brought with them blasts of vain doctrine, in their craftiness, after the wiles of error, and so created a desolation for those who sought unto them. We cannot help comparing this description with the ever-increasing illumination that flows from the lamp of prophecy, making the world's dark places light. _For whom the blackness of darkness hath been reserved._ Yes, for these also God has a destiny in store. It is reserved, as is the incorruptible inheritance (1 Peter i. 4) which awaits His faithful ones. But it is in those pits of darkness to which the rebellious angels were committed. Yet even in the Apostle's language there shines out somewhat of God's mercy. The sinner's doom is certain, but the blow has not yet fallen; the blackness of darkness is prepared, but was not prepared for men. Only those fall into it who persist in their rebellion. For them, in the words of Christ, it will be the outer darkness, where is the weeping and the gnashing of teeth. _For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error._ St. Peter's words are here very aptly chosen to contrast the boastful pretensions of these corrupters with the hollowness and delusion of all they promise. St. Jude (16) tells of the great swelling words, but does not add that further touch which proclaims their emptiness; St. Paul (1 Tim. i. 6) says that such men fall to their vain and boastful talking because they have swerved from purity of heart, from a good conscience, and from faith unfeigned. From such there is nothing to be expected but falseness and unreality; they arrogate to themselves a penetration which others have not. Theirs it is to have found a deeper meaning in revelation, to have worked their way to a freedom beyond the rest, a freedom in the midst of sin, which imparts to those who attain to it a freedom to sin with impunity. Thus do they entice in the lusts of the flesh by lasciviousness. Such a liberty suits the natural man; such guides find many to follow them. True Christian freedom, the freedom of St. Paul, calls for constant watchfulness, earnest anxiety at every step, for life is full of treacherous roads. But forethought and carefulness are lacking for the most part in those who have just escaped from the entanglements of error. "I buffet my body," was the Apostle's rule, "and bring it into bondage" (1 Cor. ix. 27). This was the discipline to free the soul. And to others he preaches in his letter to Timothy that "the grace of God hath appeared, bringing salvation to all men" (2 Tim. ii. 11). But mark the pathway which leads to this life: "Instructing us to the intent that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." Such precepts these men mocked at. There was a nobler knowledge, they said, a higher initiation. To this they had attained; to this they beguiled their followers.