Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 2 · Verse 10
VERSE 10. But chiefely them that walke after the fleſh in the luſt of uncleanneſſe, and deſpiſe governement.
SO monſtrous are the outrages of the world, and ſo incorrigible the boiſtrous precipice of ſin; that Reaſon (which is of a middle nature betwixt grace and corruption) begins to doubt, whether there be a God and Iudge of all the earth. The godly ſuffer injuries, and are not delivered from their oppreſſors. The wicked are impune and proſper in the midſt of al their flagitious crimes. Where is then the Iudge, to puniſh the one, to deliver the other? He ſits in heaven, ſees and diſpoſeth all that is done upon earth: beholds the ſufferings of his pious children, knowes when it is fit time to releaſe them. The wickedneſſe of the unjuſt cries to him for vengeance, he knowes when to anſwer it. He forbeares to ſtrike theſe, for the ripening of their diſobedience: to eaſe the other, for the exerciſe of their patience. Some hot ſpirits would call fire from heaven, ſudden deſtruction on their perſecutors: not ſo ſaith God: there is a day prefixed; and what is it to you if I will have them tarry till then? They cannot wind themſelves out of my hand; I have them bound faſt enough: be you quiet and let your expectation depend on this Iudgement.
Now from this Theſis he comes to the Hypotheſis, accomodates the generall doctrine to his owne purpoſe. If God will take vengeance on all the wicked, let not theſe pernicious ſeducers, beaſts in the ſhapes of men, thinke to eſcape. They follow the Fleſh, not Reaſon, much leſſe the Spirit; but like bruites, are governed by their ſenſuall appetite. They walke after: the fleſh is not like ſome ſtranger, whom they meet rarely: or ſome friend, whom they ſee but now and then: or a neighbour, whom they border upon, and often converſe with: or a domeſtick companion, with whom they eate, drinke, play, ſleepe. But it is their Captaine, their Leader, their Commander, whoſe colours they march under; file, or ranke, or troupe, according to his direction: their primum mobile, by whom they move; a if they had no particular motion of their owne: ſo benighted and puſled with blindneſſe, that they know no other way than the fleſh guides. It is the weight that ſets all their wheeles a going; the horſes that draw their chariot, the very life of their corruption, and corruption of their life, without which they doe nothing. In the luſt of uncleanneſſe: if you deſire to know what courſe this fleſh preſcribes them, it is luſt: renouncing all ſtudie of honeſty, they muſt give themſelves to Luſt. But there may be a ſanctified luſt, I deſire to doe thy will, O God: or a naturall luſt; as hunger is an appetite to meat. Therefore this luſt hath the ſpecification; luſt of uncleanneſſe; a ſordid, belluine, irrationall, ſtinking turpitude. After this the reprobate walkes; his whole ſelfe, all the parts of him: his eyes walke after to looke upon it: his eares walke after to hearken to it: his mouth walkes after to talke of it: his feet walke after to purſue it: his hands ſtay not behinde to act it: his heart is formoſt of all to deſire it. Finally, whatſoever may croſſe their luſts, they ſet themſelves to contemne; Deſpiſe government. Not that Almighty word which rules Heaven and Earth, but all the beames of Gods Omnipotent royalty, in his deputed magiſtracie: vilipending all lawes, canons, ſanctions; diſhonouring all Princes, Iudges, ſoveraigne powers. Neither Moſes nor Aaron, Caeſar nor Paul, Miniſter of the word, nor Miniſter of the ſword, finde reverence in their hearts, or obedience in their lives. As if they reſolved to diſgrace that, wherein GOD hath imprinted the moſt immediate characters of his owne Supreme Majeſtie.
