemn prohibition, and notwithstanding he said to the ambassadors from Balak that he would do only as God directed, though Balak should give him his house full of silver and gold, (Nu 22:18,) yet he did not regard the matter as settled, but proposed to them that they should wait another night, with the hope that the Lord would give a more favourable direction in reference to their request, thus showing that his heart was in the service which they required, and that his inclination was to avail himself of their offer, Nu 22:19.

(4.) When he did obtain permission to go, it was only to say that which the Lord should direct him to say, (Nu 22:20;) but he went with a "perverse" heart, with a secret wish to comply with the desire of Balak, and with a knowledge that he was doing wrong, (Nu 22:34,) and was restrained from uttering the curse which Balak desired only by an influence from above which he could not control. Balaam was undoubtedly a wicked man, and was constrained by a power from on high to utter sentiments which God meant should be uttered, but which Balaam would never have expressed of his own accord.

(a) "way of Balaam"

But was rebuked for his iniquity. The object of Peter in this seems to be to show that God employed the very extraordinary means of causing the ass on which he rode to speak, because his iniquity was so monstrous. The guilt of thus debasing his high office, and going forth to curse the people of God--a people who had done him no wrong, and given no occasion for his malediction--was so extraordinary, that means as extraordinary were proper to express it. If God employed means so extraordinary to rebuke his depravity, it was to be expected that in some appropriate way he would express his sense of the wickedness of those who resembled him.

The dumb ass, speaking with man's voice. Nu 22:28. God seems to have designed that both Balaam and Balak should be convinced that the children of Israel were his people; and so important was it that this conviction should rest fully on the minds of the nations through whom they passed, that he would not suffer even a pretended prophet to make use of his influence to curse them. He designed that all that influence should be in favour of the cause of truth, thus furnishing a striking instance of the use which he often makes of wicked men. To convince Balaam of the error of his course, and to make him sensible that God was an observer of his conduct, and to induce him to utter only what he should direct, nothing would be better fitted than this miracle. The very animal on which he rode, dumb and naturally stupid, was made to utter a reproof; a reproof as directly from heaven as though the stones had cried out beneath his feet, or the trees of the wood had uttered the language of remonstrance. As to the nature of the miracle here referred to, it may be remarked,

(1.) that it was as easy for God to perform this miracle as any other; and

(2.) that it was a miracle that would be as likely to be effectual, and to answer the purpose, as any other. No man can show that it could not have occurred; and the occasion was one in which some decided rebuke, in language beyond that of conscience, was necessary.

Forbad the madness of the prophet. That is, the mad or perverse design of the prophet. The word here rendered madness means, properly, being aside from a right mind. It is not found elsewhere in the New Testament. It is used here to denote that Balaam was engaged in an enterprise which indicated a headstrong disposition; an acting contrary to reason and sober sense. He was so under the influence of avarice and ambition that his sober sense was blinded, and he acted like a madman. He knew indeed what was right, and had professed a purpose to do what was right, but he did not allow that to control him; but, for the sake of gain, went against his own sober conviction, and against what he knew to be the will of God. He was so mad or infatuated that he allowed neither reason, nor conscience, nor the will of God, to control him.

These are wells without water. Jude 1:12,13 employs several other epithets to describe the same class of persons. The language employed both by Peter and Jude is singularly terse, pointed, and emphatic. Nothing to an oriental mind would be more expressive than to say of professed religious teachers, that they were "wells without water." It was always a sad disappointment to a traveller in the hot sands of the desert to come to a well where it was expected that water might be found, and to find it dry. It only aggravated the trials of the thirsty and weary traveller. Such were these religious teachers. In a world, not unaptly compared, in regard to its real comforts, to the wastes and sands of the desert, they would only grievously disappoint the expectations of all those who were seeking for the refreshing influences of the truths of the gospel. There are many such teachers in the world.

Clouds that are carried with a tempest. Clouds that are driven about by the wind, and that send down no rain upon the earth. They promise rain, only to be followed by disappointment. Substantially the same idea is conveyed by this as by the previous phrase. "The Arabs compare persons who put on the appearance of virtue, when yet they are destitute of all goodness, to a light cloud which makes a show of rain, and afterwards vanishes."--Benson. The sense is this: The cloud, as it rises, promises rain. The expectation of the farmer is excited that the thirsty earth is to be refreshed with needful showers. Instead of this, however, the wind "gets into" the cloud; it is driven about, and no rain falls, or it ends in a destructive tornado which sweeps everything before it. So of these religious teachers. Instruction in regard to the way of salvation was expected from them; but, instead of that, they disappointed the expectations of those who were desirous of knowing the way of life, and their doctrines only tended to destroy.

To whom the mist of darkness is reserved for ever. The word rendered mist here, (ζοφος,) means properly muskiness, thick gloom, darkness, (see 2Pet 2:4;) and the phrase "mist of darkness" is designed to denote intense darkness, or the thickest darkness. It refers undoubtedly to the place of future punishment, which is often represented as a place of intense darkness. Mt 8:12. When it is said that this is reserved for them, it means that it is prepared for them, or is kept in a state of readiness to receive them. It is like a jail or penitentiary which is built in anticipation that there will be criminals, and with the expectation that there will be use for it. So God has constructed the great prison-house of the universe, the world where the wicked are to dwell, with the knowledge that there would be occasion for it; and so he keeps it from age to age that it may be ready to receive the wicked when the sentence of condemnation shall be passed upon them. Comp. Mt 25:41. The word forever is a word which denotes properly eternity, (ειςαιωνα,) and is such a word as could not have been used if it had been meant that they would not suffer for ever, Comp. Mt 25:46.

(a) "clouds" Eph 4:14 (*) "carried" "driven along"

For when they speak great swelling words of vanity. When they make pretensions to wisdom and learning, or seem to attach great importance to what they say, and urge it in a pompous and positive manner. Truth is simple, and delights in simple statements. It expects to make its way by its own intrinsic force, and is willing to pass for what it is worth. Error is noisy and declamatory, and hopes to succeed by substituting sound for sense, and by such tones and arts as shall induce men to believe that what is said is true, when it is known by the speaker to be false.

They allure through the lusts of the flesh. The same word is used here which in 2Pet 2:14 is rendered beguiling, and in Jas 1:14 enticed. It does not elsewhere occur in the New Testament. It means that they make use of deceitful arts to allure, ensnare, or beguile others. The means which it is here said they employed, were the lusts of the flesh; that is, they promised unlimited indulgence to the carnal appetites, or taught such doctrines that their followers would feel themselves free to give unrestrained liberty to such propensities. This has been quite a common method in the world, of inducing men to embrace false doctrines.

Through much wantonness. 2Ti 3:6. The meaning here is, that they made use of every variety of lascivious arts to beguile others under religious pretences. This has been often done in the world; for religion has been abused to give seducers access to the confidence of the innocent, only that they might betray and ruin them. It is right that for all such the "mist of darkness should be reserved for ever;" and if there were not a place of punishment prepared for such men, there would be defect in the moral administration of the universe.

Those that were clean escaped from them who live in error. Marg.,for a little child. The difference between the margin and the text here arises from a difference of reading in the Greek. Most of the later editions of the Greek Testament coincide with the reading in the margin, (ολιγως,) meaning little, but a little, scarcely. This accords better with the scope of the passage; and, according to this, it means that they had almost escaped from the snares and influences of those who live in error and sin. They had begun to think of their ways; they had broken off many of their evil habits; and there was hope that they would be entirely reformed, and would become decided Christians, but they were allured again to the sins in which they had so long indulged. This seems to me to accord with the design of the passage, and it certainly accords with what frequently occurs, that those who are addicted to habits of vice become apparently interested in religion, and abandon many of their evil practices, but are again allured by the seductive influences of sin, and relapse into their former habits. In the case referred to here it was by professedly religious teachers--and is this never done now? Are there none, for example, who have been addicted to habits of intemperance, who had been almost reformed, but who are led back again by the influence of religious teachers? Not directly and openly, indeed, would they lead them into habits of intemperance. But, when their reformation is begun, its success and its completion depend on total abstinence from all that intoxicates. In this condition, nothing more is necessary to secure their entire reformation and safety than mere abstinence; and nothing more may be necessary to lead them into their former practices than the example of others who indulge in moderate drinking, or than the doctrine inculcated by a religious teacher that such moderate drinking is not contrary to the spirit of the Bible.

(b) "speak" Ps 73:8 (1) "were clean" "for a little while" (+) "clean" "had nearly"

While they promise them liberty. True religion always promises and produces liberty, Jn 8:36; but the particular liberty which these persons seem to have promised, was freedom from what they regarded as needless restraint, or from strict and narrow views of religion.

They themselves are the servants of corruption. They are the slaves of gross and corrupt passions, themselves utter strangers to freedom, and bound in the chains of servitude. These passions and appetites have obtained the entire mastery over them, and brought them into the severest bondage. This is often the case with those who deride the restraints of serious piety. They are themselves the slaves of appetite, or of the rules of fashionable life, or of the laws of honour, or of vicious indulgences. "he is a freeman whom the truth makes free, and all are slaves besides." Comp. 2Cor 3:17.

For of whom a man is overcome, etc. Or rather "by what (ω) any one is overcome;" that is, whatever gets the mastery of him, whether it be avarice, or sensuality, or pride, or any form of error. Rom 6:16, where this sentiment is explained.

(++) "liberty" "freedom"

For if after they have escaped the pollutions of the world. This does not necessarily mean that they had been true Christians, and had fallen from grace. Men may outwardly reform, and escape from the open corruptions which prevail around them, or which they had themselves practised, and still have no true grace at heart.

Through the knowledge of the Lord and Saviour Jesus Christ. Neither does this imply that they were true Christians, or that they had ever had any saving knowledge of the Redeemer. There is a knowledge of the doctrines and duties of religion which may lead sinners to abandon their outward vices, which has no connexion with saving grace. They may profess religion, and may know enough of religion to understand that it requires them to abandon their vicious habits, and still never be true Christians.

They are again entangled therein and overcome. The word rendered entangled, (εμπλεκω,) from which is derived our word implicate, means to braid in, to interweave; then to involve in, to entangle. It means here that they become implicated in those vices like an animal that is entangled in a net.

The latter end is worse with them than the beginning. This is usually the case. Apostates become worse than they were before their professed conversion. Reformed drunkards, if they go back to their "cups" again, become more abandoned than ever. Thus it is with those who have been addicted to any habits of vice, and who profess to become religious, and then fall away. The reasons of this may be,

(1.) that they are willing now to show to others that they are no longer under the restraints by which they had professedly bound themselves;

(2.) that God gives them up to indulgence with fewer restraints than formerly; and

(3.) their old companions in sin may be at special pains to court their society, and to lead them into temptation, in order to obtain a triumph over virtue and religion.

(b) "again entangled" Lk 11:26, Heb 6:4, 10:26

For it had been better for them, etc. Compare Mt 26:24. It would have been better for them, for

(1.) then they would not have dishonoured the cause of: religion as they have now done;

(2.) they would not have sunk so deep in profligacy as they now have; and

(3.) they would not have incurred so aggravated a condemnation in the world of woe. If men are resolved on being wicked, they had better never pretend to be good. If they are to be cast off at last, it had better not be as apostates from the cause of virtue and religion.

(c) "better" Mt 11:23,24, Lk 12:47,48 (d) "way of righteousness" Prov 12:28

But it is happened unto them according to the true proverb. The meaning of the proverbs here quoted is, that they have returned to their former vile manner of life. Under all the appearances of reformation, still their evil nature remained, as really as that of the dog or the swine, and that nature finally prevailed. There was no thorough internal change, any more than there is in the swine when it is washed, or in the dog, This passage, therefore, would seem to demonstrate that there never had been any real change of heart, and of course there had been no falling away from true religion. It should not, therefore, be quoted to prove that true Christians may fall from grace and perish. The dog and the swine had never been anything else than the dog and the swine, and these persons had never been anything else than sinners.

The dog is turned to his own vomit again. That is, to eat it up. The passage would seem to imply, that whatever pains should be taken to change the habits of the dog, he would return to them again. The quotation here is from Prov 26:11: "As a dog returneth to his vomit, so a fool returneth to his folly." A similar proverb is found in the Rabbinical writers. Of the truth of the disgusting fact here affirmed of the dog, there can be no doubt. Phaedrus (Fab. 27) states a fact still more offensive respecting its habits. In the view of the Orientals, the dog was reckoned among the most vile and disgusting of all animals. Comp. De 23:18, 1Sam 17:43, 2Sam 3:8, 9:8, 16:9, Mt 7:6, Php 3:2. See also Horace, II. Epis. l, 26:--- vixisset canis irnmundus, vel arnica luto sus. On the use of this proverb, see Wetstein, in loc.

And the sow that was washed, etc. This proverb is not found in the Old Testament, but it was common in the Rabbinical writings, and is found in the Greek classics. See Wetstein, in loc. Its meaning is plain, and of the truth of what ;s affirmed no one can have any doubt. No matter how clean the swine is made by washing, thin would not prevent it, in the slightest degree, from rolling in filth again. It will act out its real nature. So it is with the sinner. No external reformation will certainly prevent his returning to his former habits; and when he does return, we can only say that he is acting according to his real nature--a nature which has never been changed, any more than the nature of the dog or the swine. On the characteristics of the persons referred to in this chapter, (2Pet 2:9-19,) see the Introduction, & 3.

This passage is often quoted to prove "the possibility of falling from grace, and from a very high degree of it too." But it is one of the last passages in the Bible that should be adduced to prove that doctrine. The true point of this passage is to show that the persons referred to never were changed; that whatever external reformation might have occurred, their nature remained the same; and that when they apostatized from their outward profession, they merely acted out their nature, and showed that in fact there had been no real change. This passage will prove--what there are abundant facts to confirm--that persons may reform externally, and then return again to their former corrupt habits; it can never be made to prove that one true Christian will fall away and perish. It will also prove that we should rely on no mere external reformation, no outward cleansing, as certain evidence of piety. Thousands who have been externally reformed have ultimately shown that they had no religion, and there is nothing in mere outward reformation that can fit us for heaven. God looks upon the heart; and it is only the religion that has its seat there, that can secure our final salvation.

(e) "proverb" Prov 26:11

Observe here, 1. How the apostle foretels the coming of false teachers into the gospel-church, as there had been false prophets in the Jewish church; no age of the church ever was or will be free of them; but the run of the last times is most likely to have most of these sour dregs. There shall be false teachers among you, false teachers then may find a Scripture-prophecy for their being in the church, but they will hardly find a Scripture-warrant for their being there.

