Exposition of the Two Epistles of Peter, Epistle and exposition 2 · Chapter 2
CHAP. II.
BEcauſe the prevailing of Error doth ordinarily bring with it, a great decay of Grace and Holineſſe; Therefore the Apoſtle, (having in the firſt part of this Epiſtle, Chap. 1. preſt the ſtudy of growth in grace and diligence in holy duties) doth in this Chapter, which is the ſecond part, guard againſt the infection of error. And for this end, he doth, 1. give fore-warning of the riſe and prevalency of falſe Teachers in the Church of the New Teſtament, eſpecially ſuch as under a pretence of liberty through Jeſus Chriſt, would looſe the reigns to all licentiouſneſſe, as appeareth by comparing the 1. and 19. verſes. 2. He doth at large deſcribe them by ſuch clear characters, taken from their abominable doctrine and vile practices, as might make them known and hateful to all the Lord's People. 3. He doth threaten them with no leſſe terrible judgments than ever had come upon the vileſt ſinners that ever lived, that ſo all might be afraid to drink-in their errors. And, 4. he doth hold out to the Godly ſome grounds of confidence, to be made uſe of by them, for their preſervation both from their errors and plagues. Theſe four are the principal parts of the Chapter; which are not handled apart, but often intermixed throughout the whole, as will appear by a particular view of the Sum thereof. The Apoſtle forwarneth of the riſe of theſe ſoul-ſeducers, deſcribing them from the ſtrain and tendency of their doctrine, together with the hazard of it to themſelves and their followers, ver. 1. from the ſucceſſe they ſhould have, ver. 2. from their way of prevailing, and certainty of their judgment, ver. 3. Which laſt, he confirmeth by a threefold inſtance of God's judgment upon the Angels, the Old World, and Sodom; intermixing therewith a twofold example of the Lord's preſerving of Noah and Lot, as pledges of His reſpect to His own in all times of the prevailing of ſin and judgment, ver. 4, 5, 6, 7, 8. both which he doth apply for the comfort of the Godly, and terror of the wicked, ver. 9. eſpecially of ſuch ſoul-deceivers, and their followers, as had given themſelves to the ſervice of their luſts, wherein they were ſo bold and ſelf-pleaſing, that they laboured to diſgrace all lawfull Authority that might oppoſe them, ver. 10. which ſin, he aggravates from the carriage of the good Angels who honour Magiſtracie, ver. 11. And from their likeneſſe to the beaſts, by reaſon of it, in undervaluing that whereof they knew not the worth, and violent proſecuting of their luſts of pleaſure, gain and glory; for which he threatneth that their end ſhall be worſe than the beaſts, ver. 12, 13, 14. And for their Apoſtaſie from the Truth, for gain, and other idols, which they no leſſe violently purſue than Balaam, ver. 15. when no oppoſition, even extraordinary, could reſtrain, ver. 16. and for their many fair pretences, whereby they did inſnare poor ſouls, once brought from Paganiſm to Chriſtianity, ver. 17, 18, 19. For all which, eſpecially their Apoſtaſie after ſo great a change externally, he threatneth them and their followers, with more wrath, than if they had never known and profeſſed as they did, ver. 20, 21. Which Apoſtaſie, he ſhoweth, is not to be ſtumbled at in regard they ſtill retaining their unrenewed nature, are only gone back (like dogs and ſwine) to their ſeemingly renounced errors and ſins, ver. 22.
Verſ. 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.
THe Apoſtle bringeth in the forewarning of the riſe of Hereticks, both with guarding againſt offence thereat, upon this ground, that it had been the lot of the Church before; and withall, deſcribing them from this, that they ſhould cunningly convey into the Church, and minds of people, ſuch errors, as would bring damnation upon themſelves, and all that ſhould receive and continue in them; of which errors he giveth an inſtance, That they ſhould deny the Lord that bought them; which is not to be underſtood, as if either Chriſt had died for ſuch men; for then could they not have periſhed, Joh. 10.11, 28. Nor, as if they had expreſly denied Chriſt to be the Redeemer; for then could they not have prevailed as they did with Profeſſors of Chriſt, ver. 2. nor had their words been fained, as they are ſaid to be, ver. 3. but open blaſphemy. The meaning therefore is, That they being by profeſſion, and in their own and others eſteem, Redeemed Ones, ſhould vent ſuch errors, as would in ſubſtance tend to the denial of the Soveraignity and Lordſhip of Chriſt over His People, by labouring under a pretence of chriſtian liberty, as it is, ver. 19. to looſe Believers from their ſubjection to Chriſt's Royal Law; for which he threatneth ſpeedy judgments to come upon them, as if they had expreſly denied Him, after they had been redeemed by Him. Hence Learn, 1. It hath ordinarily been, and ſo will continue the lot of the Church, to be troubled with falſe teachers, The wiſe Lord ſo diſpoſing, … He may have a proof of His Peoples love to Him, by their conſtant adherance to His oppoſed Truth, Deut. 13.3. 2 Cor. 11.16. That He may make His Truth the more clear and lovely to His own, Tit. 1.9. That He may juſtly puniſh with ſtrong deluſion, them that receive not the Truth in love, 2 Theſſ. 2.11. and that His own in no time may ſtumble at what hath been the lot of the Church in all times: for, to guard againſt offence at ſuch a lot, and to ſtir up all to the ſtudy and eſteem of the written Word, which the Apoſtle had commended in the cloſe of the former Chapter, he thus forewarneth, But (or, for) there were falſe prophets among the people, even as there ſhall be falſe teachers among you. 2. The way how ſeducers bring-in error into the Church and minds of people, is not eaſily diſcerned, it being often mixed with many precious Truths, ver. 19. vailed with odd and heavenly-like expreſſions, Rom. 16.18. with the pretence of ſingular piety in the venters of it, 2 Cor. 11.13. and of much love to the welfare of the ſouls they ſeduce, Gal. 4.17. and born-in mainly upon the ſimpleſt ſort of Profeſſors, 2 Tim. 3.6. By theſe and the like artifices, do men privily bring in damnable hereſies. 3. Error, no leſſe than the vileſt practice in the world, may bring damnation upon the ſouls of people, eſpecially if it be freely and voluntarily choſen, (not for terror or compulſion) as the word hereſie ſignifieth, if it do either expreſly, or in ſubſtance, deſtroy any of Chriſt's Offices, or the way of ſalvation through Him, and if it be vented by ſome Profeſſor, for the ſeducing of others, and renting of the Church: All which are here made ingredients of hereſie, which the Apoſtle calleth damnable, and ſuch as will bring upon them that receive, vent, and continue therein, ſwift deſtruction. 4. Albeit only the Elect are redeemed unto life; and none of them who are given unto Chriſt of the Father can periſh, or finally deny Chriſt unto deſtruction, becauſe Chriſt is engaged to keep them from perdition, Joh. 6.39. Yet Reprobates, who do profeſſe themſelves to be redeemed by Chriſt, and are eſteemed for ſuch by the Church, may be ſaid …o deny the Lord that bought them, in the terms of judi… proceſſe, (when they ſay He hath redeemed them, and in the mean time in doctrine and deeds do deny and betray Him) howſoever in the terms of hiſtorical narration, they were never redeemed nor written in the Book of life. Even as Apoſtates, in the terms of judicial proceſs, are ſaid to trample Chriſt under their feet, Heb. 10.29. which in the terms of hiſtorical narration is impoſſible: becauſe our Lord, was long before that time that the Apoſtle did write this, bodily aſcended into Heaven, and was without the reach of any ſuch bodily injury. And as the Amalekite (2 Sam. 1.16.) is charged for killing the Lord's Anointed, albeit the hiſtory telleth us he was ſlain before he came to him, becauſe his own mouth teſtified ſo much againſt him; So may reprobate hypocrites, crept-in into the Church viſible (calling Chriſt their Redeemer, and yet proving in effect bodily enemies to Him) be charged for denying the Lord that bought them, becauſe their own mouthes and deeds do teſtifie ſo much againſt them.
Verſ. 2. And many ſhall follow their pernicious wayes, by reaſon of whom the way of Truth ſhall be evil ſpoken of.