But chiefly.] There be degrees and differences of ſins and ſinners; for God here ſets a Praſertim, Chiefly, eſpecially, principally, upon ſome. Whatſoever becomes of others, they ſhall be ſure of a large ſhare in vengeance. There is a notorious marke ſet upon them, a boaring thorow the eare, like perpetuall ſlaves; or a burning in their hands, like once convicted malefactors; a branding with ſome indeleble marke of ſhame. There is great reaſon for this Chiefely, in reſpect of the ſinners quality: they walke after the fleſh, that is there owne carnall deſires and ſenſuall delights, in the ſtrength of corruption, yet perhaps without eruption. They balke ſuch facts as may expoſe them to the cenſures of men: ſo keepe themſelves, that the nationall lawes cannot fetch them in Coram nobis. How doth the covetous man ſcrape and oppreſſe, yet dares looke the Iudge in the face: becauſe though he be in the extremity of the Law, yet not beyond it. The Vſurer guards his intereſt with ſtatute-lace, he will not take a peny above that ſtint or allowance: ſo he ſcapes, and is rather made a Grand Iuror, than a guilty priſoner. The adulterer walkes under the canopie of night, throwes the ſilken robe of greatneſſe over his luſt; and then the Iudge dares not ſee it: or lockes it up with the doores of ſecrecie, and then the Iudge cannot ſee it: or buyes it off with money, and then the Iudge will not ſee it: or when none of theſe will ſerve, he hides his head where the lawes hand cannot finde him. Now upon him God ſets his mark, this Chiefely: thou ſcapeſt fairely, yet remember thou art reſerved to Iudgement. The more remiſſe man hath beene againſt thee, the more impartially will God proceed with thee. He is content thou ſhouldeſt paſſe all apprehenſions till the laſt, till his own Purſuivant, death comes for thee. A King takes ſome capitall offenders from the common courſe of Iuſtice, and reſerves them to his owne cenſure.
But how is this ſo fitly applyed to the next clauſe, Deſpiſers of Government? This ſhould rather ſeeme to bring them into preſent condemnation; that by ſuffering temporall puniſhment, they might repent and ſcape the eternall. Magiſtrates are often more curious and ſenſible of their owne injuries, than of the Lords: though this be an abuſe of authority, to weare the ſword of Iuſtice in their owne ſheaths; and to draw it not ſo readily againſt publike offences, as in their private cauſes. How then come theſe to be reſerved? Either they are too great for the hand of authority, or too contemptible for the eye of authority. Too great, as the Popiſh clergie are exempt from the temporall Sword: or a ſtrong faction of mal-contents; a beaſt that knowes the owne ſtrength. Or too baſe for notice; ſuch are the droves of beggars, profeſt cyphers, nothing-does that ſwarme about this Citie, and have their cantons all over the countrey. Spight of all lawes, ſtatutes, and contradictions, they will begge rather than worke; and curſe that authority to the pit of hell, that ſhall correct their vicious life. Theſe the connivence of man lets alone, and the patience of GOD alſo forbeares: but their damnation ſleepeth not.
Great difference then doth God make of offenders: eye for eye; not the whole body for an eye, not two eyes for one. Theft finds an eaſier mulct than murder, than murder treaſon. All ſin is culpable enough; but there is a Chiefely belonging to ſome: as to him that miſcalls his brother, Matth. 5.22.aHebr. 13.4. Whoremongers God will Iudge; they are often reprieved to his owne tribunall.bRevel. 22.15. Without ſhall be dogs, &c. Many other ſinners ſhall be excluded, but chiefely theſe. 1 Tim. 1.9. If hell were too little, ſome leſſe offenders ſhould be thruſt out; theſe muſt have roome. There is a Maxime on the head of a deboiſht Chriſtian: howſoever men live or die out of the pale of the Church, a wicked Chriſtian ſhall be ſure of plagues.cM…tth 26.24. Woe to him that betrayes the Sonne of man: Iewes, Elders, Prieſts, ſouldiers, Pilate, all guilty; but chiefely Woe to Iudas; he haddIoh. 19 11 the greater ſinne. The Midianites fare not ſo ill as the wicked Iſraelites, Iudg 8.16. The ſword quickly diſpatcheth them; theſe die with lingring and horror, the fleſh torne from their backes with thornes and bryars; beaten and ſcratch'd to death. How ſevere was this revenge, how ſad a ſpectacle to a tender heart! to ſee their bare bones looking in ſome places thorow the bloudy ragges of their skin and fleſh; every rent worſe than the former, death multiplied by torment?