Observe, 2. The doctrines which they will teach; and they are damnable heresies.

Where note, That Almighty God never intended a certain remedy against heresy, any more than he did against sin and vice: It is certain, that there is no certain and effectual remedy against either of them; God does what he sees best and fittest, not what we think to be so.

Note also, That infallibility itself is no effectual remedy against heresy; the apostles were certainly infallible, and yet they could neither prevent nor extinguish heresy, which never more abounded than in the apostles times; St. Paul says, there must be heresies, 1Cor 1:19 St. Peter here says, that there shall be false teachers: Now, if there must be heresies and false teachers, either the church is not infallible, or infallibility is no effectual remedy against heresy.

Observe, 3. That Christ is here called the Lord that bought these men who brought destruction upon themselves, denying the Lord that bought them; because none should perish for want of a sufficient sacrifice for sin; Christ by his blood purchased for them pardon and life, to be theirs, upon condition of believing acceptance.

Observe lastly, As the seeds-men, false teachers, and the seed they sow, damnable heresies, so the crop they shall reap, and that is swift destruction; as damnable heresies are brought in privily, so the blasphemous heretic, the seducing heretic, the seditious heretic, brings upon himself swift destruction; sometimes temporal destruction in this world, certainly eternal, without repentance, in the next.

As if the apostle had said, "Notwithstanding heretics bring such fatal destruction upon themselves, yet many that profess Christianity shall be seduced by them, and follow their pernicious ways, by reason of whom the enemies of religion will speak evil of it, and the professors of it.

Observe here, 1. The thriving and growth of heresies, many shall follow their pernicious ways.

Where note the nature of error, it is pernicious and destructive; and the efficacy of error, not a few, but many are in danger of being perverted by it.

Observe, 2. The sad sequel or fruit of this, by reason of whom the way of truth is evil spoken of.

Here note, 1. The title given to the Christian religion, it is the way of truth, so stiled from its parentage and original, the God of truth; in regard of its efficacy, it works truth in the inward parts, and because it brings those that embrace and practice it, to the enjoyment of him who is the God of truth.

Note, 2. The coarse usage which religion meets with from many in the world, it is blasphemed or evil-spoken of by persons following seducers, by reason of whom the way of truth is evil spoken of. It is no new or unusual thing for religion, and the sincere professors of it, to be traduced and slandered by heretical seducers and false teachers.

Observe here, 1. What is the root of all heresy; it is covetousness, which the apostle calls the root of all evil; they are covetous worldy-minded men generally, who hope some way or other to make an advantage of their opinions, who broach errors and false doctrines.

Observe, 2. The miserable condition of the seduced, they are sold by heretics like beasts; they make merchandise of you: The business of heretics to sell their own and others souls, as Judas did Christ, for some outward benefit.

Observe, 3. The arts which heretics and seducers use to circumvent and deceive, and that is feigned words, artifically composed to seduce, drawing into error with a deceitful eloquence.

Observe, 4. The dreadful punishment which attends their sin, swift destruction; their damnation slumbereth not; their judgment lingereth not.

Learn, That the righteous judgment of God brings damnation upon the wicked, and their damnation will come swiftly, very swiftly upon them.

Our apostle having asserted in the foregoing verse, that the judgment of the wicked in general lingereth not, and that the damnation of seducers in particular slumbereth not; he comes here in these verses to make his assertion good by a three-fold instance, namely, the angels, the old world, and the people of Sodom and Gomorrah; from whence he would have them conclude, that, if God spared not these, he would not long spare false prophets and their followers.

Observe, 1. The example of God's severity on the fallen angels; they sinned, and kept not their first state, they fell from that state of holiness in which they were originally created; and their punishment followed, they were cast down to hell, and delivered into chains of darkness, reserved unto judgment.

But are they not judged and punished already?

Yes, no doubt, but the full wrath of God will not be poured out upon them until the day of judgment; if they are now as full of sin as they can be, it is certain they are not so full of misery and torment as they shall be.

Learn hence, 1. That the angels, though created in an holy, yet are they not in an immutable state.

2. The freedom of their own wills was the cause of their sin, and their sin the cause of their misery.

3. That for sin they were cast down to hell, where their misery is much, but they expect more.

Observe, 2. The example of the old world, upon whose sinning God brought a flood, drowning them all, except eight persons.

Where note, That the greatest multitudes and number of sinners does not hinder God's justice from executing judgment upon them for their sins; a whole world sinning are as easily destroyed by God as a single sinner.

Observe, 3. He instances in the wicked cities of Sodom and Gomorrah, who were consumed by fire from heaven, and rendered by the Almighty a dreadful spectacle to all that should live ungoldily. Sin lays the foundation of ruin in the most flourishing cities and kingdoms; the strongest walls cannot keep judgments out, when sin enters in; Sodom's plenty and power could not secure her inhabitants, when sin had once exposed them to the wrath of God.

Note also, The intention, end, and design of God, in punishing some sinners; it is to make them examples unto others.

Observe here, 1. As bad as Sodom was, it had a good man in it; God leaves not himself without witness, in the vilest and worst of places God has some that profess his name, and bear witness to his truth.

Observe, 2. The character given of him, just Lot; the denomination was taken from the habitual frame of his heart, and the general tenor of his life.

Observe, 3. How this good man laid to heart the wickedness of Sodom; he was grieved for their wicked and filthy conversation before God, more than for their unkind and cruel behavior towards him; the spirit of a child of God is a sympathizing spirit, it sadly lays to heart both the sins and the sufferings of others.

Observe, 4. The care that God took for this good man's preservation, he delivered just Lot; he delivered him both from the company and conversation of the wicked, which was a continual vexation to him; and also delivered him from the judgments which were righteously brought upon the wicked; and delivered just Lot, vexed with the filthy conversation of the wicked.

From the particular example of Lot, and his gracious preservation in Sodom's destruction, the apostle draws this general conclusion, "That Almighty God knows how to preserve his own faithful servants from the evil of temptations and trials, which they here meet with, in the world, and from the world, and can and will reserve the wicked to the day of judgment to be punished."

Note here, 1. That the Lord has a perfect and exact knowledge both of the righteous and the wicked, and of their several ways and doings.

2. That God knoweth many ways how to deliver the righteous, (but considering the tenor of his revealed will), he knoweth no way how to deliver the wicked, they having refused all ways of his appointment for their own deliverance.

3. That although the wicked sometimes escape trouble, yet they are never delivered from it; all their preservations from evil are but reservations for future and farther evil; the wicked are not so much preserved from, as reserved unto future wrath: Thus we see how Almighty God very well knows how to perform all those things which he has promised to the godly, and threatened to the wicked: The Lord knoweth how to deliver the godly, but reserveth the wicked, &c.

As if the apostle had said, "Though God reserves all wicked men to punishment, yet especially heretics and seducers, who second their corrupt doctrine with a wicked conversation, wuch as walk after the flesh in the lust of uncleanness."

Here note, That heretics are frequently unclean persons, monstrous opinions and vile affections accompany one another; such as oppose the faith are flesh-defilers.

Note farther, That seducers are opposers of civil government and dominion, they despise government, and are not afraid to speak evil of dignities. Some think the dignities here intended were the angels, others the apostles, but most understand it of civil rulers: it is a very heinous sin in the sight of God to despise government, and oppose rulers.

That is, "Whereas the blessed angels, who have more power than men, when they plead against devils themselves, do it not by railing accusation."

Note here, That angels are far superior to men in dignity and power.

2. That purity of affection does accompany angelical illumination; as the angels are above us, so are they the patterns of holiness to us.

3. They are eminently so with respect to the government of their passions; when they contend with devils themselves, it is without disturbance, without railing accusations.

It is our duty to learn this angelical lesson, or forbearing railing accusations; not to return evil for evil, but being defamed, to entreat; we are to be as just to another's reputation as our own; they that handle the names of others rudely, must expect their own will be, at one time or other, handled as roughly; nothing is more just with God, than to suffer others to open their mouths against those who will open their own mouths against others.

Observe here, What our apostle compares these heretical seducers to, and sets them forth by, brute beasts.

1. Because their minds run after sensual objects violently and impetuously, and they know no measure in the using of them; like swine, they wallow over head and ears in the mud of their sensual lusts.

And, 2. They were also as secure as the brute beasts; they mock at the denunciation of God's judgments, saying, Where is the promise of his coming? Seducers are perfect sensualists; it is a righteous thing with God to leave them to be governed by sense, who will not be guided by grace: they would not be saints, and at length they cease to be men; but like brutes, fall into the ditch of beastly sensuality. O Christian! beg of God that thy grace may be true and supernatural; for if it be only in appearance, and doth not arise to true sanctity, it may soon degenerate and sink down into sensual bestiality.

In a word, 3. They are to perish, and to be destroyed like brute beasts; all seek to destroy them for their hurtfulness, but these moral beasts destroy themselves; sensual seducers perish in their own corruptions: in their natural corruptions, by their luxury and intemperance, bringing diseases and death upon their bodies; In their civil corruptions, over-throwing their families, by swallowing down their estates; yea, they corrupt themselves eternally, destroying body and soul by their excess. Lord! how will the fatted glutton (without repentance) fry in hell; how dismal a recompence will a sea of brimstone be for a river of wine! They who are drowned in profuseness, shall certainly be drowned in perdition.

Here we have many sad and dreadful instances given of the height of sensuality and brutishness which these seducers were arrived at, and had attained unto. Lord! how do fleshly lusts, and sensual affections, obscure the light of conscience, and corrupt its judgment? There is such an intimate communion between the soul and the body, that they interchangeably corrupt one another. To what a desperate degree of hardness and insensibility, had the flames of lust seared the consciences of these men? They had lost all the ingenuous bashfulness of human nature, and pleased themselves in their licentious principles and practices, not declining to do that at noon-day which Heathens would have blushed to be found doing at mid-night.

Observe particularly, how luxury and uncleanness accompany each other; they took pleasure in rioting and sporting themselves in their feasts, and their eyes were full of adultery. They feasted and fed immeasurably, impurely, and lustfully, making their plenty fodder and fuel for their lusts: for having fed to the full, every one neighed after his neighbour's wife, and, putting out the candles after supper, they gave way promiscuously to the ravings of unbridled lust, turning the temple of the Holy Ghost into an hog-sty: But know, O unclean sinner! that God will return flames for flames, and revenge this fire in thy heart with the fire of hell. How nearly does it concern thee, who has burnt in these impute flames of uncleanness, and kindled the flames of God's wrath, to labour to cool and quench them with the blood of Christ, and the tears of repentance, which alone can allay the heats of sin in thee, and of wrath in God? Let unclean sinners improve examples, lest they be made examples.

Our apostle, having charged these men with insatiable lust in the former verse, proceeds next to tax them with insatiable covetousness in this verse, declaring that this sin had diverted them from the right way of truth and godliness, and caused them to imitate Balaam of old, whose love of honour and wealth so blinded his eyes, that the ass he rode upon could see beyond him, whose mouth God miraculously opened to rebuke the madness of the prophet.

Note here, 1. How the wicked in after ages do in their courses and practices imitate such wicked persons as lived before them in former ages: These men followed the way of Balaam, imitate his covetousness and insatiable desire of wealth.

Note, 2. That as it is the nature of all sin to carry men out of the way, so covetousness in particular will carry a man astray, and put him upon the practice of any wickedness: It neither fears nor forbears any sinful course to attain its end; they that will be rich meet with many enticements unto sin, and they will not fear to embrace any enticement. Nay, verily, a thirst after gain, will make a man thirst after blood, to get gain. Witness Balaam and Judas, who were both covetous and bloody. Covetousness is oft-times the cause of uncleanness. How many, for the sake of money, have violated their matrimonial faith, allured more with the adulterer's purse than by his person. Let no person hope to escape any sin that embraces this one sin.

Note, 3. What a mighty struggle there sometimes is in a natural man's conscience concerning sin. The light of Balaam's conscience made him refuse the wages of unrighteousness, and speak honourably: If Balak would give me his house full of silver and gold, I cannot, &c. but at the same time lust in his heart led him forth strongly to desire it. He loved the wages of unrighteousness: loved it, yet durst not touch it.

Note, 4. How extremely, yea, brutishly mad, such men are upon their lusts, who will not be rebuked or stopped in their progress of impiety without a miracle. Balaam's running was so greedy, and his march so furious, that he had cursed the people, had not the angel stopped him, and the ass spoken to him. Little thanks to a resolute sinner that he does not rush on, when the arm of omnipotency pulls him back. O let the heart-changing power of the grace of God influence us to good, as well as his almighty arm restrain us from evil, or we are miserable.

Still our apostle proceeds in characterising and describing these seducers, which were then amongst them. He describing them before by their luxury and licentiousness, by their incontinency and uncleanness, by their insatiableness and covetousness, now he proceeds to discover their vanity and emptiness. They pretended indeed to be deep fountains of saving knowledge, but they were like wells without water; and to be clouds, containing abundance of rain, for the watering of the church; whereas they were like clouds carried about with the tempest of pride and ambition, from one vicious doctrine and practice to another, darkening the church; for whom, by the just judgment of God, is reserved the blackness of darkness for ever.

Note here, 1. The ministers of the gospel ought to be as wells, for depth of knowledge, for purity of doctrine, for residency and fixed-ness of abode; every one knows where the town-well stands; though ministers are wells of clay, yet should they be always full of the water of life, and always at hand for the people to have recourse unto.

Note, 2. The ministers of Christ must be full and watery clouds, able and apt to teach, able to open Scriptures, able to convince gainsayers, continually dropping down the heavenly dew; but not as clouds without water, without the water of true knowledge, without the water of holiness, sanctify both of heart and life, nor without the water of consolation and refreshment. The highest commendation of a minister is industry for, and usefulness to the souls of others: clouds consume themselves by watering others.

Note, 3. That although seducers are wont to make great shews and appearances of worth in themselves, yet it is a great and inexcusable sin to make shew of that goodness of which we are wholly void, and to which we are also opposite; to be wells without water, and clouds without rain, big and black, accompanied with emptiness and dryness. Appearing goodness sets men at the farthest distance from real goodness; they that satisfy themselves in appearances, will never labour after holiness in reality.

The next sin charged upon these seducers is pride and ostentation, they speak big, great swelling words of vanity; with a lofty and affected style they propound their false doctrines to amuse the simple. It is the usual practice of seducers to speak in an high-flown strain of words, that, being not understood, they may be the more admired.