Followeth the ſucceſſe of theſe Sectaries, held forth in two branches. 1. That they ſhould have a numerous party to back them in their ſoul-deſtroying courſes. 2. That they, and their followers, ſhould prevail to bring ſaving Truth in diſgrace among many. Doct. 1. It is not ſtrange to ſee the moſt dangerous Hereticks have many followers; every error being a friend to ſome luſt, 2 Tim. 4.3. and having often more of proſperity and applauſe attending it than Truth, 1 Cor. 4.8, 10. and becauſe of the activity and fair pretences of them that vent it, Mat. 23.15. Rom. 16.18. for theſe, and the like cauſes, many ſhall follow their pernicious wayes. 2. They that are loft of God to the leading of the ſpirit of error, do not only enſlave their judgments to their ſeducers, But do alſo give up themſelves to back them in all the courſes they take to propagate their errors, and increaſe their faction, even, although theſe courſes, no leſſe than their errors, be deſtructive to the honour of Chriſt and welfare of ſouls: for, the Apoſtle ſaith, Many ſhall follow, not only their errors, which he called damnable before, but their wayes, which are called pernicious. 3. As error is received, Truth goeth out of requeſt, the lovers thereof bending all their wit to diſgrace thoſe Truths that diſcover the vileneſſe of their errors, Rom. 3.8. and to raiſe and keep up hot conteſts among the Profeſſors of the Goſpel, Gal. 1.7. thereby giving occaſion to a third party, who reſolve to ſide with none, but to ſlander, or (as the word is) blaſpheme the whole profeſſion of Chriſtianity, Rom. 2.24 for, the Apoſtle here makes the ſlander of Truth, the conſequence of embracing error, and doth point at a third party, who would take occaſion from Hereticks prevailing, to ſlander the Truth, By reaſon of whom, the way of Truth ſhall be evil ſpoken of.
Verſ. 3. And through covetouſneſſe ſhall they with fained words make merchandiſe of you; whoſe judgment now of a long time lingreth not, and their damnation ſlumbreth not.
Followeth the way how theſe falſe teachers came to have ſo great ſucceſſe; held forth in two branches. 1. Their immoderate deſire of gain and glory made them very induſtrious. And 2. their figurative, or, plaiſtered language, as the word ſignifieth, made them eaſily gain a number of poor ſouls to be compleatly at their diſpoſal, as wares are under the power of the Merchant that hath bought them; for which dealing, he doth forewarn, that God's watchfull providence was framing His decreed judgments for them. Hence Learn, 1. However they that ſeduce fouls by error, may ſeem to be the moſt mortified men in the world, Col. 2.23. and moſt deſirous of the good of ſouls, Gal. 4.17. Yet is the riſe of all their pains with people, from ſome unmortified luſt, ſuch as the immoderate deſire of gain or applauſe: for, the Spirit of the Lord is in this to be believed, what ever they pretend, that through covetouſneſſe make merchandiſe of His People. 2. Falſe teachers are in their way of dealing with ſouls very like unto cheating Merchants, 1. in their uſing of much fair and plaiſtred language to commend their errors; 2. In their activity and ſtirring from place to place (as the word in the Original, of making merchandiſe, doth ſignifie) to vent them; And, 3. in their unſatisfiableneſs till their followers become their compleat ſlaves, both in judgment and practice All which is held forth as clear reſemblances betwixt them and cheating Merchants, in theſe words, With fained words ſhall they make merchandiſe of you. 3. However the judgment of ſuch men be hardly believed becauſe of their ſucceſſe and fair pretences, and may be long ſuſpended for the exerciſe of the Godly and puniſhment of thoſe who receive not the love of the Truth, with ſtrong deluſion; Yet it is moſt certain, according to the foreknowledge and decree of God, it is ſwiftly approaching, and ſhall light upon them by way of ſurprizal; for, their judgment now of a long time lingreth not, and their damnation ſlumbreth not.
Verſ. 4. For, if God ſpared not the Angels that ſinned, but caſt them down to Hell, and delivered them into chains of darkneſſe, to be reſerved unto judgment.
The Apoſtle proveth the certainty of the judgment threatned againſt theſe falſe teachers, by a threefold inſtance, in this and the following Verſes. The ſubſtance of the firſt, which is in this Verſe, is, That if the holy Lord did not ſpare the Angels, His moſt glorious Creatures, when they ſinned againſt Him, but did preſently impriſon them in the pit of Hell, reſerving them for further judgment, Theſe falſe teachers, and their followers, have no reaſon to dream of exemption. Which concluſion flowing from this and the following inſtances, the Apoſtle findeth not neceſſary to expreſſe, but leaveth to their own conſcience to infer. Doct. 1. Although it be ordinary for ſinners to harden themſelves againſt threatnings, becauſe of their excellencies and priviledges conferred upon them by the Lord, Rev. 18.7. Yet nothing of that kind can ſhelter them from the wrath of a provoked God; but the more of theſe gifts there be, and be abuſed, the greater meaſure of wrath may be expected: Therefore is the judgment of God upon theſe excellent and priviledged Creatures, the Angels, brought to prove the certainty of the like wrath to come upon falſe teachers, who by reaſon of their excellent enducments, and eſteem in the Church, were ready to make light of the Apoſtle's threatnings; If God ſpared not the Angels, &c. 2. It ought to be eſteemed marvelous mercy in God that He doth not preſently thruſt ſinners down to Hell when they provoke Him, and much more that He hath provided a remedy, and offers pardon to them. Every moments ſparing after the comiſſion of ſin ſhould be thought wonderfull indulgence in God, who ſpared not the Angels, but (as the words in the Original will bear) impriſoned them while they were ſinning, ſecluding them from all poſſibility or hopes of recovery for ever; He ſpared not the Angels that ſinned, but cast them down to Hell, and delivered them into chains, &c. 3. The fallen Angels, who are the Devils, are under ſuch a powerfull reſtraint of Divine Providence, that they cannot move, or act any thing, but in ſo far as the Lord's holy Juſtice and Wiſdom permitteth and ordereth them, for the puniſhment of the wicked, or exerciſe of the Godly; for, they are reſerved in chains of darkneſſe, which are nothing elſe but God's irreſiſtible Power, and terrible Juſtice, over-ruling, tormenting and reſtraining them. 4. Although the Devils, when they are permitted, can appear viſibly, as if they were at their own liberty; and can ſeem jovial, as if they were free of torment, 1 Sam. 28.13. that ſo they may the more effectually prevail with ſuch poorſlaves as have provoked God to give them up to their deluſion: Yet, go where they will, their Hell is alwayes with them, they live in the conſtant feeling of the wrath of the Almighty, as their being delivered in chains of darkneſs doth import, and in the dreadful expectation of a more high meaſure of wrath, which they ſhall get at the day of judgment, when they, together with all that ſerve them, and follow their counſel, ſhall have nothing elſe to do but endure torment, and ſhall torment one another for ever: for, they are delivered in chains of darkneſſe, to be reſerved unto judgment.
Verſ. 5. and ſpared not the old World, but ſaved Noah the eighth perſon, a Preacher of righteouſneſſe, bringing in the floud upon the world of the ungodly.