Such a Chiefely, or high place in hell is reſerved for ſome ſinners: the reſt are beaten, but they that know Gods will and doe it not, eſpecially; with many ſtripes. All corrupt and rotten trees are good for nothing but the fire; but chiefely the vine, if it be dead and fruitleſſe. At that dreadfull day how many ſhall unwiſh themſelves Chriſtians; or wiſh that the Goſpell and they had never beene acquainted. If infidels live ungodly, they doe but their kind: their puniſhment ſhall be, though juſt yet leſſe. But if men after a religious nurture, and knowledge of the truth, ſhall ſhame their education; this God takes more hainouſly, and revenges more ſharply. The more bonds of dutie, the more plagues of neglect.
That walke after the fleſh, &c.] Here is a double miſ-behaviour; one in regard of themſelves, another in reſpect of their betters. While they neglect ſervice to their governors, they juſtly become ſlaves to themſelves. It is fit they ſhould be left to their owne deſperate guidance, that ſcorne to be awed by Gods ordinance. In the former of theſe vices, conſider two things. 1. What is their leader, The fleſh, &c. 2. How they follow this leader; Walke after it. In particular, here is the daughter, the mother, and the grand-mother: the daughter is uncleanneſſe, the mother Luſt, the Beldam or Gand-mother the fleſh. Vncleanneſſe is from Laſt, laſt from the fleſh; uncleanneſſe, luſt, fleſh and all from the Devill. In a tree there is the ſappe, roote, branches, fruite: Satan is the roote, fleſh the ſap, luſt the branches, Vncleanneſſe the fruite. All of them bad counſellers, intolerable commanders.
Fleſh.] By fleſh, to decline the various acceptions, wee here underſtand the whole corruption of our unmortified nature. It is not only a privative incapacitie of goodn…ſſe, but a poſitive inclination to all evill. The godly are not wholly freed from it, but not wholly governed by it. It is in the wick…d, as the Turke is at home, ruling all: in the reg…nerate, as the Turke and Chriſtian, they can never agree. The fleſh, like Eſau, is the firſt borne: but Iacob, grace gets the bleſſing from it. Theſe are mixed in the beleever, as fire and water are in compounded bodies; light and darkeneſſe in the aire at twilight; or water cold and hot in one veſſ…ll. We cannot ſay, that the water is in one part hot, in another cold, but the whole quantitie is partly hot and partly cold;…l 5 17 that is luke-warme. e The fleſh luſteth againſt the ſpirit, &c. The fleſh carries him one way, the ſpirit another: as the inferior orbes have a violent motion ab extra, and a naturall motion contrary of their owne. But ſtill light ſhall overcome darkeneſſe, heat over-maſter the cold; and the dead fleſh be weakened and finally annihilated by the quickning grace of Chriſt.
Many complaine of the fleſh, as of the Ephialtes in a ſlumber; they would remove the burden, and cannot: hence they begin to doubt of their ſalvation. But then Paul could not be ſure of his ſalvation; for he cryes out for deliverancefRom. 7 24. From the body of this death. And we need no better proofe that a man is not dead, than becauſe hee feeles his deadneſſe. If wee be ſenſible of the fleſh, deteſt her motions, repent of her over-bearings and prevailements; weepe and fight, as a troubled aire doth at once both raine and thunder; call upon Chriſt for victory, with the weapons of reſiſtance in our hands; we ſhall then ſing to his glory that triumph; Bleſſed be God, that gives the victory through Ieſus Chriſt.