Next they allure to their party such novice Christians who had left the Heathenish bestiality, and made an outward profession of the Christian religion. The word rendered to allure, is a metaphor taken from fishers or fowlers, who produce the bait or shrape, but hide the net or snare. Seducers bait their hook with such baits as are proper to the fish they would catch, else they are no good anglers.

But observe, why the bait is here before us, it is liberty, it is licentiousness, they allure through the lusts of the flesh; no bait like this.

Learn hence, That the true reason why seducers have so many followers is this, because their doctrine is libertinism, and most agreeable to the carnal lusts and corrupt affections of men. This is the true reason why Popery has had so many proselytes; they allure through the lusts of the flesh. Never was a religion better calculated for gratifying men's beastly lusts than Popery; it indulges a liberty to all abominable lusts and unchristian practices, yet after all will blanch over wilful violations of God's laws with the favourable title of venial crimes. Sit anima mea cum philosophis: Let my soul, at the great day, be rather found among the sober Heathen philosophers, than among sensual and brutish Christians.

Observe here, 1. How the old pretence for the most unbounded licentiousness has been liberty; they promise you liberty; a liberty to do any thing without fear: But this is not liberty poperly, but licentiousness, which in reality is the greatest slavery.

Accordingly it follows, they themselves are the servants of corruption; that is, such as promise you a sinful liberty, are the greatest slaves to sin and corruption themselves. All sin is servitude and slavery; and when sin and sinners flatter men with the great opinion of liberty, it makes them the most miserable vassals, and the worst of slave; for so many lusts, so many lords, so many vices, so many tyrants has a sinner over him; for of whom a man is overcome, of the same is he brought in bondage. As when the conqueror brings the vanquished into captivity, he makes them slaves, and imposes on them vile and servile offices; in like manner, those lusts, by which sinners have been conquered and brought in bondage, they must needs be slaves unto. Is this liberty, to obey every lust as a petty slave? Call you this freedom, when a man cannot choose but sin? If to sin be the only liberty, they have no liberty in heaven; no, this is the service of corruption; a thraldom, not a freedom: for of whom a man is overcome, of the same is he brought in bondage.

By escaping the pollutions of the world, understand their renouncing of them in baptism; their conversion from Heathenism to the profession of Christianity, by the knowledge of the gospel. Now, if afterwards they return to it again, and are intangled in their idolatry, and other gross sins, their latter end is worse than their beginning, their Christian Heathenism worse than their old Heathenism.

Learn hence, That a person may forsake many gross and scandalous sins, and have a visible change and reformation wrought in his life; but, not being a thorough and prevailing change, he is still in an unsafe state; his latter end may be worse than the beginning.

As if the apostle had said, The sin and misery of these men had been far less, if they had never known the way of righteousness revealed by the gospel of Christ, than after they have known it, to forsake the practice of holiness, which by their baptismal profession they had obliged themselves unto.

Learn hence, That to sin against light and knowledge received in and by the gospel is a very heinous aggravation of sin. The condition of persons simply ignorant is not so sad by far as theirs who have been enlightened, and yet afterwards have apostatized. A relapse is ever more dangerous than the first sickness, more soon incurred, more hardly cured. Wo to those that relapse from God to the world, from truth to error, from grace to vice; their latter end will be worse than their beginning, if they recover not themselves again by timely repentance.

Observe here, The odious character given of apostates; the apostle compares them to dogs and swine, who, though washed in the water of baptism externally, yet their natures were never internally renewed by the Holy Ghost, as Christ's sheep are. All the outward reformation of life which is found in unrenewed persons, is but like the washing of a swine, which you may make clean, but can never make cleanly; upon occasion it will again to the mire; make the swine a sheep, change its nature, and it will never delight in filth more; but whilst it retains its filthy nature, it will delight in filthiness. Dogs that have disgorged their stomachs are dogs still; and swine washed are swine still. No wonder then if temptation draw them to return to their vomit, and mire again.

O our God! as thou hast outwardly washed us in baptism, do thou inwardly renew us, and thoroughly sanctify us by thy Holy Spirit: as we are the workmanship of thine hands, make us also the sheep of thy pasture, that our love to purity may daily more and more increase: That when apostatizing sinners return to their vomit with the dog, and to the mire with the swine, and so draw back unto perdition, we may be of the number of those that persevere to the salvation of ours souls. Amen.

¶The ſecond Chapter.

But there were falſe Prophetes alſo amōg the people, euen as there ſhalbe falſe teachers among you:

ALL true Prophecie hath his proceedyng from the holie Ghoſt, and ſo hath had frō the beginnyng of the worlde, and ſhall haue till the ende of the ſame: ſo that nothyng is to be preached, but the ſound and ſincere Worde of God. Howbeit it hath alwaies béen ſeen, that as there haue been true Prophetes, ſincerely vtteryng the pure Woorde of the Lorde, ſo haue there ſtill been falſe Teachers, and malicious Seducers: And ſhall ſo hencefoorthe continue till the ende of the Worlde. When ye therfore haue the true Worde of God, thinke none otherwiſe, but yt ye alſo ſhall haue falſe Teachers. This admonition maie ſtand for a generall and infallibe rule: that whereſoeuer the Worde of GOD is ſincerely preached and taught, there alſo by and by ariſe falſe Teacher's, and diſſemblyng Hypocrites. The reaſon is, becauſe although the Worde bee preached to all, yet doe not all embrace and beleeue it. Thei that beleeue it, doe followe it, and conforme their liues thereafter. But the greater number, whiche bee thei that beleeue not, dooe conſtrue and take the ſame Woorde in a falſe ſenſe, contrary to the true meanyng of the holie Ghoſte, and thereof it commeth to paſſe, that there ſpryng and growe vp ſo many falſe Teachers. But ful ſlenderly haue we heretofore harkened vnto this admonitiō: For what dreames ſoeuer haue been obtruded and preached vnto vs, wee raſhely and without iudgement haue been readie to accept, embrace and allowe the ſame. And by this meanes wee haue ruſhed headlong into ſuche a brainſicke doltiſheneſſe, that wee haue verily thought the Pope, with the rable of his Chapleins and Mūkiſhe Clergie could not erre. And thei whiche ſhould and ought to haue kept vs from errour, were the firſte, that taught this doctrine vnto vs. Here wee learne, that wee are vnexcuſable, if wee beleue amiſſe, or followe and allow any falſe and erroneous doctrines: ignoraunce ſhall not excuſe vs, ſeeyng wee haue been ſo diligently warned aforehande. And God hath expreſſely charged, that euery one ſhould bee able to iudge of that whiche is preached, and to giue a reaſon of the doctrine, whiche he hath receiued: if wee neglecte or make ſmall accoumpt thereof, wee are in a forlorne caſe, it ſhal not auaile vs (I ſaie) to plead ignoraunce. The daunger is no leſſe, then the hazarde and loſſe of the ſaluation of our own Soules. And therefore it behooueth eche one to knowe whiche is the true Woorde of God, that he maie adhere and cleaue vnto it: and whiche is falſe doctrine, that he maie flee and eſchue it.

Of ſuche kinde of admonitions, that we ſhould take heede of falſe doctrines, wee haue in many places of the Scriptures greate ſtore. Sainct Paule in the laſte Sermon that he made to the Epheſians, when he tooke his leaue of theim, and was now readie to departe toward Hieruſalem, forewarned theim of theſe thynges, ſaiyng: I knowe, that after my departyng▪ greeuous Woolues ſhall enter in among you, not ſparyng the flocke: And of your owne ſelues ſhall menne ariſe, ſpeakyng peruers thinges, to drawe Diſciples after them. Act. xx. Chriſt alſo foreſheweth no leſſe to his Diſciples. Math. xxiiij. When any ſhall ſaie to you, Loe, here is Chriſt, or there, beleeue it not. For there ſhall ariſe falſe Chriſtes and falſe Prophetes, and ſhall ſhewe greate ſignes and wonders, ſo that if it were poſſible, thei ſhould deceiue the verie electe. Againe S. Paule j. Timo. iiij. hath theſe woordes: The Spirite ſpeaketh euidentlie, that in the latter tymes ſome ſhall departe from the Faithe, and ſhall giue heede vnto Spirites of errour, and doctrines of Deuilles, whiche ſpeake lyes through hipocriſie, and haue their Conſciences burned with an hote yron, forbiddyng to marie, and commaundyng to abſtaine from meates, whiche God hath created to be receiued with giuyng thankes, &c. As theſe premonitions were bothe vehemently and ſeriouſly vttered, ſo ought we to haue taken more heede, and to haue been the wiſer in looking to our ſelues. But we haue had no regard to theim, thei haue little or nothyng auailed vs: yea, we haue ſuffred our ſelues ſtill to be wilfully ſeduced and nozzeled in errour. Let vs now ſee, who theſe falſe Teachers are, of whom S. Peter here ſpeaketh. Truely I doe thinke it was not without the ſinguler and hidden councell of God, that our Popiſhe Prelacie were called and tearmed by the name and title of Teachers and Maiſters, to the ende euery one might plainly ſee who thei were, whō S. Peter meant. For he vſeth here the ſame verie woorde, Falſe Teachers, or falſe Doctours and Maiſters: he ſaieth not, falſe Prophetes or falſe Apoſtles.

Whiche priuilie ſhall bryng in damnable hereſies.

HEreſies, Sectes, vowed Orders, and Profeſſions of life, he therefore calleth damnable, for that, who ſoeuer haltereth hym ſelf into any of the ſame, is in a damnable caſe, and in the ſtate of perdition. Thei ſhall priuillie (ſaith he) bring in Hereſies and Sectes. For thei ſhall not openly detecte the Goſpell and Scripture of falſhood, nor directly charge it with vntruthe, for that were a cleane contrary courſe, and would flatly & altogether marre the drift of their malicious plat: but thei ſhall vnder pretence of greate cloked holineſſe, ſtill retain the names of God, Chriſt, Faithe, Churche, Baptiſme, Sacramentes, and ſuche like: and ſhall bee contente to ſuffer the ſame to bee honoured and reuerenced: But vnder theſe names thei ſhall ſ[illegible: 1 letter]ilie creepe in, and priuilie foiſte in doctrines of their owne forgyng and ſtampe, altogether diſcrepant and derogatorie from the right honour and worſhip that is due vnto God. And therefore there is greate difference, betweene preachyng directly againſt Chriſte, and preachyng couertly and hypocriticallie vnder colour of truely worſhippyng Chriſte. As for example, if I ſhould thus preache: Chriſte is the Soonne of God, perfect God and perfect manne, and he that beleeueth in hym, ſhalbee ſaued: this preachyng is true and aduouchable by the Goſpell and Scriptures. Now, if another ſhould come and preache thus: Chriſte is not the Sonne of GOD, neither was he euer incarnate, and Faithe doeth not Iuſtifie: this maner of preachyng were moſte falſe, and moſte directly contrarie vnto all truthe. But of ſuche plaine and palpable godleſſe doctrine, S. Peter doeth not in this place ſpeake, neither dooe our Papiſtes and Munkiſhe Mawmettes ſo groſſelie deale: but thei priuilie coigne a counterfaicte kinde of doctrine, and foiſte it in among vs, in ſteede of true and ſounde religion. As when thei ſaie thus: It is true that Chriſte is bothe perfecte God, and perfecte Manne, and that he ſuffred death for our ſinnes, in whom whoſoeuer beleeueth not, cā not be ſaued. Theſe and ſuche like Articles, as thei affirme to bee true, ſo doe thei holde, that thei appertaine and ſerue for the vulgare and common ſorte of people. Lett vs therefore (ſaie thei) inſtitute ſome perfecter waie and preciſer trade of Life. Let vs binde men by Vowe to Chaſtitie, to Pouertie, and to an Obedience to their profeſſed Rules, let vs teache them to builde Abbaies, Monaſteries, Celles, and Hermitages, and lette vs flatly perſwade them, that if thei zelouſly and deuoutly doe the ſame, thei ſhalbe ſure, aſſone as the breathe is out of their bodies, to goe ſtraight to Heauen. When theſe and ſuche like dotages are preached, and colorablie inſtilled into mennes myndes, that there is nothing more excellent & bleſſed then Virginitie: nothing more meritorious then counterfaite & feigned Obedience: that Mū kes and Freers liue a farre better and perfecter life then others. Here in theſe poinctes there is no open defiaunce in flat woordes, made againſt the ſinceritie of Chriſtian doctrine: herein is neither Faithe nor Baptiſme expreſſelie denied, neither yet doe thei renounce or denie Chriſte to bee the Sauiour of the Worlde: but yet (neuertheleſſe) the doctrine of truthe is here couertly impugned, and clouded with deuiſes of mannes owne inuention: and menne are thereby drawen and ſeduced from the right waie, and are brought to an ouerweenyng and ſelflikyng of theimſelues, truſtyng in their owne Merites, Woorkes, and rotten Ceremonies. Thei beleeue that Chriſt the Sonne of God, in his humanitie ſuffred death, and roſe againe the third daie, & that he is the Sauiour of the worlde, &c. but thei doe not firmely and onely truſt in hym: for if thei did, thei would not ſo ſcrupulouſly bee tied to their owne Lowſie traſhe, and beggerly Traditions.