Followeth the ſecond inſtance, to prove the certainty of God's judgment to come upon theſe ſoul-deceivers, whereof the ſum is, That if the old World, notwithſtanding of their multitude, and their long and great proſperity, were all, excepting a few, ſwept away with the ſloud, becauſe of their wickedneſſe; thoſe falſe teachers, notwithſtanding their multitude of followers, and long ſucceſſe in propagating their errors, have no reaſon to imagine to themſelves an eſcape from the wrath of God: with which inſtance, the Apoſtle doth intermix the example of Noah's preſervation, as a pledge of the Lord's reſpect to all who keep the way of Truth and Holineſſe in an evil time, as is clear by comparing this and the 9. Verſe. Although there were ſeven preſerved from the ſloud beſide Noah, who is therefore called the eight, Yet he only is named, becauſe he was mainly reſpected in that deliverance, and the reſt for his cauſe. He is called a Preacher of Righteouſneſſe, becauſe even in that time he did hold forth to the people the way of free juſtification by the Righteouſneſſe of Chriſt, and the duties of holineſſe, wherein juſtified perſons ought to walk; with both which, Noah hath been well acquainted, as is clear by comparing Heb. 11.7. with Gen. 6.9. Hence Learn, … The…e are not a few ſhifts in the hearts of wicked men, proſpering in their ſinful courſes, whereby … harden themſelves againſt the threatnings of the Word of the Lord, and put the thoughts of His wrath far away from them: for, after the Apoſtle hath by the former inſtance of God's judgment upon the fallen Angels cutted off the hopes of falſe teachers evading the wrath of God, becauſe of any pretended or real excellency they had, he doth by this inſtance prove, that neither their multitude of followers, not former ſucceſſe, could avail them, ſince God ſpared not the old World. 2. As the Lord uſeth in times of greateſt defection to profanity or error, to preſerve a few who will bear teſtimony for His Truth, and againſt the diſhonour done to Him by others: So He is never ſo terrible to the wicked, but that He will remember to manifeſt His reſpect to His own few amongſt them, who labour to keep themſelves free of, and mourn for, theſe abominations which provoke Him to let forth His terror: For, Noah in this inſtance, and Lot in the following, are brought in as pledges of a few whom the Lord minded to preſerve from that univerſal infection of error and vileneſſe which was to prevail in the Church of the New Teſtament, and whom He minded alſo to deliver from the plagues to follow thereupon, as appears from ver. 9. But ſaved Noah the eighth, &c. 3. Even in the very infancy of the Church under the Old Teſtament, the way of juſtification by Chriſt's Righteouſneſſe hath been publickly preached, and the duties of holineſſe preſt upon juſtified perſons; the ſtudy of both which ought alwayes to be much preſt upon people by the Miniſters of Chriſt eſpecially in a time of abounding of iniquity, and approaching of judgment, as the only way to be hid from wrath, and enjoy communion with God: for, Noah in ſuch a time was a Preacher of Righteouſneſſe, both imputed and inherent, as was cleared in the Expoſition of this Verſe. 4. The Lord in the diſpenſation of His Juſtice, is not bound to keep the ordinary courſe of nature, but for the illuſtration thereof … may, and ſometimes doth, make the creatures mo…e … … to their nature, there being in them all a ſtronger …penſion ſo to do for their Maker's ſervice, than to move according to their ordinary courſe in ſerving their fellow-creatures to His diſhonour: for, here in this inſtance, the Sea cometh out of its channel at His Command to drown a profane World; and in the following inſtance, the Fire cometh down out of its region to burn up filthy Cities; Bringing in the floud upon the world of the ungodly.
Verſ. 6. And turning the Cities of Sodom and Gomorra into aſhes, condemned them with an overthrow, making them an enſample unto thoſe that after ſhould live ungodly.
Here is the third inſtance, confirming the certainty of God's dreadful reckoning with falſe teachers, and their followers: The ſum whereof, is, That if Sodom and Gomorra, with other flouriſhing Cities beſide them, were for their vileneſſe totally and terribly deſtroyed, and ſo made laſting Copies of Divine wrath to come upon all ungodly perſons: theſe ſoul-deceivers who were guilty of as high provocations, and had drawn in their guilt a great number of the Lord's People, could not think in reaſon to eſcape. Hence Learn, 1. The judgments of God upon ſinful Cities and Incorporations, uſe to be moſt terrible and exemplary, there being in them a confluence of many mercies, and ſo of many provocations, powerful examples to ſin, and bold deſpiſing of warnings, which provoketh God to make them enſamples of much wrath, Turning the Cities of Sodom and Gomorra into aſhes, condemned with a total and ſingular overthrow, as the word ſignifieth, making them enſamples, &c. 2. The ſins of reaſonable creatures provoke the Lord to write His diſpleaſure, not only upon the perſons of the ſinners, but alſo upon the ſinleſſe and unreaſonable creatures, which they abuſe to His diſhonour: for, here the Cities, comprehending both the perſons of the ſinners, and all the plantation, ſtore, and pleaſant things of Sodom, are burnt to aſhes, and condemned with an overth… 3. However error or hereſie be often looked upon with more charity, and leſſe abhorrency, than profane practices; Yet ſhall not the judgment of Hereticks and their followers, be inferiour to the judgment of the vileſt of men that ever lived: for, God's judgment upon Sodom, is here brought in as an enſample and pledge of His wrath to come upon all the ungodly, amongſt whom falſe teachers and their followers are mainly eyed, as is clear by conſidering the connexion betwixt the third Verſe and this. 4. However ſins and judgments, in reſpect of their ſpecial nature and circumſtance, may vary in ſeveral times; Yet the deſert of every ſin, and the exactneſſe of Divine Juſtice remaining ſtill th… ſame, former judgments, of what ſort ſoever, executed upon any kind of ſinners, are certain pledges of the ſame wrath, or the like for ſubſtance, to come upon all that walk contrary to the Truth and Will of God, though they were never ſo free of theſe ſpecial ſins, that formerly did procure that wrath: Therfore is this inſtance of Gods judgment upon the Sodomites (as alſo the two former) brought in here, as certain pledges of God's wrath to come upon falſe teachers, and their followers; yea, upon all ungodly perſons, making them enſamples (not only to thoſe who ſhould be found guilty of ſuch unnatural uncleanneſſe as the Sodomites were, but alſo) to all that after ſhould live ungodly, whatever their particular ſins ſhould be. 5. However they that live in ſin under the light of the Word, be neither willing to hear threatnings, nor to apply them to themſelves, Iſa. 13.10. Yet is the Lord's Juſtice againſt impenitent ſinners ſo clear, in the examples thereof recorded in Scripture, and the vvitneſſe and deputy conſcience, which God hath in every man's boſom, ſo impartial, that if, upon ſerious conſideration of what God's holy Juſtice hath done to ſinners before, it were put to ſpeak what men, continuing in their ſinful courſes, have to expect now, they could not but be made to apply wrath to themſelves, and certainly to expect it, while they compare their own ſins with thoſe for which others have been puniſhed; and do conſider how impartially and immutably juſt He is with whom they, as well as others, have to do: Therefore the Apoſtle doth not expreſſe the inference, which he clearly intendeth ſhould be drawn from the three forenamed inſtances, But leaveth it to the conſciences of theſe whom he hath been threatning, as that which they might eaſily conclude from thence.
Verſ. 7. And delivered juſt Lot, vexed with the filthy converſation of the wicked:
8. (For that righteous man dwelling among them, in ſeeing and bearing, vexed his righteous ſoul from day to day, with their unlawful deeds.)
For the comfort of all that mourn for the prevailing of iniquity in thoſe among whom they live, the Apoſtle ſubjoyneth to the former inſtance, the example of Lot's preſervation, whom the Spirit of the Lord, that indited this Scripture, doth commend by ſeveral expreſſions of great reſpect, for His deep reſentment of, and ſympathy with, the Lord's ſuffering honour, and for theſe vile Sodomites amongſt whom Providence had caſt his lot for a time. Hence Learn, 1. The deareſt of the Children of the Lord may be put by His providence to have their reſidence among the worſt of men, the Lord thereby correcting and humbling them for their too low eſteem and little uſe-making of better ſociety while they had it; of which fault it ſeems Lot was not altogether free, Gen. 13. and thereby alſo giving them occaſion to do good to the ſouls of their godleſſe neighbours, and bear witneſſe againſt their wickedneſſe: both which, Lot endeavoured, Gen. 19.7. who for theſe, and other reaſons, had his lot among the Sodomites for a time. 2. It is not impoſſible for the Children of the Lord, living among the moſt profane, to retain their integrity, and have the Lord's approbation for their diſpoſition and carriage, there being much more power in the grace of Chriſt, and his indwelling Spirit in them, than there is in the temptations of Satan, or the example of the wicked, notwithſtanding all their terrors and allurements: for, Lot among the Sodomites is approven, and commended as a juſt and righteous man. 3. It is the kindly diſpoſition of a true penitent, to be ſo far from taking pleaſure in the ſins of others, as the wicked do, Rom. 1.32. that he will be vexed in ſoul, and will account it his duty to put himſelf to much greif, as the words here ſignifie, while he doth ponder, and is a witneſſe of His diſhonour that hath forgiven him: for, ſo was it with penitent and pardoned Lot, he was vexed, (which is a paſſive word) and did vex, (which is an active) his righteous ſoul with the filthy converſation, and unjuſt deeds of the Sodomites. 4. This ſympathizing frame of ſpirit with the Lords ſuffering honour, is much taken notice of by Him, both to reward it graciouſly, and to puniſh them that occaſion that grief to His People; Therefore both the expreſſions of Lot's vexation, and of the Lord's reſpect to him, are frequently repeated here, Juſt Lot was vexed, and did vex his righteous ſoul. 5. It is the priviledge of a true penitent, to be in no leſſe eſteem with a merciful God, and to find no leſſe expreſſions of reſpect from Him, than if he had never ſinned againſt Him: for, though Lot (not without guiltineſſe) did ſeparate from Abraham, chooſing Sodom to live in, for better worldly accommodation, for which he met with much oppreſſion and ſoul-vexation, (both which, the word in the Original doth ſignifie) Yet the Lord did not only preſerve him from Sodom's judgment, but He doth yet preſerve his memory in eſteem by theſe manifold expreſſions of His reſpect to him, He delivered juſt Lot, that righteous man, who vexed his righteous ſoul. 6. When men are left of God, to follow the inclination of their corrupt nature, they will go to ſuch a height of wickedneſſe as ought not to be mentioned without abhorrency; they will not be reſtrained by any Law, they will caſt aſide all modeſty, and avow their vileneſſe in their outward converſation; unnatural ſins will become the very element, wherein they will not weary to waſt themſelves daily: all which is ſignified by theſe words here in the Original, whereby the carriage of the Sodomites is ſet forth, and by the Apoſtle's ſpeaking of it with ſo great deteſtation, while he ſaith, Lot was vexed with the filthy converſation of the wicked, and did vex his righteous ſoul from day to day, with their unlawful deeds.