But the fleſh in theſe men here, is a Dominus fac totum; which not only makes lawes to a reprobate, but makes him keepe them: a Queene regent, a ſhee-devill, a profeſt ſtrumpet; and under her conduct and Standard marcheth the whole feminine army; Avaritia, invidia, ſuperbia, &c. The divell doates on the fleſh, and her reſiſting is a reſigning: for if Satan ſhould not feed her with temptations, ſhe would tempt him for them, and ſnatch her owne bane. Sometime, ſhe is troubled with a wrangling neighbour, Conſcience; which if ſhe cannot pacifie, ſhe will reare up; as Chirurgions doe incurable Fiſtula's. She heares of Chriſts paſſion, and is glad of it; not as her remedy, but her ſecurity: ſhe takes his death as a liſence to ſin, and his Croſſe for Letters-patent to doe miſcheife. She heares the Word, as a man writes on the waters; no character, no print of his finger is left behinde. She will not underſtand, butgProv. 5.23. dies without inſtruction: onelyonly hell torments can open her eyes. So the rich manhLuk. 16.23. Lift up his eyes in hell: they were never opened before.iIudg. 8.16. As Gideon taught the men of Succoth, with briers and thornes: he made them to know, taught them with a vengeance. She is ever ready to run into extreames: like the Iewes, in adverſity unfaithfull, in proſperity unthankefull. Or as Labans Sheepe were in the extreames; either all black, or all white: Iacobs were in the meane party colour'd. The wicked are alwayes in extremities, of either defect, or exceſſe; of irreligion, or ſuperſtition. In a word, as the world is Satans bawd, ſo the fleſh is his harlot; upon whom he begets all his children, the workes of diſobedience.
For us that have both our fathers bloud and our mothers bloud in us: grace from the former, as we have fleſh from the other; and one of theſe will be maſter: let us as it is fit, give the Soveraignety to our father: let his grace rule us, albeit the fleſh entice us. Be thou a faithfull Porter in Gods houſe; diligent to keep out his enemies, and to let in his friends. Beware of denying entrance to the leaſt motion of grace: for mans heart is like a ſpring-lock; pull too the doore after you, and the lock will ſhut of it ſelfe: but being ſhut it cannot be opened without a key. The heart with the leaſt pull locks out grace eaſily: but cannot open to re-admit it without his helpe that hath the key of the houſe of David, that opens and no man ſhuts, that ſhuts and no man opens. k1 Cor. 15.50Know you not that fleſh and bloud ſhall not inherit the Kingdome af Heaven? We ſay in wrongs, fleſh and bloud cannot endure this: we ſay in temptations fleſh and bloud cannot hold out. What fleſh doe we meane? That which God hath damned? Which he will never admit to the Kingdome of heaven? A faire plea! When that muſt be our Apologie, which is our impiety. No, let grace be our direction, for it is grace that muſt be our ſalvation.
Luſt.] This is the daughter of the fleſh, and mother of uncleanneſſe: the branches that grow from that curſed roote, and bringing forth more curſed fruit. The ſparkes that flie up from that burning fornace, the bubbles of that noiſome and banefull fountaine. For method of diſcourſe, I ſhall examine five queſtions concerning Luſt.
1 What luſt is. It muſt be conſidered as the Originall fountaine of all ſins; and ſo it is an impotency of heart, whereby it is inordinately carried with the deſire of evill. Originall ſin is called Luſt, becauſe it principally ſhewes it ſelfe in luſts: as an obſtruction of the liver is perceived in the burning and drineſſe of the palmes. Or it is taken for a branch and fruit of the former corruption: fleſh is the Tyrant raigning, luſts are his lawes, rules, preceptslRom. 6.12. Obeying them is the vaſſalage, a tenure in villany. It is either fomitis innati, the in-borne occaſion of ſin: or Actus i…terioris; whereof be three degrees. 1. Propaſsio, the firſt motion. 2. Delectat…, it likes us. 3. Conſenſus, we yeeld to it. The firſt is impoſſible be to avoided, the ſecond difficult, the laſt by grace eaſie. The appetite deſires noxious meate, yet we chooſe whether we will taſte it: it pleaſes our palate, yet is it in our choice to ſwallow it downe: we ſwallow it and it makes us ſick yet then let us refraine it. Luſt then is either Facultas concupiſcendi, or Actus ipſe: the one like a drowſineſſe of nature, the other like the paſſion of ſlumber: that pravitas nativa, this pravitas activa: that the nouriſhment of ſinne, this the accompliſhment of ſinne.