After the ſame maner, did thei beare the Laitie in hande, that they could not attaine to ſaluation, except they did after their directions. Ye are Chriſtians (ſaie thei, we confeſſe) but this is not enough: ye muſt doe ſuche and ſuche good workes: ye muſt build Churches in the honor of this and that Sainct: ye muſt erect and founde Monaſteries and Abbayes: ye muſt buie certaine Trentalles of Maſſes to be ſaied or ſong for you: ye muſt pyue awaie your ſelues with faſtyng and ſuche like. Thus haue the ſéely poore people been beguiled, and thus haue thei been perſwaded and brought to ſhew themſelues as well likers of theſe trumperies, thinkyng it to be the Kynges high waie to heauen: and theſe rotten workes of blinde deuotion to be of all workes the beſt, becauſe they ſawe them which caried the tytle of the Church, to allowe and followe the ſame: ſo that in proceſſe of tyme, there grewe to bee as many Factions, Sectes and Religions as there were Cities, yea, almoſte as there were Men. Whereas they ſhould rather haue taught them thus: Ye are Chriſtians, aſwell as thei that bee an hundred myles diſtant from you: ye haue all one Chriſt, one Baptiſme, one Faith, one Spirite, one Worde, one God: there is no worke that ye of your ſelues are able to doe towarde your ſaluation, or able to bring you to the perfection of a right Chriſtian. If this Doctrine might generally bee preached, men ſhould be kept in the fellowſhippe and vnitie of one Common Faith, neither would there bee any difference at all in thinges appertainyng to God, but all would be alike: and one the ſame that an other is. This Communion and vnitie thei haue broken and diſioynted, in that thei ſeduce and miſleade vs, in teachyng vs that wee muſt merite heauen by our Workes: drawyng vs thereby from Faith to our own Phariſ[illegible: 1 letter]icall deedes. S. Peters wordes therefore if he bee well marked, ca[illegible: 1 letter]ie this meanyng: There ſhall ariſe among you, Sophiſticall Scholemen, Doctors, Teachers, Prieſtes, Munkes, and ſuche like, beyng the very offall and Skumme of the Worlde, who ſhall bryng in pernicious ſectes, odible orders, damnable hereſies, and ſeduce the Worlde with their lying and falſe Doctrines. Theſe, theſe, (doubtleſſe) are thei of whom the Apoſtle here ſpeaketh. For thei are all thus perſwaded and verely beleeue, that their willfully Profeſſed Orders are meritorious to thē, and ſhall bryng them to ſaluation: and perſwade others alſo to put confidence and truſt in them. If this were not their opinion, who would thinke but thei would rather liue free abroade, then (as thei do (cage and empound themſelues in their Cloyſters, as it were in Priſons.

Euen denying the Lorde that hath bought them.

THei are readie to ſaie, that thei doe not denye the Lord: but if this queſtion be demaunded of them: what thei meane or what they ſeeke to get through theſe their vowed Profeſſiōs, if thei beleeue (as thei ſaie thei doe) that they are redéemed by Chriſt, and that their ſinnes are waſhed awaie by his bloud: Thei will quickly aunſwere, that (forſooth) Faith alone is not ſufficient, and therefore they muſt haue the helpe of good Workes. Thus with mouth they confeſſe God, and in harte flatly renounce hym.

Conſider alſo what pithie and vehement words S. Peter here vſeth. They denye (ſaieth he (the Lord that hath bought them. Thei ought to bee ſubiect vnto hym, as vnto their ſupreme Souereigne Lord, whoſe inheritaunce thei are. Now, they dooe beleeue that he is the Lorde, and that he redeemed the worlde by the ſheadyng of his precious bloud: but that he redeemed them, thei cannot nor doe not beleeus, neither dooe thei acknowledge and take hym for their Lorde: for thei ſaye and confeſſe, that he hath bought and redeemed them, but yet thei are not perſwaded that that is enough and ſufficient: becauſe thei muſt (thei ſaie) diſcharge and ſatiſfie for their ſinnes by their Works. To whom, this anſwere maie wel be made: If thou canſt doe any worke to take awaie thy Synnes, what good hath Chriſte by his death doen vnto thee? For there can not bee twoo Chriſtes to take awaie Synnes. Hee (as good right it is) muſt bee acknowledged to be the onely Redeemer and taker awaie of Sinnes. Whiche beeyng graunted to bee true (as it is moſte true) thou thy ſelf canſt dooe no maner of worke to take away thy ſinnes. If thou do goe about or think any whit by thy works to merite Heauen, thou canſt not truly ſaie, thou beleeueſt that he taketh awaie thy Sinnes. And this is flatly to denye Chriſte. For although theſe fellowes doe acknowledge Chriſte to bee the Lorde, yet doe they denye that he bought them. Thei beleeue that he ſitteth in heauen, and is Lorde: but the takyng awaie of Sinnes, whiche is his proper and peculier office, thei nippe and take quite from hym, and attribute it vnto their owne woorkes: and by that meanes, leaue nothyng to hym but the bare name and tytle: aſcribyng his power, woorke, vertue and office vnto themſelues. And therefore Chriſt moſte truely foretolde, that there ſhould come many in his name and ſaie, I am Chriſt, and ſhal deceiue many. Math. xxiiij. Mar. xiij. For theſe Iuſticiaries and Meritemongers thus tying Saluation to Woorkes, ſhewe foorth in their ſo doyng (as though they ſhould ſaie) not I am [called] Chriſte, but I [am] Chriſt. Whereby thei ſnatch and applye vnto themſelues that office, whiche is onely proper and peculier vnto Chriſt: and ſo thruſt Chriſt out of his ſeate, and place themſelues therein.

This is ſo euidently knowen, that no man can truely denye it. And therefore worthily doeth S. Peter tearme them damnable & pernicious Hereſies, for thei leade a man ſtraight to Hell, inſomuche that I greatly feare, leaſt in a thouſande of them, there is ſcarcely one ſaued. For whoſoeuer of them wilbee ſaued, muſt quight abandon himſelf and all that of himſelf he hath or can doe: yea he muſt franckly confeſſe and from the harte pronounce theſe wordes: The rules of my vowed Obedience are nothyng worth, my Chaſtitie can not ſaue me, my workes can not take awaie any parte of my Sinnes &c.

And bryng vpon themſelues ſwift damnation.

THeir damnation ſhall come vppon them ſooner then thei thinke: although God ſeeme to deferre his commyng, and to tarie long, yet will he haſten his iudgment, and come tyme enough to their coſt. But this ſhall not bee corporallie and viſiblie to the eye, but ſo and in ſuche ſorte as it is ſett downe in the l.v. Pſalme. They ſhall not liue out halfe their dayes: that is, Death ſhall catch holde of them ſooner then thei think, ſo that thei ſhalbe driuen to ſaie as Ezechias did: Eſay. xxxviij. I ſaied in the middeſt of my daies, I ſhall goe to the gates of the graue. As if he ſhould ſaie: O Lorde God, is Death come vppon mee ſo ſodainly? For thei that liue without faithe, are loath to dye: the longer they liue, the more they deſire to liue: and the more of this painted holineſſe that hath appeared in them, the terribler and dreadfuller is Death vnto them, namely to thoſe that haue ſuch tender & ſpiced conſciences, & exerciſe and afflict themſelues in theſe woorkes of their owne, whiche they take to be meritorious. For it is vnpoſſible, that any man ſhould ouercome Death by any humaine ſtrength. Whereſoeuer Faithe is not, there muſt the conſcience needes tremble and diſpaire. But where Faith is, there Death ſeemeth many times to tary too long ere he come: whereas to the Faithleſſe and vnbeleeuyng, it alwaies commeth ſooner then thei would haue it.

Sainct Peters meanyng therefore is, that thei whiche ſet abroache ſuche Sectes and Hereſies, and conſequently denye Chriſt, dye moſte vnwillingly, and that with horrour and deſperation. For it can not otherwiſe bee, ſeyng thei ſtand doubtfull of their ſaluation, vſing theſe or ſuche like tearmes: Who can tell whether God wilbee mercifull vnto mee and forgiue me my Sinnes or no? And thus while thei ſtande in doubte, with theſe wordes, [Who can tell? and who knoweth] their conſciences can neuer be merie nor quiet. And the longer that thei continue plunged in this waueryng doubte, the more terribler ſtill will Death bee vnto them: whiche can neuer bee ouercome, vnleſſe ſynne and guiltineſſe of conſcience be firſt taken awaie. Sodaine Death therfore, deſtruction and damnation ſhall come vppon them, ſo that thei ſhall alwaies remaine in perpetuall death.

And many ſhall followe their damnable waies,

THat this hath come to paſſe accordyng to Peters prediction, all men well knowe. For there were almoſte no Parents, but thei deſired and were willyng, to make ſome one of their Children either a Prieſt, or a Munke, a Nunne, or ſome like ydle Votarie. Therefore fooliſhe Fathers made fooliſher Children: while they miſlikyng and beeyng wearie of the troubles, diſquietnes and diſcommodities of Matrimonie, meant hereby to eaſe and ridde their children from the ſame, by tying them thus to a vowed Profeſſion, thinkyng thereby to make them liue both quietly, ydlie and delicately. Wherein thei ſhewed themſelues merely ignoraunt, what an holy thing Mariage is, and how bleſſed the troubles and greeues thereof are. Sainct Peter therfore in theſe wordes foretolde, how the worlde ſhould bee peſtered with Prieſtes, Munkes, Nunnes and Votaries. To whiche Profeſſion moſt of the Youth of the worlde betooke themſelues, euen as if it had bin into the clutches and clawes of the Deuill: ſo that (alas) too truely hath S. Peter foreſhewed, that theſe damnable waies ſhould bee followed of many.

By whom the waie of truth ſhalbe euill ſpoken of,

AND this alſo wee both haue ſeen, and at this daie in many places of the Worlde dooe ſee to come to paſſe. For, he that feareth GOD, and ſtudieth to leade a Chriſtian life, is ſure to bee euill reported of, rahated and deteſted: and the true ſyncere profeſſion of the Goſpell ſhal not eſcape the rancorous note of ſpightfull reprehenſion, but hee ſpurned againſt and ill thought of, as though it were Hereſie and Errour. If any man in zeale of truthe ſhould preache and tell them, that their Sectes bee contrarie to the doctrine laied downe in the Goſpell, for that, thei carie men awaie from Faithe to Workes, thei ſtraightwaies with open mouth crye out againſt him, and ſaie: Accurſed art thou, for thou ſeduceſt the worlde. They heinouſlie alſo blaſpheme God, toſſyng and turnyng the wordes of Chriſte which waie thei liſt, to ſerue their owne turnes: of expreſſe Commaundementes, makyng Conſultations, Counſailes, deliberations, and diſpenſations: forbiddyng that whiche Chriſte plainly allowed, and did: and makyng that to bee as Sinne, which is no Sinne: yea whoſoeuer he bee that ſpeaketh againſt theſe their blaſphemous treacheries and enormious prankes, ſhalbe ſure to bee condemned and burned to aſhes. For the waie of truthe is a right vertuous life and ſyncere conuerſation without any halting or hypocriſie. This truth beeyng onely ſett downe in the Worde of God, and by faith firmely beleeued, is that waie wherein all true Chriſtians ought to walke. Which waie and truth, theſe fellowes can not in any wiſe abide, but blaſpheme, reuile, ſlaunder and condemne it, to the ende they maie eſtabliſhe, extoll, magnifie and mainteine the peeuiſhe pedlarie of their owne ſhameleſſe Sectes.

And through couetouſneſſe ſhall they with fained wordes make marchandiſe of you,

COuetouſneſſe for the moſte parte is the companion of Hereſie: Theſe ſowers of fa[illegible: 2 letters]e doctrine generally haue chiefeſt reſpect vnto their bellie, as in our daies hath been manifeſtly ſeen. For none of them would either patter up a Maſſe of mumble vp their Vigiles (as thei called them) without money. Among them, no peine, no Pa[illegible: 1 letter]er [illegible: 1 letter]oſter▪ No [illegible: 1 word] nor Colledge, no Monaſterie nor Freerie was erected and peopled, till order was taken for their maintenaunce, and that euen riotouſly and abundantly: neither was there any of theſe Houſes, that for Gods ſake onely, would doe any thyng for any man. Money muſt be had, without it there was no dealing, if purſe were penileſſe, there was nothyng to bee gotten at the handes of theſe pitifull Lurdaines, and holie Maiſters. But where true Faith beginneth to be preached, there is very little money ſtirryng, it bryngeth no ſtoare of pence at all: for then downe goe Pilgrimages: Bulles and Pardons will not bee bought of any man, Abbayes and Nunneries are not eſteemed: vpon all whiche (notwithſtandyng,) more then halfe the wealth of Chriſtendome was beſtowed: and no profite at all redoundyng or commyng thereof to any man, ſauyng onely to theſe greaſie Prieſts, Munkes, Freers and Nunnes. But by what waies and meanes doe thei thus ſcrape together and rake to themſelues, ſo muche money? With fained woordes (ſaieth S. Peter) ſhall they make marchandiſe of you. For they haue coigned certaine ſmooth ſpeeches to ſerue their turnes, whereby to cozen men of their money: as when thei ſaie: If thou wilt beſtowe ſo many hundreth Crounes vppon our bleſſed Ladie, or vpon this or that Sainct, thou ſhalt therein doe a merueilous meritorious woorke: thou ſhalt buye therewith ſo many Pardons: and for ſo many thouſande yeres: thou ſhalt haue cleare remiſſion of all thy Sinnes: and finally thou ſhalt deliuer ſo many of thy Freendes Soules out of Purgatorie &c. Theſe and ſuche like wordes are deuiſed and feigned for none other purpoſe, but to picke mens purſes, and gleane their money from them. For in all theſe triflyng traſhe, which thei ſell ſo deare, and where withall thei ſcratch together ſuche huige Summes of money, there is not a mite of merite grace or remiſſion of Sinnes, how muche ſoeuer they boaſt & wreſt the holie and precious Worde of God, to bleare the eyes of the Worlde, and to ſerue their auaritious appetites. So alſo of the Sacrament of the bleſſed bodie and bloud of Chriſte, what other thyng practized they, but a ſhameleſſe marchandyzing? for they vſed the ſame in a maner to none other purpoſe, but as a baite to catche men, and to wryng money from them. Iudge and conſider now (good Reader) whether ſainct Peter many hundreth yeeres agoe, hath not notably and liuely ſet forthe and deſcribed our holie Romiſhe Clergie with their vſuall properties.

Whoſe iudgement long agone is not farre of, and their damnation ſleepeth not.

THeir iugglyng & paltrie (for that is S. Peters meaning) ſhal not alwayes cōtinue in ſuch iolitie, neither ſhal thei choppe and chaunge and vſe marchandize of you euer: when thei are come to their higheſt ruffe and ſtatelineſſe, then ſhall they haue a ſodaine downefall, and a heauie iudgement and deſtruction ſhall quicklie light vpon them. It is euen now at hande, they ſhall not eſcape. As S. Paule alſo ſaieth ij. Tim. iij. Their madneſſe ſhalbee euident to all men, that thei maie be confounded. God open their eyes and graunt thē grace to turne vnto hym by true and earneſt repentaunce, and to forſake and deteſt theſe their wicked and fruictleſſe Sectes: ſith they here maie learne, that they are nothyng els then Sectes of perdition and condemnation. For albeit there bee ſome, not altogether peruerted and deſperatelie ſeduced in theſe Sectes, yet are the Sectes themſelues nothyng els then vndoubted and certein Sects of damnable perdition. After this ſorte therefore hath S. Peter here deſcribed the filthie and wicked life of theſe Popiſh Monſters, which he ſawe would come to paſſe, after the ſyncere Doctrine of the Goſpel preached by yt Apoſtles. Now, laieth he before our eyes three ſtraunge and terrible examples of them whom God hath condemned and in his iuſtice puniſhed: to wit, the Aungelles, the whole Worlde, and the Cities of Sodome and Gomorrhe.