Verſ. 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.
This Verſe containeth the application of all the former inſtances, in a concluſion drawn from them, eſpecially for the comfort of the Godly, as alſo for the terror of the wicked, who ought both to draw the inference which is here from the former examples. Hence Learn, 1. Although there be now no ordinary warrant to expect ſuch an extraordinary way of preſervation from common calamities as ſome of the Saints have found before; Yet, that ſame wiſdom, power and love in God, which wrought deliverance for them, being engaged in the Covenant of Grace, to be forth-coming for all His own, in the way that may be moſt for His honour, and their good, All who imitate theſe Saints, in fearing threatned judgments, in mourning for, and keeping themſelves free of, the cauſes procuring them, and in the uſe of commanded means for their preſervation, may take their extraordinary deliverances, recorded in Scripture, for pledges to them, either of exemption from the outward calamity, if that be for their good, or of the equivalent thereof; or, rather that which will be better for them, to wit, ſuch a meaſure of the Lord's preſence under it as changeth the nature of it to them; or, their full deliverance both from ſin and trouble by it: for, Noah and Lot's preſervation, which were extraordinary, are here held forth as uſefull for ordinary Believers, whence they might draw this comfortable concluſion, The Lord knoweth how to deliver the Godly out of temptation. 2. It is the lot of the truly godly, to be brought into many and great ſtraits, not only by outward troubles, but by inward temptations; both which come ordinarily together upon the Children of the Lord, that ſo their manifold corruptions may be born down, the ſeveral graces of God's Spirit in them may be tried, and increaſed by exerciſe, and the power, faithfulneſſe, and love of Chriſt manifeſted and commended in their thorow-bearing and deliverance: for, they from whoſe caſe this inference is drawn, were in both theſe exerciſes at once; and the word, temptation, here, doth ordinarily in Scripture ſignifie both afflictions and temptations to ſin. 3. While the Children of the Lord are exerciſed with outward afflictions and inward temptations, they are alſo oftentimes both ignorant of a way of delivery, and anxious concerning it, as if their ſtraits, and the way of their out-gate, were hid from the Lord, as it is, Iſa. 40.27. for, this conſolation, The Lord knoweth how to deliver the Godly, is fitted for ſuch a caſe, and ſo doth ſuppoſe it to be ordinary. 4. The Lord's taking notice of the ſtraits of the Godly, and His knowledge of the way of their deliverance, ſhould be to them a ſufficient ground of comfort, both againſt their ſtraits and their ignorance of a way of out-gate, His love having engaged His power and faithfulneſſe to make forth-coming for them every thing His infinit Wiſdom ſeeth to be moſt for their good: for, for this very end, is this conſolation given to the Godly, The Lord knoweth how to deliver them out of temptation, that they may be comforted both againſt their ſtraits, and their ignorance of a way of delivery. 5. Whether the Lord ſpare wicked men, or let, out the earneſt of His wrath upon them in this life; yet is the fu l meaſure thereof, keeping to the fore for them, againſt the day of judgment, when they ſhall be made able to endure that wrath; a ſparkle whereof, would now undo them: Therefore for their terror is this concluſion alſo drawn from the former examples, The Lord knoweth how to reſerve the unjuſt to the day of judgement to be puniſhed.
Verſ. 10. But chiefly them that walk after the fleſh in the laſt of uncleanneſs, and despiſe government, preſumptuous are they, ſelf-willed, they are not afraid to ſpeak evil of dignities.
The former threatnings and examples of God's judgments, which do concern all ungodly men, are here particularly applied to ſome, who did in a ſpecial maner incenſe the wrath of God againſt themſelves, amongſt whom falſe teachers and their followers are mainly eyed; and who are deſcribed from this, that they follow their unmortified corruption as their ordinary leader, making a trade of ſins, againſt the ſecond Table, particularly the ſeventh and fifth Commandments thereof, wherein they were ſo bold and ſelf-pleaſing, that they did not fear openly to diſgrace any lawful Authority that might oppoſe them in their wickedneſſe. Hence Learn, 1. Whatever be the fair pretences of ſingular holineſſe that falſe teachers uſe to have, 2 Cor. 11.13. Yet really and in effect they are nothing elſe but profane ſlaves to their luſts: in ſo far as Truth is forſaken, and error received, profanity muſt needs have place, and holineſſe be forſaken; the ſame Spirit of Chriſt, being the Spirit of truth, and the Spirit of Holineſſe: for, theſe Seducers who drew ſo many after them by their fair pretences, are mainly intended here, while the Apoſtle ſaith, They walk after the fleſh in the luſt of uncleanneſſe. 2. Although any one act of ſin; yea, the leaſt ſinful motion of the heart, doth deſerve God's everlaſting wrath, Rom. 6.33. Yet there is a ſingular meaſure of wrath abiding ſome ſinners beyond others; particularly thoſe, who are not only through infirmity overtaken in ſin, as the beſt of the Saints have been, but do alſo make their corrupt inclination their ordinary guide and rule, and their following and ſatisfying thereof their common trade: for, the threatning formerly given out againſt all the ungodly, is here particularly applied to ſome, chiefly thoſe that walk after the fleſh. 3. The wrath of a holy God is in a ſpecial way incenſed againſt the ſin of uncleanneſſe, and that not only againſt the outward acts of that ſin, ſuch as fornication, adultery, &c. but againſt the very inward motions of the heart toward it: for, there is a ſpecial meaſure of wrath here denounced againſt them who walk in the luſt, or, (as the word ſignifieth) the deſire of uncleanneſſe. 4. Lawful Magiſtracy is a Divine Ordinance, ſo precious in God's account, that He will let out a ſpecial meaſure of His wrath upon men, for want of inward reſpect to it in their hearts; yea, for any expreſſions that may weaken the due eſteem thereof in the hearts of others, even though they were Heathens that were inveſted with that Office: for, though Magiſtrates were generally ſuch at this time, Yet there is a ſpecial degree of wrath threatned againſt them, who either undervalue in their hearts, or diſgrace by their expreſſions, that Ordinance, Especially thoſe who despiſe Government, and are not afraid to ſpeak evil of Dignities. 5. Men that are ſlaves to their own luſts, are ordinarily un-friends to lawful Magiſtrates; pretend what they will, they who live in rebellion againſt God, can never be truly loyal to any Vicegerent of His, and therefore ought not to be preferred or countenanced by ſuch, or any that give our themſelves to be ſuch: for, they that walk after the fleſh, do alſo despiſe Government. 6. The more ſtout-hearted men are in their ſinful courſes, out-facing all challenges, and the more wedded to their own inclination, not fearing to diſgrace any that have a calling to oppoſe them in their wickedneſſe, the more wrath have they to expect from God: for, thus is the ſin of theſe men aggreged, who are here threatned with a ſpecial meaſure of wrath, Preſumptuous are they, ſelf-willed. 7. Although ſedition and diſloyalty to lawful Magiſtracie be the ordinary charge which falſe teachers give in againſt he faithful Servants of Chriſt, Act. 24.1, 5. and 17.6, 7. as they did alſo againſt the Lord himſelf, Luke 23.1, 2. Yet theſe falſe teachers themſelves will be found to be the greateſt unfriends of lawful Magiſtrates, either denying or weakning their Authority, if ſo be they imploy their power any way for oppoſing their errors, or wicked practices: for, falſe teachers are mainly intended here, and charged by the Spirit of the Lord with this guilt, They despiſe Government, and are not afraid to ſpeak evil of Dignities.