There is a three-fold concupiſcence; Naturall, Senſitive, Voluntary. 1. Naturall, which is in ſtirpes and plants, whereby they covet and draw unto them their food and nouriſhment; this is properly called foreign, deſire. 2. Senſitive, ſuch is in bruite beaſts. 3. Voluntary, this is in man onelyonly, (though the other be not excluded,) and is called foreign. In this voluntary luſt we muſt conſider foreign the faculty it ſelfe: and foreign, the exerciſe of that faculty. Further, theſe muſt be conſidered Phyſicè, naturally; ſuch is an appetite to meate: or Metaphyſicè, ſupernaturally, ſuch is a regenerate deſire: ſo there is anmPſa. 119.127 Holy covetouſneſſe, nGal. 5.17.A ſpirituall luſt; o1 Cor. 12.31An anger without ſin. Thus we may covet, deſire, affect, and ſinne not. Or morally, in relation to the commandement; which conſiſts in concupiſcendo illicita; in luſting after unlawfull things. Such are aliena, not our owne; anothers houſe, or wife, or any propriety of his: or licita modo non licito; as exceeding in meaſure: ſo ſinners covet wine to riot; or money to hoard, not to uſe: or ſtrength to revenge: or beauty to tempt: or apparell for pride. To luſt for a lawfull thing may be an unlawfull luſt; as to deſire it ſupra modum debitum, or citra finem licitum. ThereforepDe Doctrin. Chriſtia. lib. 3. cap. 10. S. Auguſtine cals concupiſcence, a motion of the mind to enjoy riches, health, another, yea, himſelfe; or any thing elſe, non propter Deum, not for God.
2 What is the ſeate of this luſt: qRom. 7.18.I know that in my fleſh dwelleth no good thing. Where Ambroſe by fleſh underſtands the body. His reaſon why ſin hath the habitation in the fleſh, rather than in the ſoule, is becauſe the fleſh is derived ex Traduce, by progagation, ſo is not the ſoule. For if that were propagated as the fleſh, ſin ſhould rather habitare in anima quàm in corpore: the ſoule being the agent offending more than can the body, which is but the inſtrument. Anſ. This proves that the firſt pollution is of the fleſh, not that the ſoule can be free: for by infuſion muſt follow infection; as good liquor is ſpoiled by a muſty veſſell. But ſinne diſperſeth it ſelfe into the whole nature of man, body and ſoule. So there is foreign rCol. 2.18.A minde of fleſh: nor is the naturall minde apt to any good. 2 Tim. 3.8. Corr…p… mindes: therefore the Apoſtle requires aſ…ph. 4.23. Renovation of the minde. Nor by the outward man muſt we underſtand the body, and by the inner man the ſoule: but the regenerate part is called the t inner man, 2 Cor. 4.16.the unregenerate part the outward. Grace is the inward man, becauſe. 1. Intus potiſsimum regnat; the power of it is chiefly diſcerned in the minde.Martyr. 2. Non patet oculis humanis; ſo called theu1 Pet 3.4. Pareus. Hid man of the heart. 3. Non externa quaerit: …vill luſts are ever wandring abroad; without a man, exerciſed about vanities: this keepes home, and ſeekes not riches, but peace of conſcience.Cajetanus. Calvin. 4. Per excellentiam; as the minde is more excellent th… the body, ſo the ſpirit more noble than the fleſh Lyranus would have the inner m… to be reaſon, the outer ſenſuality; that beaſt of man which alwayes rebels againſt reaſon. So Gorrhan: In carne, that is, in homine ſenſuali: ſo Tolet, Pererius, and the preſent Romiſts. But it is plaine by the Apoſtles demonſtration, that the fleſh is Totus homo ut natus, and the Spirit; Totus homo ut renatus; there being in the regenerate ſomething that is ſpirituall, and ſomething that is carnall. The ſeate of ſ… is in the rationall part, the will bringing it forth: the body doth but execute the edict of reaſon and will: therfore the part rationall hath ſomething carnall. Shoolemen like the Philoſophers,Ariſt. Eth. lib. 1. c. 13. make two parts of the minde; foreign, the reaſonable part: and foreign, void of diſcourſe, the ſeate of affections and paſſions. If Paul ſhould make no other difference betweene fleſh and ſpirit; his Apoſtolicall theologie were no greater comfort than their blinde philoſophy.