For if God ſpared not the Angels that had ſinned, but caſt them downe into hell and deliuered them into chaines of darknes, to be kept vnto dānation:

IN theſe words S. Peter terrifieth thē that liue in ſecuritie, and wilfully wallowe in their wickedneſſe: as we ſee in thē whiche bee the Popes ſworne Suppliantes, and are deepely drowned in the dregges of his filthy Traditions: for thei looke ſo bigge, and vaunt thēſelues ſo impudentlie, as though thei would treade whom thei liſte, vnder their feete. S. Peter therefore in this place ſpeaketh to this purpoſe, as if hee ſhould ſay: Is it not a meruailous malapert ſaucineſſe, and preſumptuous boldneſſe in them, thus impudently to ſeeke to eſtabliſhe and maintaine by force and violence, their Heiliſhe impietie? as though thei thought that GOD were in awe to theim, and that he would ſpare and winke at theim, who ſpared not the Aungelles. As if he ſhould ſaie: The verie Sainctes and holie ones are wonderfullie afraied to ſee ſo ſeuere a Iudgemente, namely in that, GOD ſpared not his excellent Spirites, and moſte noble Creatures, which were farre perfecter and wiſer then wee, but bindyng theim in Chaines of darkeneſſe, caſte them into Hell. This is that ſeuere Iudgement and dreadfull damnation, wherein the priſoners appoincted to the ſame, are kept in Chaines, and can not by any meanes eſcape out of the handes of God, but are kept in holde, to bee throwne into vtter darkeneſſe, whereof Chriſt ſpeaketh in the Goſpell. Math. viij.xxij. and xxv. Here alſo doeth S. Peter ſhewe, that the deuilles haue not yet that puniſhement laied vpon them, wherevnto thei are condemned. but remaine and continue in obſtinacie and deſperation, lookyng euery minute and momente for their Iudgement: euen as a Felon or other malefactour that is condemned to die, and deſpairyng of any releaſſe, hardeneth hymſelf in obſtinacie, and groweth ſtill worſe and worſe. The puniſhement wherevnto thei are iudged, is not yet laied vpon them, but thei are kept for it, in chaines of darkeneſſe, that is, in their malicious obſtinacie of miſchief and deſperation.

Neither hath ſpared the olde Worlde, but ſaued Noah, the eight perſon, a Preacher of righteouſnes, and brought in the floud vpon the worlde of the vngodlie.

THis example alſo is ſo terrible, and ſo full of horror, as none in the whole Scripture more: beeyng able to appall and ſhake the conſcience euen of him that is right ſtrong in Faithe. For when this and ſuche like places of Scripture, and ſuche ſharpe Iudgemētes of God, come into a mannes minde that is diyng, who in his harte deepely conſidereth theim, how can hee but tremble and ſhake, and be brought to the verie brinke of deſperation, vnleſſe his Faithe be moſte ſtrong and conſtant? For what man is he in all the worlde, that would not be merueilouſly daunted and diſmaied, to conſider how that emong ſo many thouſandes of men, as were then in the worlde, no mo ſhould be ſaued aliue but eight perſones? And what had thei committed, thinke ye, why God ſhould ſo in his ſeuere iudgemente at once deſtroye the whole worlde in the floud, drounyng bothe Men and Women, Maiſters, and Seruauntes, Yong and Old, Beaſtes of the field, and Birdes of the Aire? Forſoothe, the cauſe of ſo generall a deſtruction, was their wicked and abhominable life. Noah was a iuſte manne, and a preacher of righteouſneſſe, he liued fiue hundreth yeres before the floud, what tyme GOD commaunded hym to builde the Arke, whiche he made within the ſpace of an hundred yeres after, and liued alwaies an holie and godlie life. Wherein wee are to note and conſider, what a Croſſe this good man bare, in what perilles, daūgers, and extremities he was lapped, when as he muſt in worde and deede openly profeſſe hymſelf a Chriſtian, that it, one that truely and vnfeinedly truſted in God. For it is not poſſible, that Faithe ſhould be Idle or lye hidde, without ſhewyng it ſelf openly to the Worlde before menne, aſwell in preachyng, as in ſinceritie and integritie of life. It is therefore verie like, that long before he was commaunded to builde the Arke, hee executed the office of Preachyng, and francklie vttered the Worde of God, and that not in one place and Region onely, but (doubtleſſe) in many other and ſundrie Countries. And therefore it could not be choſen, but that he ſuffred many, and the ſame verie greuous perſecutions: In ſo muche that S. Peter here ſaieth) it had neede to be a ſpeciall priuiledged protection, and a peculiar and Spirituall aſſiſtaunce from aboue, that ſhould in ſuche a deſperate and forlorne tyme, relieue and helpe hym: els had he been quickly diſpatched, and no waie could hee haue eſcaped death: For he that ſincerely and zelouſly preacheth the Worde of GOD, can not eſcape the enuious onſettes, and bitter battries of many, and that of them whiche cary the countenaunce of wiſedome, modeſt life and ſanctimonie. But when this holy manne had ſo long tyme in vaine continued his preachyng to the men of that Age, and thei neuer a whit repentyng their lewde life, but ſtill contemnyng the Word of God, and growyng worſe and worſe: GOD ſaied at length, after that hee ſawe their obſtinate perſeueraunce in Sinne, My Spirite ſhall not alwaies ſtriue with Manne, becauſe he is but fleſhe: his daies ſhalbe an hundreth and twentie yeres. Geneſ. vj. And a little after in the ſame Chapter. I will deſtroye from the Earth the Man, whom I haue created, from Man to Beaſt, to the creepyng thyng, and to the Foule of the Heauen, &c. Theſe wordes did Noah in his daiely Sermons preache, and beate into their heades: withall alſo buildyng the Arke, accordyng as God had commaunded hym, and that in the full ſpace of an hundreth yeres. But thei were ſo ſenſeleſſe of their eſtate, and ſo frozen in the dregges of their accuſtomed Synnes, that thei laughed him to ſkorne, and grewe ſtill more and more obſtinate and rebellious. The Sinnes wherefore God brought the Floud vppon the Worlde, as it appeareth in the ſame ſixte Chapter of Geneſis, were, that the Soonnes of God, that is, the Children of the holie Fathers, degenerated from the Faith and knowledge wherein thei had been trained & taught, For, ſeing the daughters of Mē that thei were faire, thei tooke them wiues of all that thei liked. Of whom were borne mightie Gyantes, and lawleſſe Tyrantes, whiche did all thynges accordyng to their owne luſtes, and as beſte liked themſelues. This was the cauſe, why God puniſhing their ſinnes, drouned the whole Worlde.

And tourned the Cities of Sodom and Gomorrhe into aſhes, condemned them and ouerthrewe thē, and made theim an enſample vnto them that after ſhould liue vngodly.

THis third example is of the fiue Cities, whiche God deſtroied, as we read Geneſ. xix. Ezechiel alſo in his xvj. Chapter, ſpeakyng hereof in the perſone of God, and appliyng his woordes by waie of vpbraidyng to Hieruſalem, ſaieth: This was the iniquitio of thy Siſter Sodom: Pride, fulneſſe of Bread, & abundaūce of Idleneſſe, both in her and in her daughters: neither did ſhe ſtrengthen the hande of the poore and needie: but thei were hautie and committed abhomination before me, therefore I tooke theim awaie, as pleaſed me. Sodome and Gomorrha and the Territories thereof, till the Lorde deſtroyed them, were as Moſes witneſſeth Geneſ. xiij. as the Paradiſe or gardein of the Lorde, aboundyng and flowyng with plentie of Wine and Oile: in theim all thynges that to the life of man were either neceſſarie, delightfull, or commodious, were in moſte aboundaunce to bee had, in ſo muche that the common ſorte beleeued, that God hymſelf had choſen it for his owne peculier habitation and dwellyng. And therefore as Moſes in the ſame Chapter ſaith, the people thereof were wicked, and exceeding ſinners againſt the Lorde, leadyng their liues accordyng to the leuell of their owne leude luſtes. Whiche inordinate, beaſtly, and wicked luſtes, their owne vaine curioſitie and the greate plentifull aboundaunce and Idleneſſe whiche thei enioyed, procured and brought vnto them. As wee at this daie by experience doe ſet, that the wealthier a[illegible: 1 letter]y Cities be, the wantoner and diſſoluter life the people therein lead: but where Famine, Penurie, or other extremities pinche, there the Citezeins are nothyng ſo muche giuen to looſeneſſe and Sinne. And therefore God vſeth to exerciſe, and enure thoſe that be his, and whom he loueth with hard cheere and ſlender pittaunces becauſe they maie the better walke in integritie of life.

Theſe therefore are the three dreadfull Examples, wherewith S. Peter threateneth the vngodlie: whiche he here aptly alledgeth and bringeth in, as fitlie hittyng the perſones of whō he here ſpeaketh: who (he ſaieth) liued euen as theſe Sodomites and Gomorrheans did: whoſe greeuous puniſhement is heere laied before them, for their greater terrour. And therefore theſe thynges agree in eche reſpect: and verie fittly are to be applied namely and ſpecially vnto the Pope, with his Cardinalles, Biſſhoppes, Munkes, Friers, Nunnes, and all the reſt of his filthie Spiritualtie, and rumpwood retinue. For thei beyng appoincted to be as it were Angels, & in the places of Apoſtles, truely to preache and expounde the Woorde of God, in ſteade of beyng ſuche Angelles (for the name Angell is a worde of Office, and not of Nature, ſignifiyng a Meſſenger, or an Embaſſadour: wherevppon all Preachers of the Truthe, who are the Meſſengers of GOD, are called in the Scriptures, Mala. ij. & j. Cor. xj. by ye name of Angels) thei do cary vs headlong with themſelues, into the dungeon of error, and quite reuolte from their loyall allegiaunce to GOD, by mere Pride and Apoſtacie, like theſe of whom S. Peter here ſpeaketh: aduauncyng theimſelues aboue God, and will haue no Lorde ouer them, but bee Lordes themſelues and of them ſelues. And yet will thei bee called Apoſtolicall, hauyng nothyng in theim, but onely a vaine braggyng ſhewe of the bare name and title: as heere afore in this Chapter, thei are named by the name Angelles, who properly are not ſo. This blaſphemous route therefore of Pope and Popelynges, for that thei haue conſpired with the Deuill againſt God, and denied hym that is their Creatour, are kepte faſte fettered in Chaines of darkeneſſe vnto damnation, whoſe Iudgement (as he ſaied afore) ceaſſeth not, neither dooeth their damnation ſleepe, although as yet it bee not fullie and completly come vpon them.

Againe, thei bee herein alſo like vnto the old Worlde, who although thei haue the Prophetes, and the Woorde of GOD preached vnto them, yet did thei blaſpheme and (as it were) defy hym: and as Moſes writeth of them, tooke to theim ſelues Wiues, accordyng to their owne luſtes and likynges, and became mightie Tyrauntes and Gyantes in the earth. Gen. vj. Now a little let vs ſee, whether all the properties and dealynges, reported by Moſes, to be in thoſe men of the old World, bee not nowe moſte manifeſtly reſiaunte and inueſted in our Popiſhe Clergie. For thei now be greate, mightie, and dreadfull Tyrauntes, thei liue of all menne moſte delicately, moſte riotouſlie, and euen as thei liſte theimſelues, thei haue moſte aboundaunt ſtore and plentie of all thynges, thei oppreſſe the Worlde, and with their tyrannous exactions, and bloodie cruelties ouercrowe all Chriſtendome: and yet maie no manne ſpeake one woorde, or once open his mouthe againſt them, no not Kynges and Princes. Againe, if thei bee diſpoſed to take a waie a mannes Wife, or his daughter from hym, thei maie with ſuche impunitie dooe it, that no man maie dare ſo muche as complaine of their violence: and if any doe complaine, yet are thei themſelues, the iudges of the matter, and ſo it ſhall be euen as good to ſaie nothyng at all: for amendes hee ſhall haue none at all. Finallie, by all the ſhiftes and driftes, by all the waies and meanes that thei can poſſibly deuiſe to pill and poll, robbe and ſpoile, rake and ſcrape, by coſonage, pillage, exaction, tribute, commaundementes, licenſes, depredations, and al other ſuttle trickes whatſoeuer, thei hale and pull, thei catche and ſnatche vnto theim, without hoe, without meaſure, without conſcience, without ſhame. And if any manne in any ſorte laye his lawfull claime, or touche any thyng, whiche thei pretende to be theirs, and whiche thei haue in theirs poſſeſſions, by and by thei bawle and barke, howle and crie againſt hym that the ſame thing ſo claimed is Spirituall liuelihoode, Spirituall patrimonie, & the goods of the Church, which hath and ought to haue and enioye a free immunitie, ſo that no manne may or ought ſo much as once to touche them. But thoſe, that ſincerely preach the worde of God, and charitable reprehende their looſe and diſſolute life, denouncyng and declaryng vnto them the iudgementes of God, that tarieth them ſuche: preachers of Iuſtice (I ſaie) can thei not abide to heare, but mocke and ſkorne them: and not onely ſo, but alſo cruelly perſecute, impriſon, baniſh, kill and murther them. But their Style and Tytle [to bee called Spirituall fathers] as theſe others in the daies of Noah were called the Sonnes of God, thei holde faſt with toothe and naile: and needes will they rule all the roſte with mere violence, force and power, euen as thei liſt themſelues. But in the ende (notwithſtandyng) they ſhall periſhe and bee deſtroyed, whereas the true Preachers of the Woorde of God (who are reſembled to Noah) are ſaued, kept and preſerued.