Verſ. 11. Whereas Angels which are greater in power and might, bring not railing accuſation againſt them before the Lord.
The Apoſtle doth aggrege their ſin of deſpiſing and diſgracing lawful Authority, from the carriage of the good Angels, who, though they be far above the greateſt on Earth in power and other perfections, Yet do they eſteem ſo highly of Magiſtracy, that they are loth to do any thing that may diſgrace, or bring in contempt, that Ordinance, in the perſon of any, as theſe baſe men do, whoſe guiltineſſe and wrath muſt therefore be exceeding great. Doct. 1. The good Angels are ſome way preſent at, and imployed about, the affairs of the children of men, not only within the Church, as guardians and ſervants to the Saints, Pſal. 34.7. as witneſſes of their Worſhip, 1 Cor. 11.10. and condiſciples with them in the ſtudy of the Goſpel, 1 Pet. 1.13. But alſo without the Church, in reference to her good, executing judgement, at the Lord's command, upon her enemies, Iſa. 37.36. marring their counſels againſt her, Dan. 10.20. Although they uſe not now viſibly to appear, ſince the worſhipping of them hath ſo prevailed in the Antichriſtian Church; Yet if they were not ſome way preſent, and imployed as is ſaid, the carriage of theſe Hereticks could not be aggreged from the diſſimilitude thereof, to the preſent carriage of the good Angels toward Magiſtrates, as here it is, They deſpiſe Government, and ſpeak evil of Dignities, Whereas Angels which are greater … power and might, bring no railing accuſation againſt them. 2. Although the power of Angels be ſmit, as themſelves are, it being the Lord's incommunicable property to be Almighty, Gen. 17.1. Yet, that power which the Lord hath given them for the ſafeguard of the Saints, whom they attend, Heb. 1.14. and for the terror of the wicked, whom they oppoſe, Pſal. 68.17. doth far exceed the power of the greateſt on Earth: for, whether they be compared with falſe teachers, who, by reaſon of the multitude of their followers, are very powerfull; or with Magiſtrates, who are the mightieſt on Earth, they are, according to this Scripture, greater in power and might. 3. The more nearneſſe any creature have to God, and the more eminent for gracious qualifications they be, the more tenderneſs and compaſſion will they bear towards creatures that are void of thoſe perfections wherewith they are endued, and compaſſed with infirmities whereof they are free; and the leſſe delight will they have in their diſgrace, or deſtruction: Therefore the Angels, who do with much alacrity, and height of divine zeal, execute the judgments of the Lord when they are commanded, Pſal. 103.20. who are witneſſes of more of the wickedneſſe and ſinful infirmities of Magiſtrates than falſe teachers can be, and who do far excel both in perfection, do not (as falſe teachers uſe to do) bring any railing accuſation againſt them before the Lord. 4. As the eminency of ſinners doth in ſome reſpects aggrege their ſins, becauſe of the power of their example, and their great engagements to God, 2 Sam. 12.7. So alſo doth the meanneſſe of their condition in other reſpects, Prov. 30.21. they being thereby called to the more humble dependance and duty toward God: for, thus is the ſin of theſe falſe teachers aggreged, that they, being ſuch baſe and mean creatures, ſhould deſpiſe Dominion, and ſpeak evil of Dignities, Whereas Angels that are greater in power and might, bring no railing accuſation againſt them before the Lord.
Verſ. 12. But theſe, as natural bruit beaſts, made to be taken and deſtroyed, ſpeak evil of the things they underſtand not, and ſhall utterly periſh in their own corruption.
The Apoſtle, having ſhown how unlike theſe falſe teachers who deſpiſe Magiſtracy and Government among Chriſtians, are to the moſt glorious creatures of God, the good Angels, He ſheweth here how like they are in this, and the reſt of their carriage, to the baſeſt of the creatures, the bruit beaſts: and the reſemblances betwixt them, which, the Apoſtle's words may lead us unto, are eſpecially three, 1. As the beaſts are void of humane reaſon; ſo are they of heavenly wiſdom. 2. As the beaſts do readily trample under foot the moſt precious things; ſo do they ſpeak evil of the things they underſtand not: whereby is eſpecially meant their oppoſing of Magiſtracy and Government among Chriſtians, and their ſlandering of the doctrine of holineſſe, ſo much preſt by the Apoſtles, as if it had been contrary to the liberty of Chriſtians. 3. As the beaſts are framed for deſtruction; ſo are they for utter perdition: which is not to be underſtood as if they that have immortal ſouls could come to nothing as the beaſts, but that they are appointed for eternal torment, which they do procure to themſelves, as the beaſt is appointed for the ſlaughter. Hence Learn, 1. However men of erroneous opinions, and vile affections, may be in ſo high eſteem in the Church, by reaſon of their fair pretences and ſpecious titles they aſſume to themſelves, as to draw a very conſiderable faction therein after them; yet doth the Lord eſteem ſuch (and will in his own time diſcover them to be, what they are in effect) baſe and beaſtly in their diſpoſition and carriage: for, here theſe falſe teachers, who pretended to be the only fountains of conſolation to the Church, ver. 17. and patrons of chriſtian liberty, ver. 19. by ſuch fair pretences, gaining to themſelves a numerous party, ver. 2. are declared by the Spirit of the Lord, to be as natural bruit beaſts. 2. When men are led by their ſenſual appetite, not by holy reaſon, and do become very adventrous in paſſing moſt hard ſentences againſt things they underſtand leaſt, they have then the characters of a beaſtly diſpoſition and carriage: for, both theſe are here made reſemblances betwixt the beaſts and falſe teachers, who as natural bruit beaſts ſpeak evil of the things they underſtand no…. 3. When men do thus reſemble the beaſts in their diſpoſition and carriage, it is the cleareſt evidence that can be, that they are appointed for deſtruction, as the beaſt is for the ſlaughter; and that however they may, as fed beaſts, proſper for a time; yet their end ſhall be much worſe than theirs: for, the Apoſtle makes the reſemblance alſo in this, that as the beaſt is to be taken and deſtroyed, ſo ſhall they utterly periſh. 4. The puniſhment that abideth the wicked, doth conſiſt in a through and continual torment of ſoul and body, in the privation of all comfort, and that to all eternity, without any hope of recovery: which is imported in this, they ſhall utterly periſh. 5. Whatever deſtruction cometh upon wicked men, it is of their own procuring, they do in time by their ſins treaſure-up the wrath, and gather the fewel which ſhall ſeize upon them, and burn them up to all eternity: for, they ſhall utterly periſh in their own deſtruction.
Verſ. 13. And ſhall receive the reward of unrighteouſneſs, at 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, begutling unſtable ſouls, an heart they have exerciſed with covetous practiſes: curſed children.