Bez.3 Whether luſt be a ſin; wee muſt know that not onelyonly the act of luſt, but ipſa concupiſcibilitas, concupiſcence it ſelfe is corrupt and forbidden; unda cupi…t…. The difference betweene us and the Pontificians in this point, lies thus. They ſay, there is concupiſcentia formata, the ſecond motion, which is with conſent of will; this is ſin, and we ſay ſo too. There is concupiſcentia informis, without deliberate conſent: this they ſay is no ſin, we affirme it. They ſay, it is not ſin, but the cauſe of ſinne; as the Sunne is ſaid to be hot, becauſe it cauſeth heat: but wee call it truly ſinne it ſelfe. Let us firſt weigh ſome of their arguments againſt it; then ours for it.
Object. That which is naturall, cannot be evill: but concupiſcence is naturall, for it was in man before his fall. Anſ. As it is naturall, it is not forbidden: if the matter deſired be lawfull, the manner regular, the end honeſt; Gods glory, ours or others good. So a man may deſire that is proper to him, the wife of his boſome or that is appropriate to him, as an office, 1 Tim▪ 3.1.
Object. Nothing involuntary is ſin, but the firſt luſt is againſt the will, therefore no ſin. Anſw. The rule of good or evill is not mans will, but Gods Law. That which is in us neceſſary, was in Adam voluntary, and by him in us. Now it cannot be avoided, then it might: his willing tranſgreſſion tranſmitted to us a neceſſitie of ſinning. Originall ſin is in Infants, it is not voluntary: yet they die, which could not be in Iuſtice, had they not ſinned. So though that of Ariſtotle may bee true; Nemo volens malus, nec invitus faelix: no man is bad with his will, nor happy againſt his will: yet habite can make that neceſſary, which was at firſt voluntary.
Object. The Law commands no impoſſible thing,Aug. de. Temp. Ser. 61. nor doth God condemne for that which no good man avoid. Anſ. The Law was poſſible to created nature, that is now impoſſible to corrupted nature: that we want power to fulfill it, is becauſe we had power and would not keepe it. Nemo quantum poſſumus melius novit, quàm qui ipſum poſſe donavit.
It is objected from, Iam. 1.16. that either concupiſcence is not ſin, but the cauſe of ſin: or if it be ſin, yet is not mortall ſin; for ſinne till it be perfect, brings …ot forth death. Anſw. This is no true concluſion; concupiſcence brings forth ſin, Ergo it is no ſin; but Ergo it is not that ſinne which it brings forth. A man begets a man, therefore is he not a man? No, but therefore he is not that man which he begets: Yea, he is a man even becauſe he begets a man. And to ſay, ſin perfected brings forth death, therefore ſinne not perfect brings not forth death; is as if we ſhould thus reaſon; the father begets a mortall man, therefore the Grandfather doth not. Becauſe actuall luſt produceth death as the neareſt cauſe, this hinders not originall luſt as a remote cauſe to be mortall.