Thirdly, as the Countrey wherein the Cities of Sodome and Gamorrhe ſtoode, flowed moſte abundantly with ſtoare of all thinges that the Earth yeelded, ſo that the Inhabitants thereof liued ydlie, giuyng themſelues to nothing but banquetyng, drunkenneſſe and belly cheere, without lendyng any reliefe to the poore: ſo alſo fareth it with the ſtate of this pompous Clergie. The beſte landes, the fatteſt ſoyles and fruictfulleſt groundes in euery Countrey haue thei gotten to their ſhares: the beſt Cities, the goodlieſt Caſtles, the richeſt reuenues, and cleareſt rentes haue thei catched into their poſſeſſiō: ſo that thei maie lye downe and ſleepe, ſhort, tipple, ſurphett and cramme, as long as thei liſt, and that of freecoſt: and as for eaſe, there is no kinde of people in the World ſo loytering and ydle, ſo ſlothfull and ſecure, as thei be, or that fareth more deliciouſly and daintilie without takyng any maner of paines, but liuing altogether by the ſweate of other mēs browes. And what commoditie is engendred of ſloth and ydlenes (ſpecially when it is ſo rooted in lazineſſe) wee can not bee ignoraunt. The Pope forbiddeth his forked Stalions to marie: and if any of them keepe a breedyng whore or twaine, that bryngeth foorth children, the Biſſhoppes then (forſooth) becauſe they maie not ſéeme altogether to winke at ſuch notorious crimes, aſſeſſe ſome pecuniarie puniſhment vppon them, and ſo for a little money they are not onely for this fact releaſed, but alſo permitted ſtill to keepe their Concubines as afore: as though this were a ſufficient remedie againſt the ſinne of fleſhly luſte. I will not here ſpeake any thyng of other their ſecrete, enormious and ſhameleſſe pranckes, whiche no modeſt and chaft mynded man can almoſte without bluſſhyng ſo muche as either heare or name.

To conclude: wee here ſee how S. Peter accoumpteth the ſtate of theſe Shauelinges no better, nor any otherwiſe then theirs of Sodome and Gomorrhe. For ſuch be the diſpoſitiōs and dealinges of al yt whole table of that viperous broode, that no good groweth from them to any: but catche and get all that thei can to themſelues, vnder a pretence and colour that what ſoeuer is giuen to them, is giuen to God: whom they haue alwaies in their mouth, the eaſilier to beguile the Worlde. And therefore as Sodome and Gomorrhe were burned to Aſhes, ſo ſhall they in the laſt daie bee conſumed and brought to nothyng.

And deliuered iuſt Lot vexed with the vncleanly conuerſation of the wicked,

WAS not this a merueilous abhomination in them, that they not onely committed all kindes of fornications and Adulteries, but other horrible factes and enormities alſo, whiche are not to bee named, and that openly, boldly, preſumptuouſlie and without all ſhame: inſomuch that thei forbare not the Angels that came to Lot: into whiche madneſſe thei ranne all hedlong together with one mynde and conſent, both young and olde, in euery corner and quarter of the Citie. Againſt theſe their diſordered dealinges the godly man Lot did daily preache, and reprehended them, but all in vaine. The more he exhorted them to amendment and repentaunce, the more they hardened themſelues in diſſolute life and deſperate demeanor, ſo that not findyng in them any hope of recouerie, he ſawe he might aſwell holde his peace as ſpeake. In the like deſperate caſe are we nowadaies: in whom (alas) there is no hope of better amendment: wee ſo turne the deafe eare to all good exhortations, and make ſo ſmall accoumpt of theim that giue vs good and godly counſaile out of the infallible Booke of God.

(For he beeyng righteous, and dwellyng among them, in ſeeyng and hearyng, vexed his righteous ſoule frō daie to daie with their vnlawfull deedes.)

HEre S. Peter deſcribeth what Croſſe this holie man was forced to beare, preachyng vnto ſuche deſperate and forlorne perſons, and bringyng vp his daughters in the Faithe of Chriſt and nurture of the Lorde: in whiche office, vocation and trade he zelouſly and inceſſantlie continuyng and liuyng there among them, was ſaued and preſerued from the deſtruction of the reſte, by the mercifull hande of Almightie God. Finallie, S. Peter concludeth and knitteth vp the matter, that he beganne withall: namely, how that the wicked are kept vnto damnation and torment at the daie of Iudgement.

The Lorde knoweth to deliuer the godly out of tentation, and to reſerue the vniuſt vnto the day of iudgement to be puniſhed:

IF God ſpared not the young World, when it was but newe, how muche more ſeuerely and ſharpelie will he now puniſh it, ſéeyng the Goſpell hath been ſo long tyme manifeſted and ſo openly preached? For there was neuer aforetyme ſuche light, as wee haue now ſince the propagation of the Goſpell enioyed, as Chriſte hymſelf ſaieth, Matth. xj. Woe be to thee Capernaum, which art lifted vp vnto heauen, but thou ſhalt be brought downe to hell: for if the greate workes which haue been done in thee, had been done among them of Sodom, they had remained to this daie. But I ſaie vnto you, that it ſhalbe eaſier for them of the Lande of Sodom in the daie of Iudgement, then for thee. But theſe comminations and threatninges maketh a greate ſorte at this daie neuer awhitt the warier and godlier after ſo muche and ſo long preachyng and teachyng. The wicked ſtil perſiſt in their rebellious waies, and vtterly contemne and care not for theſe or any the like reprehenſions.

And chiefely them that walke after the fleſhe, in the luſte of vncleanneſſe: and deſpiſe the Gouernemente: whiche are preſumptuous, and ſtande in their owne conceit, and feare not to ſpeake euill of them that are in dignitie. Whereas the Angells whiche are greater bothe in power and might, giue not railyng Iudgemente againſt them before the Lorde.

TO walke after the Fleſhe in the luſtes of vncleanneſſe, is to liue like vnto Beaſts accordyng to the likyng of ſenſuall appetite, and ſelfwill. As in the Popes Decretalles, wee ſee how all thynges be ſet doune, as it pleaſeth the Pope to appoincte: eche thing muſt [illegible: 2 letters]oupe and bee determinable by the doome of his lawleſſe Tyrannie: he and his adherentes haue wrinched, wreſted, and expounded all thynges, as beſte pleaſed theimſelues. And now loſte of all thei haue boldly pronounced, that the holie See of Roome can not erre. Not one of theim taught any thyng of Faithe or Charitie, but of dreames and dotages of their owne braineleſſe deuiſyng.

By Gouernemente and Dignitie, he meaneth Kynges, Princes, Lordes, and all Ciuile Magiſtrates, not the Pope with his Cardinalles and Biſhoppes, who ought to bee nothyng leſſe then Lordes: For Chriſte in the newe Teſtament appoincted none to be any otherwiſe then Seruauntes, & that one Chriſtian ſhould ſerue and helpe to benefite an other, and one to reuerence and honour an other. Saincte Peters meanyng therefore, is, that thei whiche boaſte themſelues to be of Chriſt, ſhould in all thynges be Subiecte and obedient to the Ciuile and externall Magiſtrate, and ſhould ſtande in awe of the power of the Sweard, beeyng Gods Inſtitution and Ordinaunce. Contrarie wherevnto, theſe Shauelynges in eche reſpecte dooe deale: who haue exempted themſelues from their due obedience to Ciuile Magiſtrates, and affirmed themſelues not to be ſubiect vnto them: yea, thei haue not onely exempted themſelues from this their due ſubiection, and lawfull obedience vnto the Magiſtrate, but thei alſo moſte arrogantlie haue made the Ciuile Magiſtracie ſubiect vnto thē, and haue trodden it vnder foote: And withall moſte impudently ſuffer theimſelues to bee called Lordes, ouer Kynges and Princes. The Pope alſo calleth hymſelf Lorde bothe of Heauen and Earth, and braggeth that hee hath in his handes bothe the Sweardes, the Spiritual and the Temporal, & that euery one ſhould fall doune before hym, and kiſſe his feete. Alſo ſaieth S. Peter, Thei feare not to ſpeake euill of theim that bee in dignitie. For it hath hitherto been but a plaiyng matter, and a tricke of ſmall regarde with the Pope, at his pleaſure to curſe Kynges and Princes, and to depoſe theim from their Regall crounes and aucthorities. And this to all Popes hath been a thing vſual and familier, to ſet Princes together by the eares, and to ſowe inextricable diſcorde, warre, and diſſenſion betweene them.

If any reſiſted or withſtoode this bloudie Tyrannie of theirs, hym thei ſhortly ſuppreſſed and ſnatched vp: not as one that had committed any thyng repugnainte or contrarie to Chriſtian Charitie, but as a rebellious Childe, and wicked member, that would not enthrall & ſubiect himſelf to the See of Rome, and kiſſe the feete of that Italian Prieſte the Pope: whoſe power thei affirme ſo farre to ſurmounte and excell the dignitie of any earthly Kyng or Ciuile Magiſtrate, as the Sunne in brightneſſe of light exceedeth the Moone, and as farre as the Heauen is higher then the Earth. Beholde howegregiouſly thei blaſpheme, and how impiouſlie thei lye. For thei which ought to be ſubiect, and to ſhewe all humble obedience vnto Kinges & Magiſtrates, to bleſſe thē and to praie for them (as Chriſte ſhewed obedience to Pilate, and paied Tribute vnto Caeſar) ſhake of the yoke of all obedience, and bee the aucthours and Seedemen of al Obſtinacie, Rebellion, Contempt, and Diſorder. Thei ought at the hearyng of any euill ſpoken againſt Princes and Magiſtrates, beyng placed in ſoueraigne dignitie, to tremble: But thei are ſo ſhameleſſe, ſo graceleſſe, ſo voide of reuerent awe and duetifull feare, that thei moſte ſaw[illegible: 1 letter]ily and malapertlie theimſelues without all feare, blapheme and ſpeake euill of theim. Not waighyng and conſideryng, that if the Angels whiche be of greate power and might, can not abide the heauie iudgement of GOD againſt theim, how muche leſſe then ſhall thei (wretched caitifes) be able to abide it, whiche boldly reſiſte and blaſphemouſly ſpeake euill againſt them?

But theſe, as brute beaſtes, led with ſenſualitie and made to bee taken and deſtroyed, ſpeake euill of thoſe thynges whiche thei know not, and ſhall periſhe through their owne corruption. And ſhall receiue the wages of vnrighteouſneſſe,

HE calleth them brute and vnreaſonable Beaſtes, for that thei haue not in them any ſparke of the ſpirite of God, neither giue themſelues to that ſpirituall function whereunto they are charged, but liue like filthie Swine, altogether ſwallowed vp in the beaſtly pleaſures of the fleſhe. Whereas he ſaieth, Thei are made to bee taken and deſtroyed, it maye bee vnderſtoode after two ſortes: either that they doe deuoure and deſtroye that whiche they haue taken, as the maner of Lyons, Beares, Hawkes, Egles and Vultures is (for after the maner of theſe Beaſtes, dooe our Polleſhorne Prelates take and catche to themſelues all wealth, honour, promotion, dignitie and preeminence that poſſibie thei can) Or els becauſe thei ſhalbe taken, caught, enſnared and made a praie to others, to bee deſtroyed, and (as it were) ſlaughtered in iudgement at the laſt daie.

As they which count it pleaſure to liue deliciouſly for a ſeaſon.

BEholde how angrie S. Peter ſheweth hymſelf to be with theſe Bellygods. They thinke, if thei maie liue delicately & ydly, and fare deliciouſlie, that then they are throughly happie, and haue raught to the tippe of their wiſhed deſires. This euidently appeareth in their owne Decretalles, wherein they pronounce hym the Sonne of the Deuill and an accurſed perſon, that dare preſume to touch or meddle with their pompous wealth and reuell, or with their pampered paunches and embolned bellyes. Wherein they ſo manifeſtly, ſo apparauntly, and in ſo good earneſt handle the cauſe of their Belly, that thei can not themſelues denye, but that their whole Canons and Lawes, and the whole pollicie of their Churche is purpoſelie directed to this ende, that they maie lye ſnortyng in eaſe and careleſſe ſecuritie, and liue in moſt abundant ſtoare of all thinges without either paine or labour, makyng others to labour in the meane while for them. And other cauſe to pretende and alledge for themſelues why thei ſhould thus dea[illegible: 1 letter]e, haue they none, ſauyng that (forſooth) thei muſt chaunt, ſing and pipe God a daunce in the Churche, or pray. But God hath expreſly commaunded all men without exception, that thei ſhould eate their breade in the ſweate of their owne browes, and vppon euery one hath he laied ſome burdens and troubleſome charges to exerciſe themſelues in from which; theſe our Lordly Rabbines and Maiſters would bee exempted, and by their good willes would do nothing but leane on their pillowes. And this is the greateſt blindneſſe and blockiſhnes that can be, to think that ſuche a beaſtly and ſhamefull life, is either good or worthie to be any waie dignified or had in any honor or eſtimatiō.

Spottes thei are, and blottes,

THeſe Drones and Humblebees in their own conceites thinke themſelues the Pillers and Ornamentes of the Churche, euen as the Sunne and the Moone are the beautie and ornamentes of the Heauen: they looke to bee accoumpted of all others the beſt, the nobleſt and the excellenteſt: euen as in the Worlde, Golde and precious Stones are of greateſt price and higheſt eſtimation. But S. Peter here in plaine tearmes calleth them foule Spottes, filthie Blottes and opprobrious Staines. For a true and ſincere Chriſtian life conſiſteth wholly in Faith, it ſerueth all men by loue, and beareth his Croſſe. This is the right colour and true beautie of the Chriſtian Churche: this is her ornament, glorie & renowne. But theſe Shauelings in ſteede of bearyng the Croſſe haue betaken themſelues to pleaſure: in ſteede of loue to their Neighbours, thei haue choſen delicacie, nyceneſſe, loue of themſelues, deſire of ſelf gaine and priuate commoditie: rakyng all thinges to themſelues, and not hauyng any regard or remorſe to ſerue any other bodies turne or benefite. And as for Faithe, thei knowe thereof nothing at all. They are therefore nothyng but Spottes and Blottes, of whom the Churche hath iuſt cauſe to bée aſhamed: becauſe for their ſakes ſhe is euil ſpoken of, and pitifully ſlaundered. Hereby me thinkes theſe our ſpirituall Tyrauntes are wel enough diſcouered, and ſufficiently reprooued.

Delytyng themſelues in their deceiuynges, in feaſtyng with you,

THE reliefe and ſuſtentation whiche at the firſte was giuen by charitable & deuout perſons, of mere Chriſtian loue, to bee as publique Almes, for the vſe of poore Widowes, fatherleſſe, and other ſeelie poore mēbers of Chriſt, becauſe there might bee no Beggers or any diſtreſſed with pinching penurie: all this whatſoeuer being giuen to this good ende, hath been ſince, conuerted into Freeries and Monaſteries: ſo that now theſe Shauelings doe there with crāme and pamper their owne paunches, and fare moſte deliciouſlie and liue moſte pleaſurablie: finallie thei affirme that all theſe doe properly appertaine vnto them, and that it is lawfull for no mā to reprehend or finde fault with them for it. But doubtleſſe, the holie Ghoſt can not abide, that the true Miniſters of the Churche ſhould liue in delicacie and ydleneſſe, vppon the gaine of other mens labours, or vpon that which is appointed for the ſuſtentation, ſuccour and reliefe of the poore, needie, impotent, and weaklyng.