Here is a further amplification of the ſin and judgement of theſe falſe teachers, whom the Apoſtle hath formerly deſcribed and threatned. The ſubſtance whereof, is, That they ſhall want nothing of the wrath due to thoſe who count it their heaven to exceed in all carnal delights, notwithſtanding of the light of the Goſpel, thereby diſgracing their holy profeſſion, and making but a ſport of deceiving their own ſouls, ſince they can in the mean time deceive others, inſinuating themſelves in the eſteem and ſociety of the Godly, whether in their religious or ordinary feaſts, ver. 13. who are ſo under the power of their unclean luſts, that they cannot but manifeſt their filthy diſpoſition, being altogether impotent to reſiſt temptations themſelves, and enſnaring with their errors and vile practices ſuch others as are not well ſetled in knowledge and grace; And who are ſo ſold to the love of their gain, that they make it their heart-exerciſe to attain thereto: for all which, he pronounceth them heirs of God's fearful curſe. Doct. 1. The wrath of God againſt ſin had need to be oft inculcated to the guilty, and knit unto the ſeveral branches of their ſin, that ſo they may have the more lively apprehenſions of that wrath, and may have their hearts accuſtomed to think upon it, whenſoever they think upon their ſins, that ſo they may be either ſtopped in the courſe of their ſin, and haſtened to repentance, or left the more inexcuſable: Therefore the Apoſtle, in branching out the ſin of falſe teachers and their followers, doth ſo frequently intermix threatnings, or ſome new repreſentation of that wrath they have to expect, They ſhall utterly periſh, in the former Verſe, and here, they ſhall receive the reward of unrighteouſneſs: and they are curſed children. 2. When God reckoneth with the wicked, they ſhall not want a grain weight of the wrath due to them; for, ſince they have ſlighted the uſe-making of Chriſt's righteouſneſſe, which makes ſinners righteous; and the ſtudy of holineſſe, which proveth them righteous, they ſhall receive the reward of unrighteouſneſs, which, in the Original, doth ſignifie a due proportion of wrath to their ſin. 3. That which doth ripen wicked men for wrath, is not their ſins only, ſimply conſidered, but mainly the ſeveral aggravations ordinarily attending their ſins, whereof there may be ſeen here nine in number, As, 1. This doth exceedingly aggrege mens ſin, when they count it their very paradiſe to ſatisfie their luſts; for, ſo the word in the Original, They count it their Eden to riot. The more Heaven men apprehend in their ſins, the more Hell they will find. 2. When men become ſo impudently bent upon their luſts, that neither the light of the worlds knowledge of their ſin, nor th… light of the Word diſcovering the evil and hazard thereof doth reſtrain them; both which may be comprehended in this other aggravation of their ſin, They count it pleaſure to riot in the day time. 3. When men by their ſins, do ſtain a holy profeſſion that they have made before the world: for, if theſe men had not had a fair profeſſion and high eſteem in the Church, they could not have been ſpots and blemiſhes while they feaſted with the Lords people; which is here made another aggravation of their guilt. 4. When men do not only live in ſin, but do make a ſport of it, beguiling their own hearts with groundleſſe apprehenſions that there is neither ſuch evil nor hazard therein, as the Word holdeth forth, and their own conſcience ſometimes ſuggeſteth: for, this is another aggravation, They ſport themſelves in their own deceivings. 5. When in the mean time of their living in the ſlavery of their luſts, they are carefull to keep up their eſteem with the Godly, and attend all occaſions of converſe with them, that ſo they may cloak their ſins: for, it is here made another aggravation of their guilt, that all this wickedneſſe is committed while they feaſt with the Lord's People. 6. When mens luſts are ſo vigorous within, that they manifeſt their predominancy in their very outward carriage: for, this is a further aggravation of their ſin, They have eyes full of adultery, 7. When men become ſo impotent to reſiſt their luſts, that the ſatisfying thereof becometh their very element, out of which they cannot reſt, as the word here ſignifieth, They cannot ceaſe from ſin: which is alſo another aggravation of their guilt. 8. When ſinners become infectious, and inſnaring, with the bait (as the word, beguiling, in the Original ſignifies) of fair pretences, many others, to ſwallow down their foul errors and profane practices: this alſo is a high aggravation of their guilt. 9. When men make it their heart-exerciſe, whereabout they ſpend their wit and affections to fulfill their fleſhly deſires: for, this is here the laſt aggravation of their ſin. An heart they have exerciſed with covetous practices. Doct. 4. Although it be poſſible that the Lord's People may without guiltineſſe admit into their ordinary and intimate ſociety, the worſt of men, while they do not diſcover themſelves, as is clear concerning Ahithophel and Judas; Yet doth the admiſſion of ſuch into their ſociety oftentimes prove a great ſnare, eſpecially to thoſe that are admitted, while they take occaſion there-from to harden themſelves in thoſe ſins, and to count the leſſe of that vileneſſe, the commiſſion whereof doth not mar their eſteem and ſociety with the Godly: for, this is one thing that helped theſe ſoul-deceivers to deceive themſelves and willingly to overlook the evil of their own condition, that notwithſtanding of all their wickedneſſe, they were admitted to the ſociety of the Godly, and did paſſe among them for ſuch; While they feaſt with you. 5. When men labour not to mortifie their inward luſts, the Lord oftentimes doth juſtly ſuffer them to manifeſt the predominancy of theſe luſts over them in their outward carriage; As grace which is lively within, will put ſome beauty upon the outward man, Eccl. 8.1. So corruptions vigorous within will readily bewray the perſon to be its ſlave, Iſa. 3.9. Having eyes full of adultery, or (as it is in the Original) of the adultreſs. 6. So bewitching is the ſpirit of error where it entereth, and ſo devoted are deluded ſouls unto their ſeducing teachers, That though theſe teachers be judicially plagued of God (as ordinarily ſuch are) with profanity of life; Yet this doth not make their followers loath at them, or abhor their errors: for, though they did riot in the day time, and had eyes full of adultery, Yet were they ſtill beguiling unſtable ſouls. 7. Thoſe who are not rooted in knowledge by clear information and frequent meditation of the Truth, and have not their hearts eſtabliſhed with Grace by the frequent exerciſe thereof, will readily be a prey to ſoul-deceivers: for, theſe whom they beguile are here called Unſtable ſouls. 8. No man doth ſerve one idol alone, but many at once: he that is wedded to worldly pleaſures, will be alſo to his credit… the want whereof, doth mar his pleaſure; and if pleaſure and credit be two of a mans idols, readily gain will be the third, that ſo he may the more eaſily attain to the other two. Therefore doth the Apoſtle deſcribe theſe men here as ſlaves to all theſe three idols at once, to their pleaſures, which were their Eden; to their credit, which made them hold forth baits to take many followers; and to their gain, wherewith their heart was exerciſed, that ſo their pleaſures and credit might be attained and upheld. Laſtly, They who, profeſſing themſelves to be the Children of the Lord, do ſpend their immortal ſpirits upon the unworthy things of this preſent life, not truſting to his care and providence in the moderate uſe of lawfull means whereunto their profeſſion doth oblige them, They do forfeit their right they pretend to have to the Priviledges of His Children, and ſerve themſelves heirs to His curſe: for, becauſe their heart is exerciſed with covetous practices, they are curſed children.
Verſ. 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 unrighteouſneſſe:
