An analyticall exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applyed by their uses for a further progresse in holinesse / by ... William Ames ...

Verse 17. These are welles without water, clouds that are carri∣ed with a tempest, to whom the mist of darknesse is reserved for ever.

Verse 18. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wan∣tonnesse, those that were cleane escaped from them who live in errour.

Verse 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.

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

Verse 21. For it had beene better for them not to have knowne the way of righteousnesse, then after they have knowne it, to turne from the holy commandement delivered unto them.

Verse 22. But it is hapned unto them according to the true Pro∣verbe; The Dog is turned to his own vomit againe, and the Sow that was washed to her wallowing in the mire.

The Analysis.

IN these verses is contained a refutation of the false teachers, of whom a description was made before. Now the sum of this refutation consists herein, that all those things were vain, which they promised to their disciples or followers. And this is in generall shewed by those comparisons which are made verse 17. Where these teachers are said to be wels as it were, without water, and clouds without raine, because they make shew of many things worthy to be desired, but they performe nothing at all. Upon occasion of these similitudes, by the way he repeats the punishment which God had prepared for them, by a continuation of the same Allegory, namely, that whereas they are wels as it were, or clouds making shew of some mist, they shall at length certainly find the mist of eter∣nall darknesse. 2. The same vanity is illustrated by the impul∣sive cause that moved them to spread abroad their new opini∣ons, which was their swelling vanity, verse 18. in the begin∣ning, and by the effect thereof, which was their crafty sedu∣cing of Christians to give themselves over to the lusts of the flesh, at the end of the same verse. 3 The same vanity of their promises is set forth, verse 19. at the beginning, by the great dissimilitude and opposition that is betwixt them and their promises. For they promised liberty unto others, when they themselves were servants of corruption. Thence the vanity of their promises is made manifest and palpable as it were; be∣cause they promised that, whereunto they themselves were strangers, and far remote from it. 4. That which is put in the dissimilitude, namely, that they were servants of corruption, because some might make a doubt of it, the Apostle confirmes it at the end of verse 19. by the generall definition or descrip∣tion of a servant, or that bondage which he meant, namely, that he is another mans servant, that is overcome by him. For he that is taken by the enemy in warre, is brought in bon∣dage to him, at least untill he hath payed the just price of his ransome. 5. The misery of this bondage is amplified in re∣spect of those, that have made profession of faith and holi∣nesse, by comparing things unequall, betwixt that condition,

whereunto they were obnoxious before their calling, and this which they have brought upon themselves by their Apo∣stasie, where the misery of the latter condition is made greater then the former, vers. 20. and the reason of it is given, vers. 21. Because the sin is greater, which is committed after and against the knowledge of the right way, then that which is done through ignorance; which inequality is also illustrated by a comparison of the like things, that is explained in proverbiall sentences, of the Dog and the Sow, verse 22.

Quest. Here ariseth a Question, Whether those that were seduced by the false teachers, were before true believers?

Answ. They had that faith which we use to call temporary faith, but they were never soundly rooted in faith. This is proved out of the 14 verse, where all those that were seduced by these deceivers are called unstable soules. For if they had beene by sound faith grafted into Christ, then they should have been stable and corroborated in him also. And whereas they are said verse 18. to have cleane escaped from the wicked, this was, 1 In respect of the profession which they had made of their true conversion. 2. In respect of the assent, which we must think that they did give inwardly also unto the word, by which they were called to this conversion. 3. In respect of the change which they had made in their outward carriage. 4. In respect of some small beginning also, whereby they tended towards holinesse it selfe.

The Doctrines arising herehence.

Doct. 1. They that go astray themselves from the right way, and cause others to go astray, whatsoever they make shew of, they have nothing else in themselves or in their errours but vanity.

This is gathered out of verse 17. and the beginning of 18. For they are said in the text to be as it were vanity it selfe, as Solomon faith of all things that are under the Sunne, in respect of happinesse they are vanity of vanities. Now they are said to be vain, 1. Because they have only a shew of some truth or good, not the thing it selfe. 2. Because they make a shew of communicating some good unto others, but they do not per∣forme it, nor can they. For that is properly called vaine, which is void of that thing which it should have, or which is unfit for that use and end whereunto it should serve.

Reason 1. Because they have forsaken God, who is the fountaine of all true and solid good.

2. Because they are led by Sathan, who is the father of lyes and of all vanity.

Vse. This may serve to admonish us, to beware therefore of such men, that we be not in any wise deceived by them. For this were to imbrace vanity in stead of eternall happinesse.

Doct. 2. Yet such men in their vanity are usually most puffed up.

This is gathered from verse 18. in the beginning. So 1 Cor. 8. 1. Knowledge puffeth up. Which if it be true of the know∣ledge of things that are true in themselvs, if they be not known as they ought to be known, as it is explained, verse 2. Then much more must we think so of that knowledge which hath a shew of some singular excellency, when there is no solid good in it at all.