Hauyng eyes full of adulterie,

FOR, this vicious effect can not chooſe but needes followe, when the bodie is ingluuiouſlie crammed and gurmandized with exceſſe of meates & drinks, and walloweth in eaſe and ſlothfull ydleneſſe. But what is the cauſe, that S. Peter here ſaieth not, that they bee Adulterours, but that thei haue eyes full of Adulterie. Truelie, his very meaning is this: Al their cogitations & thoughtes are ſtil vpon Whordom & Adulteries: their fleſhly deſires and inordinate luſtes can neuer with the diſſolute haunt of ſinne be ſatiſfied, glutted or wearied. And the cauſe is, for that thei are continually giuen to ryot, and bellicheere. To conclude, they boldly and impunely doe what thei liſt.

And that can not ceaſſe to ſinne,

FOR the Pope hath cōmaunded, that neither Prince nor other ciuile Magiſtrate preſume to controll or chaſtice that Romiſhe Clergie: whiche if thei ſhould attempt to dooe, he ſtraightwaies excommunicated them. The cenſure ouer them, muſt bee referred to their Ordinaries and Biſſhoppes: who beeyng lewde and vicious themſelues, winke at the ſhameleſſe and enormious villanies of others. In this ſorte therefore, they haue exempted themſelues from vnder the power of the temporall Sword, ſo that no man dare withſtande or againſaie their lawleſſe luſtes and wicked proceedinges: thei liue ſo abhominablie, and ſo ſenſually, euen as the Gyantes and Tyrauntes did before the Floud.

Beguilyng vnſtable ſoules:

VNder this gaie & glorious ſhewe, which thei pretende in the whole courſe of their wicked life (as mumbling of Maſſes, chattering and chaunting, praiyng and ſinging) thei beguile and deceiue light and vnſtable ſoules, that want Faithe. And herehence it grewe that all men ſo deſired and wiſſhed to beecome Prieſtes, becauſe they liked that ſtate better then any other: and therefore the greateſt ſorte of Parentes thought themſelues happie, if they could traine and bryng vp their children to that profeſſion: ſo that within awhile this opinion was commonly receiued, that in this kinde of life, there wanted nothyng (nay rather al thinges moſte plentifully abounded) whereby they might bothe in this preſent Worlde liue commodiouſly and delicately: and againe, becauſe thereby thei were fully perſwaded in their conſciences that this was the very right high waie and ſtraight paſſage vnto Heuen.

But he that would ſomewhat more neerely ſifte the truth and founde the depth of this matter, ſhall (doubtleſſe) finde, that therein they ſought none other thyng, but how to fill the belly with delicious fare, and pamper this filthie ſacke of the fleſhe with exceſſiue ſuperfluitie and choyſe of the daintieſt Iunkettes.

They haue hartes exerciſed with couetouſneſſe,

AND this vice alſo is among theſe Shau[illegible: 1 letter]lynges ſo groſſely and openly c[illegible: 3 letters]mitted, that none almoſte euen of the blunteſt [illegible: 1 span] common people, but both ſeeth and complaineth of it. He doeth not ſaie (They are couetous) but they haue a harte exerciſed with couetouſnes, and through practiſe notablie enured and acquainted therewith. Whiche hereby euidently appeareth, in that they haue deuiſed ſuche a number of ſuttle ſhiftes and craftie conueighaunces, whereby they haue catched and gotten into their handes the wealth and richeſſe almoſt of the whole Worlde. Yea, whatſoeuer this rable of Monſters goeth aboute or taketh in hande, is nothing els but curſed couetyſe: it muſt bring money to their purſes, or els thei will not meddle with it. But their liues, behauiours, dealinges, practiſes and conuerſations be ſo generally to all the Worlde manifeſted, and euery man ſeeth them ſo readily bent to the fingeryng of money, and to catche by hooke or crooke, all that commeth to hande, that S. Peter needeth not to feare to bee herein reprooued, as though he had herein ſpoken vntruly of them.

Thei are curſed children,

BY this Trope or figure of the Hebrewe tongue, is aſmuche meant as if he had ſaied, They bee accurſed perſons, and vnder the malediction of God: ſo that with God they haue no ioye, nor conſolation, but become euery daie worſe and worſe, and encreaſe dailie in blaſphemie and hatred of God, bringyng the full meaſure of Gods heauie wrath vpon them. Theſe be very ſharpe and terrible ſaiynges. Whereby wee learne that it is more then high tyme for them to be diſpatched out of this horrible and execrable life. For if they bee tearmed and called by this moſt dreadfull tytle of the children of curſe, their caſe is moſt miſerable. When the high Maieſtie of GOD doeth thus greeuouſly reprooue, curſe and condemne, who is he that is able to abide it?

Whiche forſakyng the right waie, haue gone aſtraye,

THey ought to preache and teache the right waie, how wee ſhould by faithe cleaue vnto Chriſte, and by hym haue acceſſe vnto God: how by loue we are to help and further our Neighbours, and afterwarde how to beare the Croſſe, and paciently ſuffer whatſoeuer for this cauſe is layed vpon vs: whereas thei teach nothing els, but bidd and enioyne vs to gadde on Pilgrimage to this place and to that place, to profeſſe our ſelues Mūkes & to weare a Friers Weede: to become ſacrificyng Prieſts, to build Churches, & to giue exhibition and maintenaunce for Maſſes &c. By theſe meanes they drawe men from Faith, to Workes of their owne appoynctment, no maner of way auaileable or profitable to our Neighbour.

Following the waie of Balaam, the ſonne of Boſor, whiche loued the wages of vnrighteouſneſſe. But he was rebuked for his iniquitie: for the dūme Aſſe ſpeakyng with mannes voyce, forbadde the fooliſhneſſe of the Prophete.

THis ſtorie is taken out of the xxij.xxiij. & xxiiij. Chapters of the Booke of Nombers. Wherein is mentioned how the children of Iſraell commyng out of Egypt, into the lande of the Moabites, Balak the King thereof ſent meſſengers into Syria to Balaam, to requeſt hym to come and curſe the people of Iſraell, whereby hee might bee able to ſmite theim with the Sword, and driue them out of his lande. Then came GOD vnto Balaam, and commaunded hym, not to curſe the people: wherevppon Balaam ſent awaie the Kynges meſſengers, and denied to goe with theim. But when the kyng ſente to hym the ſeconde tyme, and promiſed to giue hym greate wealthe, and to promote hym to greate honour, God permitted the Prophete to goe with them, but withall he commaunded hym to ſpeake nothyng, but what he ſhould direct and appoinct him to ſpeake. Then ſaddled he his Aſſe and went. And in the waie, the Angell of the Lorde ſtoode againſt hym, with a naked Sworde in his hande, whiche when the Aſſe eſpied, ſhe turned out of the waie, ſo that Balaam ſmote her, to turne her into the waie againe. Then the Angell of the Lorde wente further and ſtoode in a narrowe place, where was no waie to turne, either to the right hande, or to the lefte: where the Aſſe ſeeyng the Angell, with his Sworde ſtill drawen, thruſte her ſelf vnto the wall, and daſſhed Balaams foote againſt it: whervpon he ſmote her again· And at laſt, ſhe laie doune vnder Balaam: Wherefore Balaam was verie wrothe, and in a greate rage cudgelled his Aſſe with his ſtaffe. Then God opened the mouthe of the Aſſe, that ſhe ſpake in the voice of a manne, and ſaied: what haue I dooen vnto thee, that thou thus beateſt and bounſeſt me? To whom Balaam anſwered: If I had a ſword in myne hande, I would ſurely kill thee. The Aſſe ſaied again to her Maiſter, am not I thyne Aſſe, whiche thou haſte ridden vpon, ſince the firſte tyme vntill this daie? Was I euer wont to doe thus vnto thee before? Then the Lorde opened the eyes of Balaam, that he ſawe the Angell of GOD, ſtandyng afore hym in the waie, with a naked Sworde in his hande: Wherewith he beeyng greatly agaſt, would haue gone backe againe, but the Angell commaunded hym to goe foreward: but withall, he gaue hym in charge, that hee ſhould ſaie nothyng, but that whiche he ſhould appoincte and tell hym. So when Balaam was come to Kyng Balak, the Kyng brought hym into an high place, from whence he might deſcrie, and take a full viewe and ſight of the whole people of Iſrael. In which place, Balaam commaunded ſeuen Altars to bee made, and Sacrifice for euery Altar. Then wente he to aſke counſell of the Lorde what he ſhould ſpeake: to whom the Lorde deliuered his woordes: ſo that he in excellente Parables and Sentences, in ſteede of curſyng, did bleſſe the people of Iſraell, and that thrée tymes one after an other. Then the Kyng beeyng exceedyngly angrie, ſaied: I ſent for thee to curſe myne enemies, and behold, thou haſte bleſſed them now three tymes. I thought to haue promoted thee vnto honour, but loe, the Lorde hath kept thee backe from honor. To whom Balaam anſwering, ſaied: Tolde I thee not by thy meſſengers, which thou ſenteſt vnto mee, that if thou wouldeſt giue me thy houſe full of ſiluer & gold, I could ſpeake none other thyng, thē what God ſhould put in my mouth? Notwithſtandyng, afterward Balaam gaue counſell to Balak, how hee ſhould deale with the people of Iſraell, to make them to ſynne againſt their God, becauſe he hymſelf was neither able to curſe theim, neither the Kyng by force able to vanquiſhe and ſubdue theim. Then the Kyng erected and ſett vp an Idoll, whiche had to name Baal Peor, and cauſed the chiefeſt of the Madianitiſhe women, and the daughters of the Princes and Nobles, to drawe and allure the people of Iſraell to the ſacrifice of their Gods: who anone with them beganne to commit Idolatrie, to banquet, to feaſte, yea, to commit whoredome with them. Wherefore the Lorde beyng angrie, commaunded that all the chief heades of the people ſhould be hanged vp in the Sunne, that the indignation of the Lordes wrathe might bee tourned from Iſraell: and there died in one daie of the people xxiiij. thouſande perſones. All this miſchief was brought in among theim, by Balaam, for the couetouſneſſe of money.

Of this matter doeth ſainct Peter now here ſpeake, meanyng that our greaſed Popelynges and Romiſhe route, with all their Diſciples, Fauourers, Abetters, and Sectaries, are the verie children of this Balaam. For as hee gaue Peſtilente counſell to erecte and ſet vp an Idoll to be worſhipped, whereby the Iſraelites beeyng drawen to ſynne, prouoked the vengeaunce and wrathe of God againſt them, and were greeuouſly puniſhed for theſame, with the death of ſo many thouſandes: euen ſo in like maner our Biſſhoply Balaamites haue erected an Idoll, vnder the name of God, to witte, their owne peeuiſhe Traditions and lowſie Inuentions, Doctrines of Merites and Iuſtifiyng Woorkes, excludyng and baniſhyng Fatther and thus thei ſteale awaie mennes conſciences, and cauſe them to leaue the true and liuyng God, and to goe a whoryng vnto ſtraunge Idolles. Whiche rebellion and diſobedience hath ſo prouoked Gods wrathe and indignation, that he hath long puniſhed the worlde with ſuche greate blindneſſe and obſtinacie, wherein many a Soule hath periſhed. For al whiche miſeries and miſchiefes, wee maie thanke none but theſe our graunde Spirituall Lordynges.

Saincte Peter therefore peculiarly and properly reſembleth and likeneth theſe falſe Teachers, vnto Balaam the Prophete: becauſe like as he, ſo dooe thei, for money ſake, bryng in moſte abhominable Id[illegible: 1 letter]latrie, and deſtroie infinite numbers of Soules. The verie interpretation of the name of this Prophete, maketh ſomewhat to the better openyng of this matter. For Bileam or Balaam, in the Hebrue tongue ſignifieth a Deuourer, or a Sweepeſtake, or a Supper vp, who with open mouthe deuoureth and gulleth vp all that cōmeth to hand. He had this beaſtly and odious name therfore giuē vnto hym, becauſe he allured, and was the cauſe that ſo many men ſinned, whereby thei were brought to their deathes and deſtruction. Suche maner of fellowes be our Balaamites, the Clergie of the Romiſhe Sinagogue now a daies, who with their wide opē throates, are verie Deuilles, dououryng and ſwallowyng vp innumerable Soules. The Sirname of this Prophete, is the Sonne of Boſor, whiche ſignifith Fleſhe, or as Moſes calleth hym Beor, whiche ſignifieth Fooliſhe. So likewiſe are our Polleſhorne Doltes, blinde, blockiſh and fooliſhe: who ſeekyng to beare rule ouer others, haue moſte neede themſelues to be ruled and gouerned by others. For ſuche bee the menne, that are begotten of Fleſhe: the Spirite beegetteth other maner of perſones. Thus hath God in his Scriptures very properly and aptly tearmed, and ſette them out in liuely colours: namely, thereby to giue vs to vnderſtande and knowe, what is to bee thought of them.

The Aſſe beeyng a dumme beaſte, and daiely accuſtomed to the yoke and burdēs, ſignifieth the People, whiche muſt bee content bothe to bee ſnaffled, brideled, ſadled, ridden vpon, and to goe whiche waie thei are bidden. And as this Aſſe was violently dealt withall, and greeuouſly beaten, when ſhe went out of the waie, and was forced to goe ſtill forwarde, till ſhe came into ſuche a ſtraite Lane, where ſhee could not any waie either ſtarte aſide for the narowneſſe of the place, nor goe on, for the Angell that withſtoode and ſtopped her, ſo that ſhe was driuen to fall doune: So, the poore people, ſo often as thei feele theim ſelues to be hardly dealt withall, and to be caried into vnſuffe [illegible: 1 letter]able errours, and faine would goe aſide out of that wicked waie, ſtraighwaies theſe ſeducyng Balaamites were readie with rigour and violence, to bryng them into their erring waie againe, and therein compelled and enforced them to goe, till it pleaſed God to open our mouthes, and to putte his Woordes therein, ſo that now (his name be praiſed) euen young children doe talke of it. Whereby their brainſicke madneſſe, is ſo notoriouſly detected, that though thei be moſte ſhameleſſe and impudent, yet can thei not chooſe, but bluſhe thereat.