16. But was rebuked for his iniquity; the dumb aſſe ſpeaking with mans voice, forbad the madneſſe of the prophet.
The Apoſtle, having ſhown what idols theſe falſe teachers did ſet up, he ſheweth here two wofull effects that their love to them, eſpecially to their gain had upon them. The firſt, is, their apoſtaſie from the Truth and way of Chriſt. The ſecond, is, extream violence in the proſecution of theſe idols; Which laſt he ſetteth forth by comparing them with B…laam, who was ſo mad in the proſecution of theſe ſame idols, that even extraordinary oppoſition could not reſtrain him. Hence Learn, 1. However men that really enter the way of Chriſt can never totally or finally fall from it, by reaſon of the Lord's undertaking, Joh. 10.28. and unchangeableneſſe, Rom. 11.29. Yet they who have been once in opinion ſound, and in external practice blameleſſe, remaining in the mean time without any inward ſaving change, may make apoſtaſie from both: for, ſuch had theſe men been, of whom the Apoſtle ſaith, They have forſaken the right way. 2. Love to ſome unmortified luſt, eſpecially covetouſneſſe, is the prime cauſe both of much apoſtaſie, and of extream violence in ſinful courſes: for, ſo was it with theſe falſe teachers and their followers, their heart was exerciſed with covetous practices in the former Verſe, and therefore they forſook the right way, imitating Balaam in the violent proſecution of that idol. 3. When the right way, which is the way of truth and holineſſe, is forſaken, men can keep no certain courſe, but muſt needs be like wandring ſtars or planets (as the word here ſignifieth) ever ſeeking, and never finding, that true ſatisfaction they might have had, and have forſaken, by forſaking the right way; And are gone aſtray. 4. When the Lord's ordinary means, to reclaim ſinners from their luſts, doth not prevail with them, the Lord is juſtly provoked to give them up to go on in their own way, over the belly of more than ordinary oppoſition, if they have it, till they periſh: for, Balaam was not reſtrained by means more ordinary in his time, and therefore he is not reclaimed by means more extraordinary; He loved the wages of unrighteouſneſſe, though he was rebuked for his iniquity by the dumb aſſe. 5. Covetouſneſſe being once rooted in the heart, and propoſed as a man's main end, it is ſo powerful and imperious an idol, that it will make the covetous man adventure upon any courſe, though never ſo unrighteous, and go over never ſo much oppoſition in the way of his gain: for, though the wages that Balaam deſired, were wages of unrighteouſneſſe, becauſe they could not be had but by curſing the People, whom God had bleſt; Yet he loved them, and purſued them, though the dumb aſſe forbad his madneſſe in ſo doing. 6. The more oppoſition from the word, or diſpenſations of God, men do go over in the proſecution of their luſts, the greater is their guilt, and the more wrath have they to expect from God, eſpecially when they trace the ſteps of ſinners, whom God hath by His Word and Providence oppoſed before them: for, it is here made an aggravation of ſin, and cauſe of a ſpecial meaſure of wrath, that theſe men followed the way of Balaam, who would go on after his luſts, though the dumb aſſe, ſpeaking with mans voice, forbad his madneſſe. 7. It is in ſome reſpect more eaſie to work the greateſt miracle in nature, than to ſtop the courſe of a ſinner, violently purſuing his luſts; the reaſonleſſe creatures, who have no active oppoſition in them to their Maker's will, being more prone to obey Him, contrary to their ordinary courſe, than reaſonable creatures, without ſpecial grace and aſſiſtance, can be, either to follow the direction of His Word, or their own reaſon contrary to their corrupt and vile affections: for, while Balaam goeth on in his ſinful courſe, The dumb aſſe, ſpeaking as if it had a mans voice, forbad his madneſſe. 8. A croſſe providence meeting ſinners in a courſe contrary to the revealed Will of the Lord, hath a language to them, proclaiming their madneſſe, and prohibiting them to go on in their ſins, which they ought to hear and obey, although it be not ſo expreſſe, as when one man reproves another; See Mica. 6.9. for, though we read not, (Numb. 22.) that Balaam's aſſe did either expreſly call him mad, or prohibit his courſe; Yet here the Spirit of God putteth that commentary upon what it ſpake, which alſo Balaam ſhould have done, That the dumb aſſe ſpeaking with mans voice, forbad the madneſſe of the prophet. 9. It is the height of madneſſe to walk contrary to the revealed Will of God, how much uſe of reaſon ſoever men may have to cover their wickedneſſe, and attain to their idols: for, though much carnal reaſon and policy did appear in Balaam's way, Yet the dumb aſſe forbad the madneſſe of the prophet. 10. A man who is mad in the purſuit of his luſts, and ſo incorrigible, that even extraordinary means do not reclaim him, may, notwithſtanding, be imployed by the Lord for revealing of His Will to His People, and for the edifying of His Church; and in the diſcharge of that imployment may be furniſhed with much heavenly matter, and ſuitable expreſſions, and ought to be heard and obeyed by the Church in the diſcharge of his imployment, while he is not diſcovered to be what he is, and is not according to the order eſtabliſhed in the Houſe of God put from that imployment: for, ſuch a man was Balaam, whom the Lord did imploy, and by whom He did deliver moſt comfortable and edifying Truths to His Church: all which is clear by comparing this place of Scripture, with Numb. 21,22. chapters.
Verſ. 17. Theſe are wells without water, clouds that are carried with a tempeſt, to whom the mist of darkneſſe is reſerved for ever.
In this, and the two following Verſes, the Apoſtle holdeth forth ſeveral of thoſe means, which falſe teachers make uſe of for attaining their forenamed idols, eſpecially their gain and applauſe. The firſt, which is in this verſ. is their fair promiſes of doing much good to the Church: They give out themſelves to be wel-ſprings of comfort to the Lords People, and clouds to drop down their doctrine as rain, to make the Church fruitful, whileas in effect they did but diſappoint poor ſouls, and darken the Truth; for which, the Apoſtle threatneth them with everlaſting darkneſſe, as their portion. Hence Learn, 1. They that do moſt hurt to the ſouls of the Lord's People, by venting moſt dangerous errors among them, make oftentimes the faireſt promiſes of doing moſt good to them, that ſo they may feed People with vain expectations of more than ever they can find from them; faithful Miniſters, being ſenſible of their own inſufficiency, 2 Cor. 3.5. and of the neceſſity of a divine concurrence with their pains, 1 Cor. 3.7. are more ready to expreſſe their fears of Peoples diſappointment, 2 Cor. 11.2, 3. than to make ſuch large promiſes of much comfort and profit to People by their means, as falſe teachers uſe to do: for here, theſe ſeducers give out themſelves to be what faithfull Miniſters ought to be, Wells of conſolation, receiving from Chriſt the Fountain, and giving out to His People what may comfort them; and Clouds, to drop down their doctrine as rain in ſeaſon, to make them fruitful. 2. Whatever be the fair pretences and promiſes of falſe teachers, the Lord's People can meet with nothing but diſappointment from them; and whatever eſteem they may have among the beſt for a time, God will take His own time to manifeſt what they are in effect, and to undeceive His own People: for here, they that gave out themſelves, and were eſteemed to be the chief inſtruments of the comfort and fruitfulneſſe of the Church, as the ſimilitudes of Wells and Clouds, whereby they ſet out themſelves, do import, are here diſcovered to be ſuch as did diſappoint, and in diſappointing, increaſe the anxiety of theſe that expected comfort from them, as Wells without water do the weary travellor; and to be ſuch as are acted by the reſtleſs ſpirit of Satan into every airth where their fore-named idols of gain and applauſe can be had, as clouds that are carried with a tempeſt. 3. The judgment of falſe teachers, whereof their followers ſhall get a ſhare, ſhall be very proportionable to their ſin; for, they promiſe to be Wells of conſolation to the Lord's People, and do diſappoint them; they themſelves delight to walk, and to lead others in the works of darkneſſe: they darken the Truth of God; and in this courſe they are reſtleſſe, as clouds carried with a tempeſt: and therefore the threatning is exactly ſuited to theſe ſins; For them the miſt of darkneſſe is reſerved for ever.
Verſ. 18. For when they ſpeak great ſwelling words of vanity, they allure through the luſts of the fleſh, through much wantonneſſe, thoſe that were clean eſcaped from them who live in error.
Here is the next courſe which ſoul-deceivers take to enſnare poor ſouls by their errors, to wit, a high and lofty ſtile of language, which their love to their luſts made them to affect, and whereby they were very taking with unmortified wanton profeſſors, eſpecially ſuch as have been turned from Paganiſm, to the profeſſion of Chriſtianity. Hence Learn, 1. They that vent error do ordinarily hold it forth under ſome lofty ſtrain of language, and high-bended expreſſions, beyond what is ordinary, ſuch as may be moſt taking with, and admired by the hearers; whileas faithfull Miniſters can truſt Chriſt, to make plain Truth, ſpoken in the ſimplicity of words, effectual for the ſalvation, comfort and edification of His own, which is their main ſcope, 1 Cor. 2.4. for, it is here a character of falſe teachers, They ſpeak great ſwelling words. 2. When the vail of odd and ſoaring expreſſions, wherein falſe teachers delight, is laid aſide, and the naked purpoſe, held forth under them, is conſidered, it will be found of no worth, but either ſome untruth, or that which maketh nothing to the true advantage of ſouls; both which are vanity: for here their great ſwelling words, are words of vanity. 3. An affected lofty ſtile of language in uttering things divine, doth ordinarily flow from ſome unmortified luſt in the ſpeaker, eſpecially the love of applauſe; and is alſo mainly taking with wanton unhumbled ſouls, when it doth provoke to more vanity and lightneſſe, by diverting them from the ſtudy of their natural vileneſſe, their need of Jeſus, and the neceſſity of the mortification of their heart-evils: for, they who ſpeak great ſwelling words of vanity, they allure through the luſts of the fleſh, through much wantonneſſe: both which laſt clauſes may be underſtood, as well of the principle which doth bend the preacher to that ſtrain, as of the qualification of theſe hearers with whom it is moſt taking. 4. There may be a very remarkable external change from vile and blaſphemous opinions, idolatrous and profane practices, to a profeſſion of Truth and ſuitableneſſe of the outward converſation to it, where there is no ſaving or inward change made of the heart, from the love of ſecret luſts to the love of Chriſt and His grace; the one without the other may be occaſioned by the power of example, the majeſty and clearneſſe of Truth, which is in nothing contrary to natures light, the beauty of holineſſe ſhining in the converſation of Profeſſors, and outward advantages which ſometimes may attend the profeſſion of Truth and Holineſſe: for, theſe here who were yet given to the luſts of their fleſh, and much wantonneſſe had once clean eſcaped from the blaſphemous opinions, profane and idolatrous practices of thoſe without the Church, who are here called them that live in error. 5. Whatever change of this ſort be wrought upon men, unleſs they labour to find the power of Chriſts Spirit changing, their nature, and mortifying their inward luſts, they will eaſily be a prey to ſeducing ſpirits, and carried to thoſe ſins which are no leſſe diſhonourable to God, and deſtructive to their own ſouls, than thoſe wherein they lived before: for here, thoſe who had once clean eſcaped from the vile opinions, and wicked practices wherein Pagans live, are now by the ſeduction of falſe teachers, turned profane and licentious Chriſtians.