Reason. Because such men seeme to themselves to be wise, not only above the ordinary sort, but also above those that excell in the Church of God, yea sometimes above the Apo∣stles themselves and Prophets, and therefore are wont to boast of some depths which they have; which the holy Ghost therefore cals the depths of Sathan, Apoc. 2. 24.

Vse. This may serve to informe us, alwayes to suspect those men, that are in a wonderfull manner puffed up with their own private conceits of some part of religion.

Doct. 3. That such men do oftentimes seduce many, and have divers followers, it comes to passe chiefly thereby, that their doctrine, either for the matter of it, or the manner of their teaching, is very agreeable to the carnall lusts of men.

This is gathered from these words: they allure through the lusts of the flesh.

Reason. Because as the flesh doth easily apply it selfe at all times unto carnall doctrine, by reason of that communion that is betwixt them; so especially and most easily doth it, when the doctrine is covered with a shew of religion or truth.

Vse. This may serve for admonition, that if we would be safe from infection and seducing, we should diligently labour for mortification of the flesh. For neither are they only in danger of seducing that have not yet known the truth, but

they also that have in some fort clean escaped from those that live in errour, as it is in the text.

Doct. 4. The chiefe lust of the flesh, whereby men are wont to be seduced, is the love of carnall liberty.

This is gathered from the beginning of verse 19. So Psalme 2. 3.

Reason 1. Because the flesh alwayes seeketh its peace and quietnesse, which it cannot enjoy, but by giving it selfe over unto the lusts thereof; and hence it is that carnall men account the command of God and his Word, a yoke, and strong cords, and bands, &c.

2. Because in liberty there is some kinde of shew of that dignity and excellency, whereof all the sons of Adam are most desirous ever since they drank in that poyson of the Serpent, Ye shall be like Gods.

3. Because it hath a false shadow of that Christian liberty, whereunto we are called, Iohn 8. 32. 33, 34. Hence it is, that the cursed sect of Libertines, which under a shew of liberty overthrowes all religion, findeth many well-wishers thereun∣to, even amongst those that are Christians in name.

Vse 1. This may serve to condemne those, that alwayes follow after liberty of what kind soever it be. For Christians are the servants of righteousnesse, although they be free from sin, Rom. 6. 18.

2. To admonish us, to represse and restraine in our selves this carnall desire of liberty, 1 Cor. 9. 27.

Doct. 5. They that most labour for this carnall liberty, are the most wretched servants of sin.

This is gathered from these words; they are the servants of corruption. So Rom. 6. 20.

Reason 1. Because they are overcome and led captive by sinne.

2. Because they give up themselves wholly to obey sinne, Rom. 6. 16. 19.

3. Because they remain in this bondage, although it be the worst of all, with a kind of pleasure; so that they are the ser∣vants of sin more, then those are the servants of men, that are gally-slaves: for these mens minds alwayes wish for liberty, but the others are very well pleased in their most servile con∣dition.

Vse 1. This may serve to infrome us, how we should stand affected towards such men. For although they seem to them∣selves to be the only happy men almost, yet they are in truth objects most worthy of pity, and not of envie.

2. To admonish us, more and more to get out of this bon∣dage, by yeelding our selves wholly unto God and his righ∣teousnesse, Rom. 6. 18, 19, 22.

Doct. 6. They that are brought into this bondage, after that they have made profession and confession of the truth, their condition is more deplorable, then the condition of other sinners.

This is gathered from, verse 20, 21.

Reason 1. Because their sin is greater then other mens. For where no law is, there is no sin; where the law or the know∣ledge of the law is lesse, there the sin is lesse: but where the knowledge of Gods law and his will is greater, there the sin is made greater and heavier.

2. Because they do wonderfully dishonour God, while they professe themselves to have known his discipline, and to have had experience of it in some measure, and do afterwards reject it, and prefer sin before it.

3. Because the devill the Prince of sin doth more severely beset those, that he hath withdrawne unto himselfe from the flight as it were, Matth. 12. 45.

4. Because the anger of God is incensed against such men, Heb. 10. 26, 27.

5. Because there is scarce any place left for them to re∣pent, Heb. 6. 6.

Vse. This may serve to admonish all those, that know the way of God, to labour also to continue constantly in the same, in all parts of their life and conversation.

Doct. 7. The filthinesse of sinne should make men to abhorre a returning to the bondage thereof.

Reason 1. Because we are called unto purity.

2. Because we have professed an abomination of that impu∣rity which is in fin.

3. Because it is abominable unto God, and makes men a∣bominable in his sight.

Vse 1. This may serve to condemne those, that take delight in this filthinesse, and think they gain credit unto themselves

thereby, by gracing and setting out their speech with oathes, and labour to make their conversation pleasing, by applying themselves unto the customes and vicious and filthy courses of men.

2. To admonish us, to put before out eyes this filthinesse of sin. So shall we renew our repentance, and be confirmed in the grace of perseverance.