And here, out of this place, our Balaamites maie very fitly bee anſwered, when as thei bragge and crie out, accordyng to their wonted order, that it is not meete for the Laie people (as thei call thē) to read the Scriptures, nor to talke and conferre of the ſame one with an other: but rather to giue eare and hearken what the Generall Councelles doe decree: and what ſoeuer thei agree vpon, that onely to bee beleeued and embraced. Maie we not thus anſwere them? That GOD ſpeaking by a poore Aſſe, reprooued the Prophete whiche ſatte on her backe, of madneſſe. Thei now therefore beeyng infatuated, and their harte whollie poſſeſſed with couetouſneſſe, what marueile is it, though God ſtirre vp the poore common people, to declare and ſhewe foorthe his truthe, whom thei hitherto haue ſurcharged with heauie burdeins, and driuen whiche waie thei lifte, none otherwiſe then a dumme ſeelie Aſſe, ſeruyng onely to carie burdens. This is therefore the ſimilitude that ſainct Peter ſheweth betweene Balaam, and our blinde Popiſhe Guides.

Theſe are Welles without water, and Cloudes caried about with a tempeſt,

SOlomon in the xxv. of his Prouerbes vſeth a ſimilitude, ſaiyng: A manne that boaſteth of falſe liberalitie, is like Cloudes and Winde without Raine. So ſaieth ſainct Peter here in this place: Thei are Welles without water, and Cloudes caried about with a tempeſt, that is: they boaſte of great things, but thei performe nothyng: thei are like Welles that are ſtopped and dried vp, hauyng in them no water at all, and yet thei beare theimſelues highly vppon that title, and boſte themſelues to bee the true Welles. But the Scripture calleth theim, Welles, whiche teache, and from whom doeth flowe and iſſue good and wholeſome doctrine, wherewith the Soules of men maie be refreſhed. This is the office that thei ought to doe, and for this are thei appointed. But alas, ſauyng onely the name, there is no ſuche thyng in theim: as likewiſe thei call theimſelues Shepeheardes, whereas in verie deede thei be rather rauenyng Wolues.

Againe, thei be as Cloudes, caried hither and thither with the winde: Not as the thicke and blacke Cloudes, that deſtill and droppe doune Raine vpon the earth: but as the thinne and light fleetyng Cloudes in the Aire, whiche are toſſed and caried about hither and thither, out of whom there commeth no Raine at all. Euen ſo likewiſe doe theſe Pompous Prelates vaunt and bragge, and carie loftie and high countenaunces in the Churche, ſeducyng the worlde with their owne vaint guegawes and Traditions: beyng like to light windetoſſed Cloudes, and are contented to ſwaie whiche waie ſoeuer Sathan lifteth to carie them, and to preache what ſoeuer maie be to his likyng: but not ſo much as one Worde of the pure and ſincere Goſpell of God. Which Goſpell & Word▪ becauſe none preacheth but thei that be true Preachers and Teachers, therefore are thei in the v. of Eſaie, and other places of the Scriptures tearmed Cloudes, becauſe thei doe deſtill and lette fall into the hartes of their Auditorie, the ſweete and comfortable Water of Gods truthe and mercie.

To whom the blacke darkneſſe is reſerued for euer.

THey liue now euen at their own pleaſures: euery thing accordyng to their owne hartes deſires proſpereth and hath good ſucceſſe: but there is a glommie daie toward them, there ſhall come vpon them euerlaſtyng darkeneſſe, although now thei neither beleeue it nor feele it.

For in ſpeakyng ſwelling wordes of vanitie, they beguile with wantonnes through the luſtes of the fleſhe, them that were cleane eſcaped from them whiche are wrapped in errour,

IF ye aſke, how they can bee called Welles without water and Cloudes without raine, ſith thei preache very much euery where, S. Peter maketh you this anſwere: thei preach (in deede) and rayne enough and enough: but their preachynges are nothyng els then ſwellyng and proude woordes, wherewith they accloye and fill the eares of the poore ſeelie people, whom thei make to beleeue, that what thei ſpeake, is right good and Catholike, whereas indeede there is nothyng more vaine, fonde, and childiſhe. Thus are our lubberly Monkes wont with braue and plauſible words, to boaſte and vaunt their Obedience, Pouertie, and Chaſtitie, and all becauſe thei would be thought of the common people, to be of all menne the holieſt: whereas all their doings and preachinges, are nothyng but mere iugglynges, deceites, and colluſions, not hauyng in theim, either Faithe or Charitie. And ſo is alſo this loftie vaine bragge of theirs, that the ſtate and office of a Biſhoppe, is an eſtate of perfection: whereas thei that bee in that mitred ſtate, dooe nothyng but Pompouſly ieſte the ſtreates, awaited vppon with a greate retinue of Suiters and Seruauntes, as though their were great Lordes: and fare like Princes, riding vpon braue horſes like gallant Caualieres: Without any regard had to their Paſtorall charge, ſauyng that now and then thei hallowe a Churche, or conſecrate an Altar, or Baptize Belles: for with theſe and ſuche like ſwellyng and vaine wordes, their whole Pontificiall Law is full thwackte & peſtred.

Thei beguile with wantonneſſe through the luſtes of the Fleſhe, them that were cleane eſcaped from them whiche are wrapped in errour.

THE drifte of theſe Welles and theſe Teachers is none other, but to entangle and catche in their ſnares, the ſelie Soules that had ſcarcely afore eſcaped. As namelie, children lately Baptized, and newly receiued into the Church, and waſhed from their ſynnes, deliuered from Adam, and engraffed into Chriſt: them I ſaie, waxyng ſomwhat bigge, thei lye in awaite to enſnare, and drawe into errour. Whom thei ought rather to teache the principles and groundes of Faithe and Charitie, and how to beare the Croſſe of Chriſt: but alas thei inſtill nothyng into their tender myndes, but praiſes of their Hypocriticall Woorkes: whereby it commeth to paſſe, that thei (ſeelie younglynges) are caried backe againe into errour, although afore thei had eſcape out thence. But how doe thei thus beguile men with wantonneſſe, to the luſtes of the Fleſhe, and what baites dooe thei vſe for the accompliſhyng thereof? Forſooth, theſe holie Prieſtes, Monkes, Freers, Nū nes, and the reſte of thoſe marked mates dooe ſaie and teache theim, that thei ought not to Marie, but to liue in ſingle life, vnto the whiche thei binde theim faſte by Vowes and preceptes: In whiche dooyng thei clogge and beguile menne, incenſyng and incityng theim to the luſtes of the Fleſhe: wherein thei ſuffer theim miſerably to burne, without allowyng vnto theim that lawfull remedie, whiche God hath ordeined. Here wee ſée that S. Peter ſpeaketh of none other, but of thoſe falſe Teachers and Buſſardly guides whiche are aflote, and raigne like Princes in the Churche of God, ouer poore Baptized and beleeuyng Chriſtians.

Promiſyng vnto them libertie, and are themſelues the ſeruauntes of corruption: for of whom ſoeuer a manne is ouercome, euen vnto the ſame is hee in bondage.

THei extoll, praiſe, and vaunte their holie Orders, their religious Sectes, and ſinneleſſe profeſſions: into the whiche, who ſoeuer doeth enter, ſhall bee ſaued, as that moſte Swiniſh and impudent Dominicane Thomas writeth: affirming that who ſoeuer profeſſeth hymſelf a Mōke is in that ſtate of perfection wherein he was at the tyme, whē he was newlie Baptized, and that thereby he ſhall aſſuredlie merite the ioyes of heauen, and haue full remiſſion of his Sinnes, through his owne Workes. Theſe and ſuche like blaſphemies of them, muſt wee liſten and giue eare vnto: beeyng nothyng at all aſhamed, to compare their owne dirtie dreames and triflyng toyes, vnto Faithe and Baptiſme, whiche bee Gods owne proper Woorkes and inſtitution. Who hauyng the Spirite of GOD in hym, and hearyng theſe horrible blaſphemies, can ſuffer them and holde his peace? Now, theſe and ſuche like madde concluſions, and impious Sentences, our Monkes doe traine vp Youth withall. Finallie, whiche is not the leaſt poinct to be meruailed at, theim that be the aucthours of theſe deteſtable errours, thei haue canonized and Saincted: whereas theim that bee the true Sainctes in deede, thei haue murthered and burnt to aſhes.

For if they, after they haue eſcaped from the filthineſſe of the worlde, through the knowledge of the Lorde, and of the Sauiour Ieſus Chriſte, are yet entangled againe therein, and ouercome, the latter ende is worſe with them then the beginnyng.

SAinct Peter heere proueth and ſheweth reaſons why thei be the Seruauntes of corruption. For to knowe Chriſte throughly and truely, is to knowe what he is: to wit, our onely Sauiour and Redeemer, who of his owne mere goodneſſe and grace hath freelie pardoned and forgiuen vs our Sinnes. Through this knowledge wee eſcape iniquitie, and are deliuered from the filthineſſe of the Worlde. Whiche corruption and filth they hauing in their baptiſme, renounced and put of: are againe myered and throwne hedlong into the ſame, whenſoeuer they departe and ſtart from Faith, to truſt in their owne vile Works. For, where Faith faileth and is abſent, there is not the Spirit preſent: and where the Spirite is wantyng, there is nothing but fleſhe, and there can no cleanneſſe bee. And after this ſort, hath it fallen out hitherto in the Churche. Rome at the firſt hearkened vnto, & embraced the pure Goſpell: but afterward it declined and turned aſide into bypathes of mās deuiſed doctrines, ſo that now it ſwarmeth with al maner of abhominations, and is become the common Synke of all blaſphemous impietie. The latter ende thereof is therefore farre worſe then the beginnyng, becauſe they are now become farre more deſperate and forlorne Ethnikes, then euer they were, before they heard the Worde of God.

For it had been better for them, not to haue knowen the waye of righteouſneſſe, then after they haue knowen it, to turne from the holy Commaundement giuen vnto them. But it is come vnto them, accordyng to the true prouerbe, The dogge is returned to his owne vomit: and, The ſowe that was waſhed, to the wallowyng in the myer.

THis Prouerbe hath S. Peter taken out of the Booke of the Prouerbes, where Solomō hath theſe words: As the dogge turneth againe to his owne vomite: ſo a foole turneth to his fooliſhneſſe, Prou. xxvj. And ſo alſo by the m[illegible: 3 letters] when as in Baptiſme thei haue forſaken all wickedneſſe & are waſhed cleane from their filthie life, and haue be taken themſelues co[illegible: 3 letters]re conuerſation of Faithe and Charitie, and afterwarde fall backe and infidelitie, and a truſt in their owne Workes, they [illegible: 2 letters]myere and deraye themſelues againe in the filthineſſe of their formed [illegible: 1 word]. This place therefore ought not in any wiſe to bee applyed to Workes: as theſe Papiſtes vſe was to doe, who after auriculer confeſſion and ſhrift, were wont thus to enioyne thē whoſe confeſſion thei heard: Take heede that from hencefoorth thou bee chaſt, milde, gentle, pacient &c. But thei ought rather thus to enſtruct and teache them: If thou haue a deſire to become vertuous and godlie, humbly praie vnto GOD by hartie and earneſt praier, that it would pleaſe hym to graunt vnto thee a true and ſincere Faith: and thence beginne to liue godlie, and to departe from wickedneſſe and impietie. For when thou art poſſeſſed of a true & ſincere Faith, good Works will ſtraightwaies followe and iſſue from it: then ſhalt thou liue chaſt and pure: other remedie is there none, to ridde thee from the daunger of ſynne. For although for a whyle thou mayeſt hide and reſtraine wickedneſſe and impietie in thyne harte, yet will it burſt out in open flames at length.

This is now the ſeconde Chapter of this his ſeconde Epiſtle, wherein the Apoſtle hath forewarned and foretolde vs, what maner of Teachers & falſe Seducers ſhould afterward come among vs, and miſerablie miſleade vs. We can pretend no excuſe, but that we haue had ſufficient warnyng aforehand, howbeit wee haue little regarded it: and therefore our fault is the greater in that wee haue thus ſleightly eſteemed the Goſpell, and ſwerued from the ſweete doctrine comprized in the ſame: whereby wee haue through our lewde liues prouoked the heauier wrath of God againſt vs. Wee are all not vnwillyng to heare the Pope with his lubberly Drones to bee inueighed againſte, and for their monſtruous marchandize of Chriſtian Soules to bee condignely taunted and reproued: but few of vs taketh any occaſion thereby to amende his owne life, or to refourme his former conuerſation. For it is no tryfling matter, or laughyng toye, but a ſerious caſe and of greate importaunce, & ſuche whereat our hartes ought to trē ble and quake for feare. Theſe thinges therefore are moſt earneſtly, and diligētly to be bothe ſpoken and heard: and God is moſte humbly to bee deſired and praied vnto, to turne his heauie wrath and plague from vs. For this calamitie and wretchedneſſe commeth not vpon vs by chaunce or blinde fortune, but it is ſent vnto vs from God, as a plague for our wickedneſſe and impietie, as S. Paule witneſſeth ij. Theſ. ij. Becauſe (ſaieth he) they receiued not the Loue of the truth, that they might bee ſaued, therefore ſhall God ſende them ſtrong deluſion, that they ſhould beleeue lyes. For if this puniſhment and reuenge of God had extended no further, but to the periſhing onely of theſe falſe, counterfaite, and ſeducing Teachers thēſelues, it might haue ſeemed very tollerable: but now they hauyng maiſtered and ouerruled the whole Worlde at their own pleaſures, they haue caried with them to hell whole multitudes of people, that haue beene bewitched and enchaunte[illegible: 1 letter] with their ſpirituall ſorceries. There is no remedie therefore for vs to recure this miſchiefe, but to proſtrate our ſelues before the mercie ſeate of almightie God, in all feare and humilitie, moſte penitently confeſſyng our faultes, and ſuppliauntlie imploryng his diuine grace and aſſiſtaunce[illegible: 1 letter], that it might pleaſe him to vouchſafe to remoue and take awaie this plague from vs. It is earneſt and hartie praier, wherewith wee muſt impugne and withſtande theſe falſe and deceiptfull Teachers: for Sathan our Aduerſarie the Deuill will not bee driuen awaie with any other weapons.