Verſ. 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.
The laſt of thoſe means whereby falſe teachers do enſnare ſo many of their hearers, is, their pretending to make clear to them, and poſſeſſe them in, that Chriſtian liberty, whereof the Goſpel ſpeaketh, which they could not at all perform, in regard themſelves were compleat ſlaves to their luſts, as captives in war are ſervants to their conqueror. Hence Learn, 1. The Doctrine of Chriſtian liberty, which is in it ſelf moſt ſweet and ſaving, holding forth our freedom from the Law as a Covenant of work, Rom. 7.4. and from the curſe thereof, Gal. 3.13. from the dominion of Satan, Heb. 2.14, 15. the terror and allurements of the world, Gal. 1.4. and the dominion of our own luſts, Rom. 6.14. hath been, and yet is, much abuſed, while it is ſtretched to give liberty to ſin, and to looſe Chriſtians from the holy Commandments of the moral Law, as they are now preſt in the Goſpel: for, ſo doth the Apoſtle forewarn it ſhould be abuſed along the time of the Goſpel, as is clear by comparing this with the 1. and 21. Verſes. 2. They that are much in crying up Chriſtian liberty, and little or nothing in preſſing the holy Commandments of Chriſt upon His Redeemed Ones, the obedience whereof is a great part of our Chriſtian liberty, and one main end of our liberation from our ſpiritual enemies, Luke 1.74, 75. they cannot but be ſlaves to their luſts; and ſo muſt thoſe be that imbrace that doctrine: for, while they promiſe them liberty, they themſelves are the ſervants of corruption. 3. Although every man be bound in Law to be the ſervant of Chriſt, who can make the worſt thing that men can do ſubſervient to His ends, Pſal. 119.91. Yet he who doth voluntarily, and ordinarily, give-up himſelf to ſerve the Devil, and his own corruption, without reſiſtance or crying to Chriſt for help, is then in a manner, a lawful captive to Satan, to be detained by him till the Supream Judge execute deſerved wrath upon him, as one that rendereth himſelf to a conqueror, is his bondſlave, according to the Law of Nations, to which the Apoſtle alludeth while he ſaith, Of whom a man is overcome, of the ſame is he brought in bondage.
Verſ. 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 intangled 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 righteouſneſſe, than after they have known it, to turn from the holy Commandment delivered unto them.
The Apoſtle proveth the condition of theſe Apoſtates, whom he ſuppoſeth to have attained ſo much of the knowledge of Chriſt, as had power upon them to clenſe their outſide, to be much worſe than it was before that change, becauſe their ſin and judgment had been leſſe if they had never known any thing of the way of juſtification revealed in the Goſpel, than it will be now, after that hath been cleared to their underſtanding; and yet in doctrine and practice they do caſt off another part of the Goſpel, to wit, that which preſſeth the duties of holineſſe upon juſtified perſons. Hence Learn, 1. Even thoſe who are deſtitute of the ſaving knowledge of Chriſt, and ſtrangers to the mortification of heart-pollutions, may find ſo much power of the knowledge of Him, as to make them clenſe their external converſation; the knowledge of Chriſt is ſo raviſhing a ſubject, able to divert even an unrenewed mind from many ſinful ſpeculations, that even a hypocrite, living in love with his ſecret luſts, may eſcape the pollutions that are breaking forth in the world, through the knowledge of the Lord and Saviour Jeſus Christ. 2. They who have not attained to a heart-outcaſt with ſin, and ſome inward mortification thereof, will, upon fit occaſions and temptations, be readily enſnared again, and made ſlaves to theſe ſame ſins which were externally reformed, and from the outward acts whereof only, they had made an eſcape: for, theſe here ſpoken of, having only eſcaped the pollutions that are in the world through the knowledge of Chriſt, they are again intangled and overcome. 3. Before men be overcome by temptation, they are firſt entiſed with the apprehenſion of ſome pleaſure, profit, or the like, to be had by their ſins; with which apprehenſion the hazard and danger of committing the ſin is covered and hid, as the fiſher's hook is by the bait, which is the metaphor in the Apoſtle's expreſſion, They are again intangled and overcome. 4. The guilt and deſerved wrath againſt thoſe who after illumination by the truth, and external renunciation of their ſins, do return back again to them, is much greater, than if they had never been ſo far enlightened and reformed, their ſins being now againſt light, and ſome taſts of ſweetneſſe, which is ſometimes letten out even to thoſe who do but externally renounce their ſins, and betake themſelves to the way of Chriſt, Heb. 6.4, &c. for, of ſuch the Spirit of God ſaith here, The latter end is worſe with them than the beginning. 5. Thoſe to whom the Lord doth make known the way of free juſtification by the righteouſneſſe of Chriſt, to them alſo He doth deliver His holy Commandments, the obedience whereof they ought to ſet about in His ſtrength: for, ſo much is imported in the Apoſtle's words, that having known the way of righteouſneſſe, there was a holy Commandment delivered to them. 6. It is leſſe difficult, and more ordinary for men, to adhere in their opinion and profeſſion, to the way of free juſtification by Chriſt's imputed righteouſneſſe, when that way is once cleared to their minds, than it is for them to inſiſt in the conſtant practice of holy duties, which Chriſt preſſeth upon them, and offereth them ſtrength for, there being even in corrupt nature, which is moſt averſe from holy duties, ſome inclination to be made bleſſed, and that freely; which is imported in the Apoſtle's changing of the expreſſion: for, he doth not ſay, that after they had known the way of righteouſneſſe, they, had turned from it; importing, that theſe falſe teachers did ſtill profeſſe and preach juſtification by His righteouſneſſe; but, after they had known that way, they turned from the holy Commandment delivered to them; their adhering to the one without the other, made their guilt greater than if they had never known that one, and no leſſe than if they had turned from both.
Verſ. 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.
In the laſt place, the Apoſtle guardeth againſt any offence which might be occaſioned by the apoſtaſie of theſe falſe teachers and their followers, in regard they had now proven themſelves never to have been inwardly renewed, as the true ſheep of Chriſt are; but only by their Baptiſm and profeſſion to have externally renunced that vileneſſe, whereunto they are now returned again, after the cuſtom of dogs and ſwine, according to that common proverb, which is made uſe-of in Scripture, Prov. 26.11. Doct. 1. Sin ought to be repreſented by the Lord's Miniſters in its abominable vileneſſe, eſpecially when men labour to palliate their filthy practices with fair pretences. Therefore theſe vile practices, which theſe falſe teachers called their chriſtian liberty, the Apoſtle here calleth a licking up of their vomit, and a wallowing in the mire. 2. They who after external reformation and great profeſſion of holineſſe, do return unto, and continue in, their renounced ſins, do thereby give evidence that they were never inwardly or really changed in their nature: for theſe, of whom the Apoſtle ſpeaketh here, being ſtill dogs and ſwine, were only waſhen externally, and did vomit up by confeſſion and ſeeming renunciation, their filthy practices, to which they did return again, as the dog returneth to his vomit, and the ſow that was waſhed, to her wallowing in the mire; and ſo this place can make nothing for the apoſtaſie of the Saints. Laſtly, It is lawfull for the Miniſters of Chriſt to make uſe of common ſimilitudes, or proverbs, to clear the Truth, and fix it in the minds of thoſe that are led by ſenſe, (providing they do make uſe, eſpecially of ſuch as are ſcriptural) propoſe all their ſimilitudes in a decent and cleanly way, ſuitable to the majeſty and purity of Truth, and appoſit to their preſent purpoſe, and bring them forth only for illuſtration of Truths, otherwiſe proven: for, ſo doth the Apoſtle here make uſe of ſuch a ſimilitude as he found in Scripture, which, though it be taken from things in themſelves vile, is expreſt in the moſt honeſt tearms, that can fitly ſet out the vileneſſe of apoſtaſie, the evil whereof he had clearly proven before; It is happened unto them according to the true proverb, &c.