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.

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.

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 bas 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.

10 But chiefly them 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 :

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, such 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.

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

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 dig. nity 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 govern ment 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, of 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.

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 :

Observe here, What our apostle compares those 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 judgment, 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, overthrow ing their families, by swallowing down their estates; yea, they corrupt themselves eternally, destroying body and soul by their Lord! how will the fatted glutton ( without repentance) fry in hell ! how dismal a recompense will a sea of brimstone be for a river of wine! They who are drowned in profuseness, shall certainly be drowned in perdition.

excess.

13 And shall they 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: an heart they have exercised with covetous practices; cursed children;

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 noonday which heathens would have blushed to be found doing at midnight. 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 the fire in thy heart with the fire of hell. How nearly does it concern thee, who has burnt in these impure 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.

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 unrightcousness; 16 But was rebuked for his iniquity : the dumb ass, speaking with man's voice, forbad the madness of the prophet.

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 follow 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 en. ticements 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 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 but 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 mira. cle. 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. Olet 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.

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

Still our apostle succeeds in characterizing and describing these seducers, which were then amongst them. He described them be. fore 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 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 a 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 or fixedness 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, sanctity 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 shows and appearances of worth in themselves, yet it is a great and inexcusable sin to make show 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.

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

in error.

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 propounded 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 their 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 what the bait is, here before us, it is liberty, it is licentiousness, they allure through the lust 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 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.

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.

Observe here, 1. How the old pretence for the most unbounded licentiousness has been liberty; they promise them liberty; a liberty to do any thing without fear; but this is not liberty properly, 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 sinful liberty, are the greatest slaves to sin and corruption them selves.. 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 slaves; 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 into 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 Just as a petty slave? Call you this free

dom, 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.

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.

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 entangled 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.

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.

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 bad 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. Woe 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.

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.

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 voInit with the dog, and to the mire with the swine, and so draw back into perdition, we may be of the number of those that persevere, to the salvation of our souls. Amen.

CHAP. III.

Our apostle having, in the foregoing chapter, at large described the seducers and false teachers,

which in all ages trouble and perplex the church;

he comes, in this chapter, to inform us, that those men would proceed to that height of impiety, as to scoff at the principles of religion, and to deride the expectations of a future judgment, which in the elose of this chapter he describes; and exhorts christians to the love and practice of universal holiness, as the best preparative for the day of judgment; advising, that no profit may tempt them, no pleasure entice them, no power embol.

den them, no privacy encourage them, to do that thing which they would not be found doing, if judgment should surprise them in the doing of it. Accordingly thus he writes:

T

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

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:

Observe here, 1. The design of both St. Peter's epistles was one and the same, even to put them in remembrance of, and to call to their minds, what they had formerly heard and understood, but possibly not retained, nor duly considered. This second epistle I write; in both which I stir up your minds by way of remembrance. Note, The office of ministers is to be remembrancers. The Lord's remembrancers, by putting him in mind of the people's wants; their people's remembrancers, by putting them frequently in mind of their duty to God. There is then a constant necessity of a conscientious ministry; none are weary of it but such as love not to be reminded of their duty by it. Nay, farther, St. Peter tells them, he would stir up their pure minds by way of remembrance; implying, that the memories of the best christians stand in need of refreshing, and the affections of the holiest want a fresh exciting. The freest christians sometimes want a spur: we are slow to learn what we should do, and more slow to do what we have learnt. Great then is the sin of those who contemn repeated truths. Cursed is that curiosity that despises a wholesome truth, because it is common. If we have such nice stomachs that will not endure to eat twice of the same dish, if wholesome; it is just with God, that want should overtake our wantonness. Observe, 2. What it is that he would have them remember and be mindful of; it is the word of prophecy in the Old Testament, and the doctrine of the gospel in and under the New; That ye be mindful of the words spoken before by the holy prophets, namely, Enoch, and Daniel, who prophesied of the general judgment of the last day, and of the destruction of Jerusalem then at hand. Observe, 3. How St. Peter here joins the prophets and apostles together, as concurring harmoniously in their doctrine: what was foretold by the prophets was confirmed by the apostles; hence they are said to have but one mouth, St. Luke i. As he spake by the mouth of all his prophets, not by the mouths; for, though the prophets and apostles were many, yet had they all but one mouth, speaking all the same things.

3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of